Away with him who heeds the morrow! Death, plucking the ear, cries: "Live; I come!"
[tr. Fairclough (1908)]

Let him perish who
Doth care about to-morrow. Death your ear
Demands and says, "I come, so live to-day."
[tr. Mooney (1916)]

Death plucks my ear and says, Live -- I am coming.
[tr. Holmes (1931)]

Never mind tomorrow. In my ear
Death whispers: "Live! I'm coming. I am here!"
[tr. Slavitt (2011)]

And times great order now again is borne,
The maid returns, Saturnian Realms returne:
Now from high Heaven springs a new Progenie.
To th' infant chaste Lucina favouring be,
Who ending iron ages, through all Lands
Shall golden plant: thy Phoebus now commands.
[tr. Ogilby (1649)]

The last great Age, foretold by sacred Rhymes,
Renews its finish'd Course, Saturnian times
Roll round again, and mighty years, begun
From their first Orb, in radiant Circles run.
The base degenerate Iron offspring ends;
A golden Progeny from Heav'n descends.
O chaste Lucina speed the Mother's pains,
And haste the glorious Birth; thy own Apollo reigns!
[tr. Dryden (1709)]

Comes the last age, by Cumæ's maid foretold:
'Afresh the mighty line of years unroll'd,
The Virgin now, now Saturn's sway returns;
Now the blest globe a heaven-sprung Child adorns,
Whose genial power shall whelm earth's iron race,
And plant once more the golden in its place.
Thou, chaste Lucina, but that child sustain:
And, lo! disclosed thine own Apollo's reign!
[tr. Wrangham (1830)]

The last era, of Cumæan song, is now arrived: The great series of ages begins anew. Now, too, returns the virgin Astræa, returns the reign of Saturn; now a new progeny is sent down from high heaven. Be thou but propitious to the infant boy, under whom first the iron age shall cease, and the golden age overall the world arise, O chaste Lucina; now thy own Apollo reigns.
[tr. Davidson (1854)]

Come are those last days that the Sybil sang:
The ages' mighty march begins anew.
Now comes the virgin, Saturn reigns again:
Now from high heaven descends a wondrous race.
Thou on the newborn babe -- who first shall end
That age of iron, bid a golden dawn
Upon the broad world -- Lucina, smile:
Now thy Apollo reigns.
[tr. Calverley (c. 1871)]

The last æra of Sibylline prophecy has come at last; a mighty cycle of ages is being born afresh. At length the maiden Astraea is returning; the happy reign of Saturn is returning; now a new and better race is descending from the realms on high. Do thou only, chaste Lucina, smile on the birth of the boy, under whose auspices the iron brood shall first begin to fail, and a golden race shall rise throughout the world: thine own Apollo is now on his throne.
[tr. Wilkins (1873)]

See the last era of prophetic voice!
The world and its inhabitants rejoice.
With a fair offspring of celestial birth,
The reign of innocence returns to earth.
Apollo, fulgent god of beauteous dawn,
And chaste Diana, bless the glorious morn.
The iron age retires; the boy is born.
[tr. King (1882), l. 267ff]

At last they dawn; those latter days, so long
Prefigured in the old Cumæan song:
Fresh as the dew of earth's primeval morn,
Of this great series the first age is born:
The lost Astraea greeting us again,
The olive, and the just Saturnian reign:
Already the first fruit is largely given,
And a new progeny descends from heaven,
The links of iron ages to destroy,
(Thou, virgin ever helpful, speed the boy)
And with a golden race to fill the way
From Nile to Thule: give him to the day,
Purest Lucina: circling time explains
The Sibyl, and thy own Apollo reigns.
[tr. Palmer (1883)]

Now the last age by Cumæ's Sibyl sung
has come and gone, and the majestic roll
of circling centuries begins anew:
justice returns, returns old Saturn's reign,
with a new breed of men sent down from heaven.
Only do thou, at the boy's birth in whom
the iron shall cease, the golden race arise,
befriend him, chaste Lucina; 'tis thine own
Apollo reigns.
[tr. Greenough (1895)]

The last era of Cumæan song, has now arrived: The great series of ages begins anew. Now, too, returns the virgin Astræa, the reign of Saturn returns; now a new race of men is being sent down from high heaven. And in a special degree, O chaste Lucina, be but propitious to the infant boy, under whom first the iron age shall cease, and the golden age arise over all the world; now your own brother Apollo reigns.
[tr. Bryce (1897)]

Now is come the last age of the Cumæan prophecy: the great cycle of periods is born anew. Now returns the Maid, returns the reign of Saturn: now from high heaven a new generation comes down. Yet do thou at that boy's birth, in whom the iron race shall begin to cease, and the golden to arise over all the world, holy Lucina, be gracious; now thine own Apollo reigns.
[tr. Mackail (1899)]

Now dawns the last age of Cumæan song!
Once more the circling centuries begin --
The Virgin reappears and Saturn reigns:
From heav'n descends a novel progeny;
Now to this child in whom the iron race
Throughout the world shall cease and turn to gold,
Extend thy aid, Lucina, chaste and kind,
For thy Apollo reigns.
[tr. Mackail/Cardew (1908)]

Now come the world's last days, the age foretold
By Cumae's prophetess in sacred song.
The vast world-process brings a new-born time.
Once more the Virgin comes and Saturn's reign.
Behold a heaven-born offspring earthward hies! Holy Lucina, lend thy light and aid
The while this child is born before whose power
The iron race of mortals shall away,
And o'er this earth a golden people reign.
For blest Apollo is at last their king.
[tr. Williams (1915)]

Now is come the last age of Cumaean song; the great line of the centuries begins anew. Now the Virgin returns, the reign of Saturn returns; now a new generation descends from heaven on high. Only do you, pure Lucina, smile on the birth of the child, under whom the iron brood shall at last cease and a golden race spring up throughout the world! Your own Apollo now is king!
[tr. Fairclough (Loeb) (1916)]

The last age told by Cumae's seer is come,
A might roll of generations new
Is now arising. Justice now returns
And Saturn's realm, and from high heaven descends
A worthier race of men. Only do thou
Smile, chaste Lucina, on the infant boy,
With whom the iron age will pass away,
The golden age in all the earth be born;
For thine Apollo reigns.
[tr. Royds (1922)]

We have reached the last era in Sibylline song. Time has conceived and the great Sequence of the Ages starts afresh. Justice, the Virgin, comes back to dwell with us, and the rule of Saturn is restored. The Firstborn of the New Age is already on his way from high heaven down to earth. With him, the Iron Race shall end and Golden Man inherit all the world. Smile on the Baby's birth, immaculate Lucina; your own Apollo is enthroned.
[tr. Rieu (1949)]

At last approaches that era the Sibyl foreshadowed,
The centuries flower afresh in a great world-order,
Justice, the Virgin, returns, and the peace of Saturn;
Already the new race ventures from heights of heaven.
All that we ask, immaculate Mother of childbirth,
Is your smile on the baby born, who finally cancels
The breed of iron and fosters the golden-hearted
Throughout the world: your own Light-giver has triumphed!
[tr. Johnson (1960)]

The last great age the Sybil told has come;
The new order of centuries is born;
The Virgin now returns; and the reign of Saturn;
The new generation now comes down from heaven.
Lucina, look with favor on this child,
-- Lucina, goddess, pure -- this child by whom
The Age of Iron gives way to the Golden Age.
Now is the time of your Apollo's reign.
[tr. Ferry (1999)]

Now the last age of the Cumaean prophecy begins:
the great roll-call of the centuries is born anew:
now Virgin Justice returns, and Saturn’s reign:
now a new race descends from the heavens above.
Only favour the child who’s born, pure Lucina, under whom
the first race of iron shall end, and a golden race
rise up throughout the world: now your Apollo reigns.
[tr. Kline (2001)]

Which shall to thee (sweet childe) undrest, bring forth,
Berries, wilde Ivie, and shall pay first fruits
Of mixt Acanthus, with Egyptian roots.
[tr. Ogilby (1649)]

Unbidden Earth shall wreathing Ivy bring,⁠
And fragrant Herbs (the promises of Spring)
As her first Off'rings to her Infant King.
[tr. Dryden (1709), l. 22ff]

Gladly to thee its natal gifts the field,
Till'd by no human hand, bright Boy, shall yield;
The baccar's stem with curling ivy twine.
And colocasia and acanthus join.
[tr. Wrangham (1830)]

Meanwhile the earth, O boy, as her first offerings, shall pour thee forth every where, without culture, creeping ivy with lady's glove, and Egyptian beans with smiling acanthus intermixed.
[tr. Davidson (1854)]

On thee, child, everywhere shall earth, untilled,
Show'r, her first baby-offerings, vagrant stems
Of ivy, foxglove, and gay briar, and bean.
[tr. Calverley (c. 1871)]

Yes, for you, sweet boy, shall the earth untilled pour forth far and wide a child's simple gifts, the creeping ivy twined with foxglove, and Egyptian beans blended with the bright smile of acanthus.
[tr. Wilkins (1873)]

To deck thy cradle earth spontaneous pours
The spikenard's perfume and the wealth of flowers,
Green ivy creeps around with graceful thread,
And bright acanthus smiles upon the bed.
[tr. King (1882), l. 282ff]

Now, fairest boy, will the new-teeming earth
No culture wait, but pour to make thee mirth,
As toys of off'ring she can soonest bear,
Wild nard and errant ivy everywhere,
And with th' Egyptian lily twined in play,
Laughing acanthus.
[tr. Palmer (1883)]

For thee, O boy,
first shall the earth, untilled, pour freely forth
her childish gifts, the gadding ivy-spray
with foxglove and Egyptian bean-flower mixed,
and laughing-eyed acanthus.
[tr. Greenough (1895)]

Meanwhile the earth, O boy, as her first offerings, shall pour forth for you everywhere, without culture, creeping ivy with lady’s glove, and Egyptian beans with smiling acanthus intermixed.
[tr. Bryce (1897)]

But on thee, O boy, untilled shall Earth first pour childish gifts, wandering ivy-tendrils and foxglove, and colocasia mingled with the laughing acanthus.
[tr. Mackail (1899)]

To him shall bring
Uncultured earth her first small offerings,
Creeping wild ivy, arums, foxgloves too,
Smiling acanthus with bright polished leaf.
[tr. Mackail/Cardew, verse (1908)]

For tributes at thy birth, O blessed babe.
The untilled earth with wandering ivies wild
Shall mingle spikenard, and from bounteous breast
Pour forth her lilies and Egyptian balm.
[tr. Williams (1915)]

But for you, child, the earth untilled will pour forth its first pretty gifts, gadding ivy with foxglove everywhere, and the Egyptian bean blended with the laughing briar; unbidden it will pour forth for you a cradle of smiling flowers.
[tr. Fairclough (Loeb) (1916)]

Free-roaming ivy, foxgloves in every dell, and smiling acanthus mingled with Egyptian lilies — these, little one, are the first modest gifts that earth, unprompted by the hoe, will lavish on you.
[tr. Rieu (1949)]

But these, dear boy, are the first pretty gifts in plenty
Our Earth from effortless fields shall bring you: ivy
With foxglove wandering hither and thither, commingled
With lotus and laughing-eyed acanthus.
[tr. Johnson (1960)]

Dear child, there will be new little gifts for you,
Springtime valerian, and trailing ivy,
Egyptian beans, and smiling acanthus, all
poured out profusely from the untilled earth.
[tr. Ferry (1999)]

And for you, boy, the uncultivated earth will pour out
her first little gifts, straggling ivy and cyclamen everywhere
and the bean flower with the smiling acanthus.
[tr. Kline (2001)]

And for you, little boy, the uncultivated earth will scatter its first small gifts, wandering ivy and cyclamens everywhere, beans mixed with laughing acanthus.
[tr. @sentantiq (2015)]

All cannot all things do.
[tr. Ogilby (1649)]

We cannot all do all things.
[tr. Davidson (1854), Wilkins (1873), Greenough (1895), Day Lewis (1963), @sentantiq (2018)]

Scarce may all do everything.
[tr. Calverley (c. 1871)]

We are not equal all
To every theme.
[tr. Palmer (1883)]

All things are not possible to all.
[tr. Bryce (1897)]

We cannot all do everything.
[tr. Fairclough (Loeb) (1916)]

We are not all sufficient for all things.
[tr. Mackail/Cardew (1908)]

No single singer touches all the chords.
[tr. Williams (1915)]

We cannot all succeed in every task.
[tr. Rieu (1949)]

For none of us all is skilful in all things.
[tr. Johnson (1960)]

We are not all capable of all things.
[tr. Kline (2001)]

Daphnis set pears, thy race shall fruit injoy.
[tr. Ogilby (1649)]

Under this influence, graft the tender Shoot;
Thy Childrens Children shall enjoy the Fruit.
[tr. Dryden (1709), ll. 68-69]

Plant, Daphnis, for the rising race thy pears.
[tr. Wrangham (1830), l. 59]

Daphnis, plant thy pear-trees. Posterity shall pluck the fruit of thy plantations.
[tr. Davidson (1854)]

Sow, Daphnis, pears, whereof thy sons shall eat.
[tr. Calverley (c. 1871)]

Engraft your peartrees, Daphnis; your children's children shall enjoy their fruits.
[tr. Wilkins (1873)]

Graft, Daphnis, graft thy trees, nor fear
Thy sons shall all the produce share.
[tr. King (1882), ll. 897-898]

You may graft new rows
Of pears; your progeny will shake the boughs.
[tr. Palmer (1883)]

Now, the pears;
so shall your children's children pluck their fruit.
[tr. Greenough (1895)]

Daphnis, plant your pear-trees. Posterity will pluck the fruit due to your care.
[tr. Bryce (1897)]

Engraft thy pear-trees, Daphnis; thy children's children shall pluck their fruit.
[tr. Mackail (1899)]

Now, Daphnis, graft
Thy pear trees, that thy children's children may
Eat of their fruit.
[tr. Mackail/Cardew (1908)]

Go, Daphnis, graft thy pears!
Sons of thy sons shall gather them in joy.
[tr. Williams (1915)]

Graft you pears, Daphnis; your children’s children shall gather the fruits you have sown.
[tr. Fairclough (Loeb) (1916)]

Daphnis, engraft thy pears, for thee, thy sons,
And their seed after them.
[tr. Royds (1922)]

Daphnis, graft you pears; your children's children
Shall pluck them in peace.
[tr. Johnson (1960)]

Daphnis, graft your pears now: your sons’ sons will enjoy them.
[tr. Day Lewis (1963)]

Daphnis, plant your pear trees ... years from now
The children of your children will gather the pears ...
[tr. Ferry (1999)]

Graft
your pears, Daphnis: your grandchildren will gather their fruit.
[tr. Kline (2001)] ]]> https://wist.info/virgil/66364/feed/ 0 66364 https://wist.info/virgil/19653/ https://wist.info/virgil/19653/#respond Mon, 19 Nov 2012 13:51:35 +0000 Dave http://wist.info/?p=19653 Time robs us of all, even of memory.
 
[Omnia fert aetas, animum quoque.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Eclogues [Eclogae, Bucolics, Pastorals], No. 9 “Lycidas and Moeris,” l. 51 (9.51) [Moeris] (42-38 BC) [tr. Fairclough (Loeb) (1916)]
    (Source)

(Source (Latin)). Alternate translations:

Age all things wasts: the minde too.
[tr. Ogilby (1649)]

The rest I have forgot, for Cares and Time⁠
Change all things, and untune my Soul to Rhyme.
[tr. Dryden (1709), ll. 70-71]

Ah! age, which pilfers all, not e'en the memory spares!
[tr. Wrangham (1830), l. 60]

Age bears away all things, even the mind itself.
[tr. Davidson (1854)]

Time carries all -- our memories e'en -- away.
[tr. Calverley (c. 1871)]

Time steals everything, memory among the rest.
[tr. Wilkins (1873)]

Now memory scarce can aught recall;
The note is lost, the voice, the all.
[tr. King (1882), ll. 901-902]

Alas! Old age bears hard on everything;
On memory most.
[tr. Palmer (1883)]

Time carries all things, even our wits, away.
[tr. Greenough (1895)]

Age bears away all things, even the memory itself.
[tr. Bryce (1897)]

Time runs away with all things, the mind too.
[tr. Mackail (1899)]

How time wears all things out!
Even the memory.
[tr. Mackail/Cardew (1908)]

Ah, time takes all we have, the memory too.
[tr. Williams (1915)]

Time bears away
All things, even the mind.
[tr. Royds (1922)]

Time carries everything away, even our memory.
[tr. Rieu (1949)]

Age robs us of all things,
Even the mind.
[tr. Johnson (1960)]

Time bears all away, even memory.
[tr. Day Lewis (1963)]

Time takes all we have away from us.
[tr. Ferry (1999)]

Time takes away all things, memory too.
[tr. Kline (2001)]

]]> https://wist.info/virgil/19653/feed/ 0 19653 https://wist.info/virgil/19683/ https://wist.info/virgil/19683/#respond Mon, 26 Nov 2012 13:40:22 +0000 Dave http://wist.info/?p=19683 Let us go singing as far as we go: the road will be less tedious.

[Cantantes licet usque (minus via laedit) eamus.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Eclogues [Eclogae, Bucolics, Pastorals], No. 9 “Lycidas and Moeris,” l. 64ff (9.64) [Lycidas] (42-38 BC)
    (Source)

(Source (Latin)). Alternate translations:

Singing lets goe, the way shall better please.
[tr. Ogilby (1649)]

A Song will help the beating Storm to bear.
[tr. Dryden (1709), l. 89]

Light song will ease the road of half its care.
[tr. Wrangham (1830), l. 76]

Yet we may still go on singing; the way will be less tedious.
[tr. Davidson (1854)]

Singing let us journey on --
(The way will seem less tedious).
[tr. Calverley (c. 1871)]

We may as well sing -- it makes the journey less irksome.
[tr. Wilkins (1873)]

Move on, and should the way seem long,
Shorten the distance with a song.
[tr. King (1882), ll. 915-916]

Walk on, and make
The road less tedious with our verse.
[tr. Palmer (1883)]

Then singing let us go,
our way to lighten.
[tr. Greenough (1895)]

Let us go on still singing; the way is less tedious.
[tr. Bryce (1897)]

We may go singing all the way, and the road weary us the less.
[tr. Mackail (1899)]

Let us go singing to beguile our way.
[tr. Mackail/Cardew (1908)]

Let us go forward singing, for the path
Tires us less so.
[tr. Williams (1915)]

We may yet go singing on our way -- it makes the road less irksome.
[tr. Fairclough (Loeb) (1916)]

Let us sing carols all the way: 'twill be
Less tedious.
[tr. Royds (1922)]

Why not go forward singing all the way? It makes the going easier.
[tr. Rieu (1949)]

We still may sing as we go and lighten the journey.
[tr. Johnson (1960)]

We can press on,
Singing as we go: a song lightens a long road.
[tr. Day Lewis (1963), ll. 63-64]

Let's keep on going, but singing as we go.
Sing makes the journey easier.
[tr. Ferry (1999)]

We might go along singing (the road will be less tedious).
[tr. Kline (2001)]

]]> https://wist.info/virgil/19683/feed/ 0 19683 https://wist.info/virgil/19742/ https://wist.info/virgil/19742/#respond Mon, 03 Dec 2012 12:38:34 +0000 Dave http://wist.info/?p=19742 Love conquers all; let us, too, yield to Love!

[Omnia vincit amor; et nos cedamus amori.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Eclogues [Eclogae, Bucolics, Pastorals], No. 10 “Gallus,” l. 69 (10.69) (42-38 BC) [tr. Fairclough (Loeb) (1916)]
    (Source)

(Source (Latin)). Alternate translations:

Love conquers all, let us give place to love.
[tr. Ogilby (1649)]

In Hell, and Earth, and Seas, and Heav'n above,
Love conquers all; and we must yield to Love.
[tr. Dryden (1709), ll. 98-99]

Love conquers all; and we must yield to love.
[tr. Wrangham (1830), l. 81]

Love conquers all; and let us yield to love.
[tr. Davidson (1854)]

Love's lord of all. Let me too yield to Love.
[tr. Calverley (c. 1871)]

Love conquers all nature; we too must yield to love.
[tr. Wilkins (1873)]

Love reigns with undisputed sway,
And we the mighty god obey.
[tr. King (1882), ll. 1009-10]

Love will but tamper with the shaft he drove.
And we must yield to all-subduing Love.
[tr. Palmer (1883)]

Love conquers all things; yield we too to love!
[tr. Greenough (1895)]

Love conquers everything; let us also yield to love.
[tr. Bryce (1897)]

Love conquers all: let us too yield to Love.
[tr. Mackail (1899)]

Love conquers all things -- let us yield to love.
[tr. Mackail/Cardew (1908)]

Love masters all. We, too, submit to love.
[tr. Williams (1915)]

Love carries all before him: I too must yield to Love.
[tr. Rieu (1949)]

Love is the tyrant
Of all, so let me bow to his domination.
[tr. Johnson (1960)]

All-conquering is Love -- no use to fight against him.
[tr. Day Lewis (1963)]

Love conquers all, and all must yield to love.
[tr. Ferry (1999)]

Love conquers all: and let us give way to Love.
[tr. Kline (2001)]

]]> https://wist.info/virgil/19742/feed/ 0 19742 https://wist.info/virgil/67013/ https://wist.info/virgil/67013/#respond Thu, 08 Feb 2024 01:47:17 +0000 Dave https://wist.info/?p=67013 Now must I go. The shade of this juniper turns chill.
Shade stunts a crop, and it’s bad for a singer’s voice. My goats,
You have pastured well, the twilight deepens — home then, home!
 
[Surgamus; solet esse gravis cantantibus umbra;
iuniperi gravis umbra; nocent et frugibus umbrae.
Ite domum saturae, venit Hesperus, ite capellae.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Eclogues [Eclogae, Bucolics, Pastorals], No. 10 “Gallus,” l. 75ff (10.75-77), closing lines (42-38 BC) [tr. Day Lewis (1963)]
    (Source)

(Source (Latin)). Alternate translations:

Let us arise; shades oft hurt those who sing;
Juniper shades are to our fruit a foe,
The Evening comes, goe home, my fed Kids, goe.
[tr. Ogilby (1649)]

Now let us rise, for hoarseness oft invades⁠
The Singer's Voice, who sings beneath the Shades.
From Juniper, unwholesome Dews distill,
That blast the sooty Corn; the with'ring Herbage kill;
Away, my Goats, away: for you have browz'd your fill.
[tr. Dryden (1709), l. 110ff]

Rise we; shades, e'en of juniper, annoy
The minstrel choir, the ripening grain destroy:
Goats, from your pastures sated, homeward hie --
See, where bright Hesper fires the evening sky!
[tr. Wrangham (1830), l. 81ff]

Let us arise: the shade is wont to prove noxious to singers; the juniper's shade now grows noxious; the shades are hurtful even to the corn. Go home, the evening star arises, my full-fed goats, go home.
[tr. Davidson (1854)]

I rise. The shadows are the singer's bane:
Baneful the shadow of the juniper.
E'en the flocks like not shadow. Go -- the star
Of morning breaks -- go home, my full-fed sheep.
[tr. Calverley (c. 1871)]

Let us rise: shade is often dangerous to those who sit and sing; there is danger in the juniper's shade: why, shade hurts the crops too. Go home, the evening star is rising: my well-fed goats, go home.
[tr. Wilkins (1873)]

Now, enemy to vine and fruit,
The dews descend; the shadows fall
And homeward flocks and shepherds call.
[tr. King (1882), ll. 1018ff]

But let us rise, for never voice was made,
Nor verse, more tuneful by a chilling shade,
To man distasteful and the ripening field:
Such, even junipers at nightfall yield.
Now pales the latest crimson of the West:
Gather yon batten'd herd, I bring the rest;
And then wind homeward in the dying light;
Homeward my goats, for Hesperus is bright.
[tr. Palmer (1883)]

Come, let us rise: the shade is wont to be
baneful to singers; baneful is the shade
cast by the juniper, crops sicken too
in shade. Now homeward, having fed your fill --
eve's star is rising -- go, my she-goats, go.
[tr. Greenough (1895)]

Let us arise: the shade is wont to prove hurtful to singers; the juniper’s shade now grows noxious; the shades are damaging even to the crops. Go home, my full-fed goats; the evening star arises, go home.
[tr. Bryce (1897)]

Let us arise; the shade is wont to be heavy on singers: the juniper shade is heavy: shade too hurts the corn. Go home full-fed, the Evening Star comes, go, my she-goats.
[tr. Mackail (1899)]

Now let us rise; for singers it is ill
To linger in the shade—to the young corn
The junipers' deep shadow worketh harm;
The evening star shines forth -- now go, my goats,
Ye may return, full fed, towards your home.
[tr. Mackail/Cardew (1908)]

But let us go!
The darkness of the night works hurtful change
Upon a shepherd's voice; the junipers
Love not the darkness, and the ripening fields
Thrive not in shadow. Home ye mother-goats!
Run home full-fed! Behold the evening-star!
[tr. Williams (1915)]

Let us arise. The shade is oft perilous to the singer -- perilous the juniper’s shade, hurtful the shade even to the crops. Get home, my full-fed goats, get home -- the Evening Star draws on.
[tr. Fairclough (Loeb) (1916)]

Now let us go. The shade is bad for singers. This is a juniper: its shade is bad. Even crops suffer in the shade.
Home with you, goats: you have had your fill. Hesper is coming: home with you.
[tr. Rieu (1949)]

Now let us rise, the shade can be harmful to singers;
A juniper shade not only menaces mortals
But crops wilt under it. Turn, my goats, from feasting,
Come, for the Star of Evening glimmers, come home now.
[tr. Johnson (1960)]

Let's go then, friend.
This shade is bad for poetry. Our throats
are dry. Let's go home." In such a way,
I'd bring the pastoral to its natural end.
We could go together, herding the fucking goats.
[tr. Slavitt (1971)]

Now we must go; the shade's not good for singers,
The juniper shade's unwholesome; unwholesome too
For the plants that need the sunshine is the shade.
Go home, my full-fed goats, you've eaten your fill,
The Evening Star is rising; it's time to go home.
[tr. Ferry (1999)]

Let’s rise, the shade’s often harmful to singers,
the juniper’s shade is harmful, and shade hurts the harvest.
Hesperus is here, home you sated goats: go home.
[tr. Kline (2001)]

]]> https://wist.info/virgil/67013/feed/ 0 67013 https://wist.info/virgil/19545/ https://wist.info/virgil/19545/#respond Mon, 05 Nov 2012 14:39:52 +0000 Dave http://wist.info/?p=19545 Smile on this
My bold endeavour.

[Audacibus annue coeptis]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 1, l. 40ff (1.40) (29 BC) [tr. Rhoades (1881)]
    (Source)

Calling on (now declared divine) Augustus Caesar to bless his poetry. This line, and a similar one in Virgil's Aeneid (9.625), inspired the phrase "Annuit cœptis" ("He [God] has favored our undertakings") on the reverse of the Great Seal of the United States.

(Source (Latin)). Alternate translations:

Aid my bold design.
[tr. Ogilby (1649)]

To my bold Endeavours add thy Force.
[tr. Dryden (1709), l. 60]

Aid my bold design.
[tr. Nevile (1767), l. 50]

Favour my adventurous enterprise.
[tr. Davidson (1854)]

Bid my gallant enterprise succeed.
[tr. Blackmore (1871)]

Favor my bold emprise.
[tr. Wilkins (1873)]

Our bold endeavor bless.
[tr. King (1882)]

Favor my adventurous enterprise.
[tr. Bryce (1897)]

Favour my bold endeavour.
[tr. Mackail (1899)]

Smile on this
My bold endeavour.
[tr. Greenough (1900)]

O smile upon this my bold emprise!
[tr. Way (1912)]

Give assent to my bold emprise.
[tr. Fairclough (Loeb) (1916)]

Be gracious to this my bold design.
[tr. Day-Lewis (1940)]

Condone this enterprise
Of bold experiment.
[tr. Bovie (1956)]

I hope for an easy passage in this bold venture.
[tr. Slavitt (1971)]

Assent to bold undertakings.
[tr. Miles (1980)]

Smile on my enterprise.
[tr. Wilkinson (1982)]

Agree to my bold beginning.
[tr. Kline (2001)]

Assent to this work boldly begun.
[tr. Lembke (2004)]

Bless the boldness of this undertaking.
[tr. Fallon (2006)]

Approve my bold endeavour.
[tr. Johnson (2009)]

Grant me the right to enter upon this bold
Adventure of mine.
[tr. Ferry (2015)]

Look with favor upon a bold beginning.
[Bartlett's]

]]> https://wist.info/virgil/19545/feed/ 0 19545 https://wist.info/virgil/62086/ https://wist.info/virgil/62086/#respond Wed, 19 Jul 2023 22:24:39 +0000 Dave https://wist.info/?p=62086 Farmers, pray for summers with lots of rain,
And winters with lots of sun.

[Humida solstitia atque hiemes orate serenas,
agricolae.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 1, l. 100ff (1.100) (29 BC) [tr. Ferry (2015)]
    (Source)

(Source (Latin)). Alternate translations:

Swaines pray for winters faire, and summers wet.
[tr. Ogilby (1649)]

Ye Swains, invoke the Pow'rs who rule the Sky,
For a moist Summer, and a Winter dry.
[tr. Dryden (1709), ll. 146-147]

Ye husbandmen! intreat the gods by pray'r
For wat'ry solstices, and winters fair.
[tr. Nevile (1767)]

Swains! pray for wintry dust, and summer rain.
[tr. Sotheby (1800)]

Pray, ye swains, for moist summers and serene winters.
[tr. Davidson (1854)]

For winters dry, and showery summers, pray.
[tr. Blackmore (1871), l. 116]

Pray for showery summers and dry winters, husbandmen.
[tr. Wilkins (1873)]

Pray for wet summers and for winters fine,
Ye husbandmen.
[tr. Rhoades (1881)]

Now pay thy vows: be this the ploughman’s prayer:
Bright be the winter day, and moist the summer air.
[tr. King (1882), ll. 99-100]

Pray, ye swains, for moist summers and serene winters.
[tr. Bryce (1897)]

Pray for dripping midsummers and clear winters, O husbandmen.
[tr. Mackail (1899)]

Pray for wet summers and for winters fine,
Ye husbandmen.
[tr. Greenough (1900)]

For drizzling summers and sunny winters, husbandmen, pray.
[tr. Way (1912)]

For summers moist and windless winters fair
Pray heaven, ye farmer-folk.
[tr. Williams (1915)]

For moist summers and sunny winters, pray, farmers!
[tr. Fairclough (Loeb) (1916)]

Wet midsummers and fair winters are what the farmer
Should ask for.
[tr. Day-Lewis (1940)]

Pray for wet midsummers, farmer friends,
And clear, cold winter skies.
[tr. Bovie (1956)]

Wet skies in midsummer and clear in winter
Farmers should pray for.
[tr. Wilkinson (1982)]

Farmers, pray for moist summers and mild winters.
[tr. Kline (2001)]

Farmers pray for wet summers and winters with clear blue skies.
[tr. Lembke (2004)]

The countryman should pray for wet summers and mild winters.
[tr. Fallon (2006)]

For humid summers and winters mild, pray, O farmers.
[tr. Johnson (2009)]

O farmers, pray that your summers be wet and your winters clear.
[Bartlett's]

]]> https://wist.info/virgil/62086/feed/ 0 62086 https://wist.info/virgil/19598/ https://wist.info/virgil/19598/#respond Mon, 12 Nov 2012 12:35:41 +0000 Dave http://wist.info/?p=19598 For the Father of agriculture
Gave us a hard calling: he first decreed it an art
To work the fields, sent worries to sharpen our mortal wits
And would not allow his realm to grow listless from lethargy […]
So thought and experiment might forge man’s various crafts
Little by little, asking the furrow to yield the corn-blade,
Striking the hidden fire that lies in the veins of flint.

[Pater ipse colendi
haud facilem esse viam voluit, primusque per artem
movit agros curis acuens mortalia corda
nec torpere gravi passus sua regna veterno […]
ut varias usus meditando extunderet artis
paulatim et sulcis frumenti quaereret herbam.
Ut silicis venis abstrusum excuderet ignem.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 1, l. 121ff (1.121-124, 133-135) (29 BC) [tr. Day-Lewis (1940)]
    (Source)

Telling how Jupiter made life on earth miserable for farmers so as to encourage the development of useful arts and crafts.

(Source (Latin)). Alternate translations:

Nor was Jove pleas'd tillage should easie be:
And first commands with art to plough the soyle,
On mortall hearts imposing care, and toyle;
Nor lets dull sloth benumb men where he reigns [...]
That severall arts by labour might be found,
And men in furrows seek the grain that fell,
And hidden fire from veins of flint compell.
[tr. Ogilby (1649)]

The Sire of Gods and Men, with hard Decrees,
Forbids our Plenty to be bought with Ease:
And wills that Mortal Men, inur'd to toil,⁠
Shou'd exercise, with pains, the grudging Soil.
Himself invented first the shining Share,
And whetted Humane Industry by Care:
Himself did Handy-Crafts and Arts ordain;
Nor suffer'd Sloath to rust his active Reign⁠[...]
That studious Need might useful Arts explore;
From furrow'd Fields to reap the foodful Store:
And force the Veins of clashing Flints t' expire
The lurking Seeds of their Cœlestial Fire.
[tr. Dryden (1709), l. 183-190, 203-206]

Nor thou repine: great Jove, with tasks untry'd
To rouse man's pow'rs, an easier way deny'd;
And first bade mortals stir with art the plain,
Lest sloth should dim the splendors of his reign [...]
That gradual use might hew out arts from man,
That corn's green blade in furrows might be fought,
And from struck flints the fiery sparkle caught.
[tr. Nevile (1767), l. 147-150, 160-162]

Not to dull Indolence and transient Toil
Great Jove resign'd the conquest of the soil:
He sent forth Care to rouse the human heart,
And sharpen genius by inventive art:
Nor tamely suffer'd earth beneath his sway
In unproductive sloth to waste away. [...]
Jove will'd that use, by long experience taught,
Should force out various arts by gradual thought,
Strike from the flint's cold womb the latent flame,
And from the answering furrow nurture claim.
[tr. Sotheby (1800)]

The Sire himself willed the ways of tillage not to be easy, and first aroused the fields by art, whetting the skill of mortals with care; nor suffered he his reign to lie inactive in heavy sloth [...] that experience, by dint of thought, might gradually hammer out the various arts, in furrows seek the blade of corn, and form the veins of flint strike out the hidden fire.
[tr. Davidson (1854)]

Our heavenly Father hath not judged it right
To leave the road of agriculture light:
'Twas he who first made husbandry a plan.
And care a whetstone for the wit of man;
Nor suffer'd he his own domains to lie
Asleep in cumbrous old-world lethargy [...]
That practice might the various arts create,
On study's anvil, by laborious dint,
The plant of corn by furrows propagate,
And strike the fire that lurks in veins of flint.
[tr. Blackmore (1871), ll. 140-145, 154-157]

The wise Father of all willed not that the path of husbandry should be easy; he was the first to break up the earth by human skill, sharpening man's wit by the cares of life, nor suffering his own domains to lie asleep in cumbrous lethargy [...] in order that practice might by slow degrees hammer out art after art on the anvil of thought, might find the corn-blade by delving the furrow, and strike from veins of flint the fire that Jove had hid.
[tr. Wilkins (1873)]

The great Sire himself
No easy road to husbandry assigned,
And first was he by human skill to rouse
The slumbering glebe, whetting the minds of men
With care on care, nor suffering realm of his
In drowsy sloth to stagnate [...]
that use by gradual dint of thought on thought
Might forge the various arts, with furrow's help
The corn-blade win, and strike out hidden fire
From the flint's heart.
[tr. Rhoades (1881)]

For so great Jove, the sire of all, decreed,
No works save those that took us should succeed,
Nor wills his gifts should unimproved remain.
While man inactive slumbers on the plain. [...]
Man seeks for fire concealed within the veins
Of flints, and labour groans upon the plains;
Till, one by one, worked out by frequent thought,
Are crude inventions to perfection brought.
[tr. King (1882), ll. 123-126, 135-138ff]

Father Jove himself willed that the modes of tillage should not be easy, and first stirred the earth by artificial means, whetting the minds of men by anxieties; nor suffered he his subjects to become inactive through oppressive lethargy [...] in order that man’s needs, by dint of thought, might gradually hammer out the various arts, might seek the blade of corn by ploughing, and might strike forth the fire thrust away in the veins of the flint.
[tr. Bryce (1897)]

Our Lord himself willed the way of tillage to be hard, and long ago set art to stir the fields, sharpening the wits of man with care, nor suffered his realm to slumber in heavy torpor [...] that so practice and pondering might slowly forge out many an art, might seek the corn-blade in the furrow and strike hidden fire from the veins of flint.
[tr. Mackail (1899)]

The great Sire himself
No easy road to husbandry assigned,
And first was he by human skill to rouse
The slumbering glebe, whetting the minds of men
With care on care, nor suffering realm of his
In drowsy sloth to stagnate [...]
that use by gradual dint of thought on thought
Might forge the various arts, with furrow's help
The corn-blade win, and strike out hidden fire
From the flint's heart.
[tr. Greenough (1900)]

Allfather himself hath willed
That the pathway of tillage be thorny. He first by man's art broke
Earth's crust, and by care for the morrow made keen the wits of her folk,
Nor suffered his kingdom to drowse 'neath lethargy's crushing chain [...]
That Thought on experience' anvil might shape arts manifold,
And might seek in the furrow the blade that is pledge of the harvest's gold,
And smite from the veins of flint the fire-soul hidden there.
[tr. Way (1912)]

Great Jove himself ordained for husbandry
No easy road, when first he bade earth's fields
Produce by art, and gave unto man's mind
Its whetting by hard care; where Jove is king
He suffers not encumbering sloth to bide. [...]
He purposed that experience and thought
By slow degrees should fashion and forge out
Arts manifold, should seek green blades of corn
By ploughing, and from veins of flinty shard
Hammer the fire.
[tr. Williams (1915)]

The great Father himself has willed that the path of husbandry should not run smooth, who first made art awake the fields, sharpening men’s wits by care, nor letting his kingdom slumber in heavy lethargy [...] so that experience, from taking thought, might little by little forge all manner of skills, seeking in ploughed furrows the blade of corn, striking forth the spark hidden in the veins of flint.
[tr. Fairclough (Loeb) (1916)]

The Father willed it so: He made the path
Of agriculture rough, established arts
Of husbandry to sharpen wits,
Forbidding sloth to settle on his soil
[...] So that mankind
By taking thought might learn to forge its arts
From practice: seek to bring the grain from furrows,
Strike out the fire locked up in veins of flint.
[tr. Bovie (1956)]

Jupiter, father of the gods, decided himself
that the way of the farmer should not be an easy way.
He demanded craft; he tuned our nerves with worries;
he weeded lethargy from his human fields [...]
Thus men are supposed to have found the fire that hides
in the veins of flint. By clever meditation
experience elaborates to skill ...
One can see a triumph in it: the first furrow
sprouting a row of corn ....
[tr. Slavitt (1971)]

The father of cultivation himself did not want its way to be easy and wa first to change the fields by design, sharpening mortal wits with cares, not allowing his kingdoms to become sluggish with heavy old age [...] in order that experience and reflection should beat out skills little by little and seek grain stalks in the furrows, that they should strike out fire hidden in the veins of flint.
[tr. Miles (1980)]

The Father himself
Willed that the path of tillage be not smooth,
And first ordained that skill should cultivate
The land, by care sharpening the wits of mortals,
Nor let his kingdom laze in torpid sloth [...]
That step by step practice and taking thought
Should hammer out the crafts, should seek from furrows
The blade of corn, should strike from veins of flint
The hidden fire.
[tr. Wilkinson (1982)]

The great Father himself willed it,
that the ways of farming should not be easy, and first
stirred the fields with skill, rousing men’s minds to care,
not letting his regions drowse in heavy lethargy [...]
so that thoughtful practice might develop various skills,
little by little, and search out shoots of grain in the furrows,
and strike hidden fire from veins of flint.
[tr. Kline (2001)]

The Father himself hardly
willed that agriculture would be easy when he called forth
the field with his art, whetting human minds with worries,
not letting his kingdom slip into full-blown laziness. [...]
so that, using their brains, men might gradually hammer out
many skills, like searching for stalks of wheat by plowing,
and so that they might strike the spark held in veins of flint.
[tr. Lembke (2004)]

For it was Jupiter himself who willed the ways of husbandry be ones not spared of trouble and it was he who first, through human skill, broke open land, at pains to sharpen wits of men and so prevent his own domain being buried in bone idleness [...] so that by careful thought and deed you'd hone them bit by bit, those skills, to coax from furrows blades of corn and spark shy flame from veins of flint.
[tr. Fallon (2006)]

The Father himself willed the way of husbandry to be severe, first stirred by ingenuity the fields, honing mortal skill with tribulation, and suffered not his realm to laze in lumpish sloth [...] so that need with contemplation might forge sundry arts in time, might seek in furrows the blade of wheat and strike from flinty veins the hidden spark.
[tr. Johnson (2009)]

For Father Jupiter himself ordained
That the way should not be easy. It was he
Who first established the art of cultivation,
Sharpening with their cares the skills of men,
forbidding the world he rules to slumber in ease
[...] all this so want should be
The cause of human ingenuity,
And ingenuity the cause of arts,
Finding little by little the way to plant
New crops by means of plowing, and strike the spark
To ignite the hidden fire in veins of flint.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/19598/feed/ 0 19598 https://wist.info/virgil/61827/ https://wist.info/virgil/61827/#respond Wed, 12 Jul 2023 22:51:30 +0000 Dave https://wist.info/?p=61827 Art followed hard on art. Toil triumphed over every obstacle, unrelenting Toil, and Want that pinches when life is hard.

[Tum variae venere artes. Labor omnia vicit
inprobus et duris urgens in rebus egestas.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 1, l. 145ff (1.145) (29 BC) [tr. Fairclough (Loeb) (1916)]
    (Source)

On humanity developing the arts and sciences in response to Jove making life difficult.

Compare this to Labor omnia vincit ("Work conquers all"), Oklahoma's state motto.

(Source (Latin)). Alternate translations:

Then came strange arts, fierce labor all subdues.
Inforc'd by bold Necessity, and Want.
[tr. Ogilby (1649)]

And various Arts in order did succeed,
(What cannot endless Labour urg'd by need?)
[tr. Dryden (1709), ll. 217-218]

Thus by long labour arts to arts succeed,
Such is the force of all-compelling need.
[tr. Nevile (1767)]

Thus rous'd by varied wants new arts arose,
And strenuous Labour triumph'd at its close.
[tr. Sotheby (1800)]

Then various arts ensued. Incessant labour and want, in hardships pressing, surmounted every obstacle.
[tr. Davidson (1854)]

Then came the various arts: oh, grand success
Of reckless toil and resolute distress!
[tr. Blackmore (1871)]

Then came the various arts of life. So toil, relentless toil, and the pressure of want in adversity, conquered the world. [tr. Wilkins (1873)]

Then divers arts arose; toil conquered all,
Remorseless toil, and poverty's shrewd push
In times of hardship.
[tr. Rhoades (1881)]

Thus stern Necessity inventive tried
Fresh arts, which life’s increasing wants supplied.
[tr. King (1882)]

Then various arts followed. Unwearying labor overcame every difficulty, and want spurring men on in times of hardship.
[tr. Bryce (1897)]

Then arts many in sort; nothing but yielded to unrelenting toil and the hard pressure of poverty.
[tr. Mackail (1899)]

Then divers arts arose; toil conquered all,
Remorseless toil, and poverty's shrewd push
In times of hardship.
[tr. Greenough (1900)]

Then followed manifold arts: unflinching toil ever one
Triumphs: in hardship's school stern need still drave men on.
[tr. Way (1912)]

Then later times
Brought forth of other arts the varied skill.
Work conquered all, relentless, obstinate,
While poverty and hardship urged it on.
[tr. Williams (1915)]

Then numerous arts arose. Yes, unremitting labour
And harsh necessity's hand will master anything.
[tr. Day-Lewis (1940)]

Then followed all the civilizing arts:
Hard labor conquered all, and pinching need.
[tr. Bovie (1956)]

Then all kinds of skills came into being. Toil has overcome all things, runious toil and need, pressing in harsh circumstances.
[tr. Miles (1980)]

And last the various arts.
Toil mastered everything, relentless toil
And the pressure of pinching poverty.
[tr. Wilkinson (1982)]

Then came the various arts. Hard labour conquered all,
and poverty’s oppression in harsh times.
[tr. Kline (2001)] https://www.poetryintranslation.com/PITBR/Latin/VirgilGeorgicsI.php#anchor_Toc533589845:~:text=then%20came%20the,in%20harsh%20times.

Then came the arts in many guises. Relentless work conquered
all difficulties -- work and urgent need when times were hard.
[tr. Lembke (2004)]

All this before the knowledge and know-how which ensued. Hard work prevailed, hard work and pressing poverty.
[tr. Fallon (2006)]

And then myriad arts. Toil subdued the earth, relentless toil, and the prick of dearth in hardship.
[tr. Johnson (2009)]

Then followed other arts; and everything
Was toil, relentless toil, urged on by need.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/61827/feed/ 0 61827 https://wist.info/virgil/62334/ https://wist.info/virgil/62334/#respond Wed, 02 Aug 2023 23:15:43 +0000 Dave https://wist.info/?p=62334 So strong is custom formed in early years.

[Adeo in teneris consuescere multum est.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 272ff (2.272) (29 BC) [tr. Greenough (1900)]
    (Source)

Discussing how, when transplanting vines, wise farmers try to match the soil and orientation of the plant toward the sun to the conditions where they first sprouted. The same phrase is often extended (when extracted like this) to the lasting effects of early training on children. See also Pope.

(Source (Latin)). Alternate translations:

Such strength hath custome in each tender soule.
[tr. Ogilby (1649)]

So strong is Custom; such Effects can Use
In tender Souls of pliant Plants produce.
[tr. Dryden (1709), ll. 366-367]

So strong is habit's force in tender age.
[tr. Nevile (1767), l. 302]

So custom strongly sways the youthful year.
[tr. Sotheby (1800)]

Of such avail is custom in tender years.
[tr. Davidson (1854)]

So custom lords it o'er the youthful wood.
[tr. Blackmore (1871), l. 324]

Such is the force of habits formed in early years.
[tr. Wilkins (1873)]

So strong is custom formed in early years.
[tr. Rhoades (1881)]

So powerful is habit in things of tender age.
[tr. Bryce (1897)]

So strong is the habit of infancy.
[tr. Mackail (1899)]

So potent is early habit's control.
[tr. Way (1912)]

So loth to change
Are a young creature's ways.
[tr. Williams (1915)]

So strong is habit in tender years.
[tr. Fairclough (Loeb) (1916)]

So important are habits developed in early days.
[tr. Day-Lewis (1940)]

For habit dominates the early stage.
[tr. Bovie (1956)]

So much effect has habit on the young.
[tr. Wilkinson (1982)]

We grow accustomed to so much in tender years.
[tr. Kline (2001)]

How powerful the innate habits of tender plants!
[tr. Lembke (2004)]

So powerfully runs habit in the tender stems.
[tr. Johnson (2009)]

Such is the need, when young, of what's familiar.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/62334/feed/ 0 62334 https://wist.info/virgil/62529/ https://wist.info/virgil/62529/#respond Thu, 10 Aug 2023 21:23:50 +0000 Dave https://wist.info/?p=62529 But, sooth, ’tis Spring
Lends leafing orchard and the woodside green
Her help and succor; in the Spring the earth
Swells warm and bids the seeds of life begin.
Then will th’ almighty Sire from heights of air
Descend in life-engendering showers to fill
Earth’s bosom, his glad spouse, and mightily
With her vast body mingling, brings to power
All unborn things she bears. With song-birds then
The tangled brakes are loud, and lowing herds —
Their season due — live o’er their mating days.
The whole earth’s womb is travailing; the land
Spreads bare its bosom to the warm west wind.
And gentle dews feed all. The bladed grass
Climbs boldly upward to the sun’s young beams;
The tendrilled vine shrinks not from gathering storm
Nor rout of wind-swept northern rains, but thrusts
Her soft buds forth and every leaf unfolds.

[Ver adeo frondi nemorum, ver utile silvis;
vere tument terrae et genitalia semina poscunt.
Tum pater omnipotens fecundis imbribus Aether
coniugis in gremium laetae descendit et omnis
magnus alit magno commixtus corpore fetus.
Avia tum resonant avibus virgulta canoris
et Venerem certis repetunt armenta diebus;
parturit almus ager Zephyrique tepentibus auris
laxant arva sinus; superat tener omnibus humor;
inque novos soles audent se germina tuto
credere, nec metuit surgentis pampinus austros
aut actum caelo magnis aquilonibus imbrem,
sed trudit gemmas et frondes explicat omnis.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 323ff (2.323) (29 BC) [tr. Williams (1915)]
    (Source)

(Source (Latin)). Alternate translations:

Spring cloaths the woods with leaves, and groves attires,
Earth swels with spring, and genitall seed requires.
In fruitfull showrs th' Almighty from above
Descends ith' lap, of his delighted love:
And great, he with the mighty body joyn'd,
Both propagates, and fosters every kinde.
Harmonious birds then sing in every grove,
And cattell taste the sweet delights of love.
Earth blest, now teems: soft winds dissolve the Meads,
With cheering warmth through all sweet moysture spreads.
To the new sun, the tender herbage dare
Open their leaves, nor vines rough Auster fear:
Nor thundering Boreas ushering dreadfull showrs;
But all things bud with blossome, leaf and flowers.
[tr. Ogilby (1649)]

The Spring adorns the Woods, renews the Leaves;
The Womb of Earth the genial Seed receives.
For then Almighty Jove descends, and pours ⁠
Into his buxom Bride his fruitful Show'rs.
And mixing his large Limbs with hers, he feeds
Her Births with kindly Juice, and fosters teeming Seeds.
Then joyous Birds frequent the lonely Grove,
And Beasts, by Nature stung, renew their Love. ⁠
Then Fields the Blades of bury'd Corn disclose,
And while the balmy Western Spirit blows,
Earth to the Breath her Bosom dares expose.
With kindly Moisture then the Plants abound,
The Grass securely springs above the Ground;
The tender Twig shoots upward to the Skies,
And on the Faith of the new Sun relies.
The swerving Vines on the tall Elms prevail,
Unhurt by Southern Show'rs or Northern Hail.
They spread their Gems the genial Warmth to share:
And boldly trust their Buds in open Air.
[tr. Dryden (1709), l. 438ff]

In spring the groves, in spring the woods delight,
In spring swoll'n lands the genial seeds invite.
Then on his glad Wife's breast in fertile show'rs
Himself th' all-potent Father Ether pours;
Mixt with the Mother in a vast embrace
The mighty Sire refreshes all her race.
The lone brakes echo with the plumy quire,
And on set days herds burn with fierce desire:
Earth bounteous teems; the fields their bosom bare
To the kind warmth of Zephyr's balmy air:
A subtile moisture wide prevails: the land
Dares to new suns her verdant vest expand.
Nor then the Vine dreads Auster's threat'ning pow'r,
Or, by rough Boreas driv'n, the weighty show'r;
But all her gems, and all her leaves displays.
[tr. Nevile (1767), l. 361ff]

Spring comes, new bud the field, the flower, the grove,
Earth swells, and claims the genial seeds of love:
Aether, great lord of life, his wings extends,
And on the bosom of his bride descends,
With show'rs prolific feeds the vast embrace
That fills all nature, and renews her race.
Birds on their branches hymeneals sing,
The pastur'd meads with bridal echoes ring;
Bath'd in soft dew, and fann'd by western winds,
Each field its bosom to the gale unbinds:
The blade dares boldly rise new suns beneath,
The tender vine puts forth her flexile wreath,
And, freed from southern blast and northern shower,
Spreads without fear, each blossom, leaf, and flower.
[tr. Sotheby (1800)]

The spring, too, is beneficial to the foliage of the groves, the spring is beneficial to the woods: in spring the lands swell, and demand the genial seeds. Then almighty father Aether descends in fertilizing showers into the bosom of his joyous spouse, and great himself, mingling with her great body, nourishes all her offspring. Then the retired brakes resound with tuneful birds,; and the herds renew their loves on the stated days. the bounteous earth is teeming to the birth, and the and the fields open their bosoms to the warm breezes of the Zephyr: in all a gentle moisture abounds; and the herbs dare safely trust themselves to the infant suns; nor do the vine's tender shoots fear the rising south winds, or the shower precipitated from the sky by the violent north winds; but put forth their buds, and unfold all their leaves.
[tr. Davidson (1854)]

So Spring befriends the forest and the mead,
In Spring the plump earth craves the vital seed:
Then Air, almighty father, raining life,
Sinks on the bosom of his laughing wife;
All growth he feeds, commingling with the same,
The mighty Spirit in the mighty frame.
Then birds make music to the pathless groves,
And herds and flocks prove faithful to their loves:
The kind earth gives her increase, and the West
With fluttering warmth unzones the meadow's breast.
Soft dew is shed on all, and flowers are won
To trust their beauty to the stranger sun.
No more the vine-growth dreads the southern blast,
Or showers from heaven by mighty north winds cast;
But pushes forth the gems herself conceives,
And opes the crinkled modesty of the leaves.
[tr. Blackmore (1871), l. 383ff]

Spring ministers to the foliage of the groves, spring to the woods: in springtime earth swells with fruitfulness, and asks the seed that giveth life. 'Tis then that the almighty father air descends in fertilising showers into the leap of his joyous spouse, and in his might, mingling with her mighty frame, nourishes all the embryos within. Then pathless brakes with tuneful birds resound, and herds on certain days renews their loves; bounteous earth teems with life, and the fields open their bosoms to the Zephyr's balmy breezes; a delicate moisture abounds everywhere; the herbage safely dares to trust itself to meet the newborn suns; nor does the vine-leaf dread the rising of the southern gales, or the shower driven from the sky by the north's impetuous blast, but puts forth its buds and all its leaves unfolds.
[tr. Wilkins (1873)]

Spring it is
Blesses the fruit-plantation, Spring the groves;
In Spring earth swells and claims the fruitful seed.
Then Aether, sire omnipotent, leaps down
With quickening showers to his glad wife's embrace,
And, might with might commingling, rears to life
All germs that teem within her; then resound
With songs of birds the greenwood-wildernesses,
And in due time the herds their loves renew;
Then the boon earth yields increase, and the fields
Unlock their bosoms to the warm west winds;
Soft moisture spreads o'er all things, and the blades
Face the new suns, and safely trust them now;
The vine-shoot, fearless of the rising south,
Or mighty north winds driving rain from heaven,
Bursts into bud, and every leaf unfolds.
[tr. Rhoades (1881)]

Green leaves unfold, the woods in spring rejoice;
Swells the warm glebe, and with impatient voice
The seed demands; the god who fills all space,
All earth compresses in one vast embrace;
All earth, now conscious of almighty power,
Waits the glad advent of the genial shower.
The tuneful birds in lonely thickets sing
Their amorous descant, and proclaim the spring;
The lowing herd the soft infection feels;
Earth teems prolific as the warm breath steals
Of zephyr o’er her; dews refreshing rise;
The tender grasses dare the sunny skies.
Secure the vine puts forth each polished gem,
Hope of the vintage, from the bursting stem.
[tr. King (1882), l. 334ff]

Spring especially is beneficial to the foliage of the groves; spring is beneficial to the woods: in spring earth swells and demands generative seeds. Then almighty father ther descends in fertilizing showers into the lap of his happy spouse, and mighty himself, mingling with her mighty body, nourishes all her offspring. Then the retired brakes resound with the songs of birds, and the herds renew their loves at their appointed times. Then bounteous earth is teeming to the birth, and the fields open their bosoms to the balmy breezes of the Zephyr: in all a kindly moisture abounds; and the herbs safely venture to trust themselves to the early suns; nor do the vine’s tender shoots fear the rising south winds, or the shower precipitated from the sky by the violent north winds; but put forth their buds, and unfold all their leaves.
[tr. Bryce (1897)]

Spring aids woodland leaf and forest tree; in spring earth yearns and cries for the life-giving seed. Then the lord omnipotent of Sky descends in fruitful showers into the lap of his laughing consort, and mingling with her mighty body nourishes all her fruits in might. Then pathless copses ring with warbling birds, and at the appointed days the herds renew their loves; the bountiful land breaks into birth, and the fields unbosom to warm breezes of the West: everywhere delicate moisture overflows, and the grasses dare in safety to trust themselves to spring suns, nor does the vine-tendril fear gathering gales or sleet driven down the sky by the blustering North, but thrusts forth her buds and uncurls all her leaves.
[tr. Mackail (1899)]

Spring it is
Blesses the fruit-plantation, Spring the groves;
In Spring earth swells and claims the fruitful seed.
Then Aether, sire omnipotent, leaps down
With quickening showers to his glad wife's embrace,
And, might with might commingling, rears to life
All germs that teem within her; then resound
With songs of birds the greenwood-wildernesses,
And in due time the herds their loves renew;
Then the boon earth yields increase, and the fields
Unlock their bosoms to the warm west winds;
Soft moisture spreads o'er all things, and the blades
Face the new suns, and safely trust them now;
The vine-shoot, fearless of the rising south,
Or mighty north winds driving rain from heaven,
Bursts into bud, and every leaf unfolds.
[tr. Greenough (1900), l. 323ff]

With blessing to woodland-frondage and forest Spring returns.
In spring earth heaves with desire, for the seed life-laden she yearns:
Then Heaven, the Father almighty, in quickening showers descends
Into the lap of his gladsome bride: in his might he blends
with her mighty frame, and to all her offspring life doth he bring;
Then pathless copses with music of birds re-echoing ring;
And the beasts are rekindled with love in the days ordained of the Spring.
The land with her boons is in travail, to west-winds warmly blowing
Fields open their arms; all things are with delicate sap overflowing.
In the suns new-born all seedlings safely and fearlessly trust.
No vine-shoot dreadeth the south-wind's suddenly rising gust,
Or the rain-storm that over the sky the mighty north-wind hurls;
But each pushes gem-buds forth, and her green leaf-banners unfurls.
[tr. Way (1912)]

Spring it is that clothes the glades and forests with leaves, in spring the soil swells and carves the vital seed. Then does Heaven, sovereign father, descend in fruitful showers into the womb of his joyful consort and, mightily mingling with her mighty frame, gives life to every embryo within. Then secluded thickets echo with melodious birdsong and at the trysting hour the herds renew their loves; the bounteous earth prepares to give birth, and the meadows ungirdle to the Zephyr’s balmy breeze; the tender moisture avails for all. The grass safely dares to face the nascent suns, nor does the vine tendril fear the South Wind’s rising or showers launched from the skies by the blustering North, but puts forth buds and unfurls its every leaf.
[tr. Fairclough (Loeb) (1916)]

Oh, spring is good for leaves in the spinney, good to forests,
In spring the swelling earth aches for the seed of new life.
Then the omnipotent Father of air in fruitful showers
Comes down to his happy consort
And greatly breeds upon her great body manifold fruit.
Then are the trackless copses alive with the trilling of birds,
And the beasts look for love, their hour come round again:
Lovely the earth in labour, under a tremulous west wind
The fields unbosom, a mild moisture is everywhere.
Confident grows the grass, for the young sun will not harm it;
The shoots of the vine are not scared of a southerly gale arising
Or the sleety rain that slants from heaven beneath a north wind, --
No, bravely now they bud and all their leaves display.
[tr. Day-Lewis (1940)]

Spring fills the groves with leaves,
Is good to forests; earth expands in the Spring,
And sends out calls for life-inspiring seed.
Then Heaven, the father almighty, comes down to earth
In pregnant rains to embrace his joyous bride,
Infusing her massive frame with vital strength.
Then pathless thickets ring with songs of birds,
And herds comply with Venus’ set demands;
The kindly field gives birth, and furrowed lands
Release their folds to the West Wind’s ruffling breeze;
Soft moisture floods all things, the green blades dare
To face the newborn suns, the budding vines
Have no fear of the South Wind’s springing up,
Nor of rain the North Wind lashes through the sky.
But put forth buds, unfolding all their leaves.
[tr. Bovie (1956)]

... Father omnipotent, the sky, with fruitful showers comes down into the womb of his joyful wife, in his greatness joins with her great body and nourishes all young. ... the tepid breezes of the west wind ... gentle moisture ... grasses date entrust themselves safely to mild suns ... the vine shoot does not fear either rising south winds or rain driven from the sky by great north winds, but it thrusts out its buds and unfolds its leaves, all of them.
[tr. Miles 1, 2 (1980)]

Spring is the friend of woods, spring is the friend
Of forest leaves, in spring the country swells
Clamouring for the fertilizing seeds.
Then the almighty father Heaven descends
Into the lap of his rejoicing bride
With fecund showers, and with her mighty body
Mingling in might begets all manner of fruits.
Then are wild thickets loud with singing birds
And in their season herds renew their loves.
The nurturing earth is pregnant; warmed by breezes
Of Zephyrus the fields unloose their bosoms
Mild moisture is all-pervading, and unharmed
The grasses brave the unaccustomed suns;
Nor do the vine-shoots fear a southern gale.
Or northern rainstorms driving down the sky.
But put forth buds and all their leaves unfold.
[tr. Wilkinson (1982)]

Spring benefits the leaves of the groves and woods,
in Spring soil swells and demands life-bringing seed.
Then Heaven, the omnipotent father, descends as fertile rain,
into the lap of his joyful consort, and joining his power
to her vast body nourishes all growth.
Then the wild thickets echo to the songs of birds,
and in the settled days the cattle renew their loves:
the kindly earth gives birth, and the fields open their hearts,
in the warm West winds: gentle moisture flows everywhere,
and the grasses safely dare to trust to the new sun.
the vine-shoots don’t fear a rising Southerly,
or rain driven through the sky, by great Northerly gales,
but put out their buds, and unfold all their leaves.
[tr. Kline (2001)]

It is spring that decks the groves in leaves, spring that serves the woods;
in spring, Earth swells moistly and begs for bursting seed.
Then Sky, all-powerful father, descends to the womb
of his fertile spouse with inseminating rain and, uniting
his strength with her strong body, nourishes all they conceive.
The remotest thickets resound then with birdsong, and the herds
seek once again to mate in this appointed season.
The fair land longs to give birth; fields plowed but not yet sown open
themselves to the West Wind's ardor. Sweet moisture abounds for all.
Plants dare in safety to trust the sun's new light and warmth,
nor do the tendrils of the vines fear the South Wind's rising
or showers driven down from heaven by the forceful North Wind.
No, they spout plump buds, and unfurl all their leaves.
[tr. Lembke (2004)]

O spring the leafy groves, spring the forest speeds,
in spring the acres swell and beg for pregnant seed.
Then Heaven, almighty Father, in vital showers comes down
into the lap of his ecstatic wife, where his potence
with her potent loins commingling engenders all florescence.
Then trackless thickets trill with birdsong
and in their hour appointed the herds renew the rut.
Bountiful broods the earth and under warm westerlies
the fields unloose their bosom -- soft moisture soaks into everything
and the cotyledons dare resign themselves to the new suns,
the shoots fear not the south wind's surge
nor showers drive through the sky by the gusting North,
but push out buds and all their leaves unfold.
[tr. Johnson (2009)]

It's spring that adorns the woods and groves with leaves;
In spring, the soil, desiring seed, is tumid,
And then the omnipotent father god descends
In showers from the sky and enters into
The joyful bridal body of the earth,
His greatness in their union
Bringing to life the life waiting to live.
Birdsong is heard in every secluded thicket,
And all the beasts of the field have become aware
That love's appointed days have come again.
The generous earth is ready to give birth
And the meadows ungirdle for Zephyr's warming breezes;
The tender dew is there on everything;
The new grass dares entrust itself to the new
Suns of the new days and the little tendrils
Of the young vines have no fear of a South Wind coming
Nor of a North Wind from a stormy sky;
The vine brings forth its buds; its leaves unfold.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/62529/feed/ 0 62529 https://wist.info/virgil/62747/ https://wist.info/virgil/62747/#respond Thu, 24 Aug 2023 03:55:23 +0000 Dave https://wist.info/?p=62747 Make me true lover of fair field and farm,
Of streams in dewy vales, of rivers broad
And lonely forests, far from pomp and fame.

[Rura mihi et rigui placeant in vallibus amnes,
Flumina amem sylvasque inglorius.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 485ff (2.485) (29 BC) [tr. Williams (1915)]
    (Source)

Praying to his Muse to find joy in a bucolic setting, if fear turns him back from more exotic realms of nature.

(Source (Latin)). Alternate translations:

Then I'le delight in vales, nere pleasant floods,
And unrenown'd, haunt rivers, hils, and woods.
[tr. Ogilby (1649)]

My next Desire is, void of Care and Strife,
To lead a soft, secure, inglorious Life.
A Country Cottage near a Crystal Flood, ⁠
A winding Vally, and a lofty Wood.
[tr. Dryden (1709), l. 687ff]

May rural scenes, thro' meads rills sparkling please,
And woods, and rivers, in inglorious ease.
[tr. Nevile (1767), l. 543ff]

Oh may I yet, by fame forgotten, dwell
By gushing fount, wild wood, and shadowy dell!
[tr. Sotheby (1800)]

Let fields and streams gliding in the valleys be my delight; inglorious may I court the rivers and woods.
[tr. Davidson (1854)]

At least permit me to indulge my dream
Of meads, and valleys, and the mazy stream:
Be woods and waves my unambitious love.
[tr. Blackmore (1871), l. 578ff]

May the country and the rills that water the vales be my delight; careless of fame, may I love the streams and the woodlands!
[tr. Wilkins (1873)]

Then be fields
And stream-washed vales my solace, let me love
Rivers and woods, inglorious.
[tr. Rhoades (1881)]

Then let the fields and running streams delight
My unambitious verse, and charm my sight.
[tr. King (1882), l. 492ff]

Let fields and streams that run among the hills be my delight; though unknown to fame, may I be content with the rivers and the woods.
[tr. Bryce (1897)]

May the country and the streams that water the valleys content me, and lost to fame let me love stream and woodland.
[tr. Mackail (1899)]

Dear to me then be the fields, be the streams through the valleys that flow,
My fameless love upon rivers be set, and on forests.
[tr. Way (1912)]

Let my delight be the country, and the running streams amid the dells -- may I love the waters and the woods, though I be unknown to fame.
[tr. Fairclough (Loeb) (1916)]

Then let the country charm me, the rivers that channel its valleys,
Then may I love its forest and stream, and and let fame go hang.
[tr. Day-Lewis (1940)]

Still, let me relish the country, humbly revere Streams that glide through glades, the woods, the rivers.
[tr. Bovie (1956)]

May the countryside and cool streams in valleys please me; may I love rivers and forests -- inglorious though I may be.
[tr. Miles (1980)]

Then will I pray that I may find fulfilment
In the country and the streams that water valleys,
Love rivers and woods, unglamorous.
[tr. Wilkinson (1982)]

Let the country
and the flowing streams in the valleys please me,
let me love the rivers and the woods, unknown.
[tr. Kline (2001)]

May rural land and streams rushing in its valleys please me.
May I, unrecognized, love its woods and waters!
[tr. Lembke (2004)]

Then let me be satisfied with rural beauty, streams bustling through the glens; let me love woods and running water -- though I'll have failed.
[tr. Fallon (2006)]

Let the land be my delight, the streams that irrigate the vales,
the rills and forests let me love unsung.
[tr. Johnson (2009)]

Then may I find delight in the rural fields
And the little brooks that make their way through valleys,
And in obscurity love the woods and rivers.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/62747/feed/ 0 62747 https://wist.info/virgil/62995/ https://wist.info/virgil/62995/#respond Wed, 06 Sep 2023 23:28:31 +0000 Dave https://wist.info/?p=62995 Blessed is he who has succeeded in learning the laws of nature’s working, has cast beneath his feet all fear and fate’s implacable decree, and the howl of insatiable Death.

[Felix, qui potuit rerum cognoscere causas,
atque metus omnis et inexorabile fatum
subiecit pedibus strepitumque Acherontis avari.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 490ff (2.490-492) (29 BC) [tr. Fairclough (Loeb) (1916)]
    (Source)

(Source (Latin)). Alternate translations:

Happie is he that hidden causes knowes,
And bold all shapes of danger dares oppose:
Trampling beneath his feet the cruell Fates,
Whom Death, nor swallowing Acheron amates.
[tr. Ogilby (1649)]

Happy the Man, who, studying Nature's Laws,
Thro' known Effects can trace the secret Cause.
His Mind possessing, in a quiet state, ⁠
Fearless of Fortune, and resign'd to Fate.
[tr. Dryden (1709), l. 698-701]

Happy the Man, whose penetrating mind
Of things the latent causes first could find,
He, who all terrors, ruthless Fate could quell,
And the dire din of all-devouring Hell!
[tr. Nevile (1767), l. 549-552]

How blest the sage! whose soul can pierce each cause
Of changeful Nature, and her wondrous laws:
Who tramples fear beneath his foot, and braves
Fate, and stern death, and hell's resounding waves.
[tr. Sotheby (1800)]

Happy is he who has been able to trace out the causes of things, and who has cast beneath his feet all fears, and inexorable Destiny, and the noise of devouring Acheron!
[tr. Davidson (1854)]

Thrice blest the man whom mighty genius brings
To know the cause and origin of things:
Beneath his feet lie destiny and dread;
He walks the roaring waters of the dead.
[tr. Blackmore (1871)]

Happy the man who has won the knowledge of the moving springs of nature, and so trmapled under food all fears, and the remorseless doom of death, and the road of Acheron, yawning for prey!
[tr. Wilkins (1873)]

Happy, who had the skill to understand
Nature's hid causes, and beneath his feet
All terrors cast, and death's relentless doom,
And the loud roar of greedy Acheron.
[tr. Rhoades (1881)]

Happy the man who knows the secret cause,
How nature works, and reads creation’s laws,
Whose soul to fortune can superior rise,
And death, dark minister of fate, despise.
[tr. King (1882), ll. 498-501]

Happy is he who has been able to trace out the causes of things, and who has trodden under foot all idle fears, and inexorable Destiny, and the roar of devouring Acheron!
[tr. Bryce (1897)]

Happy he who hath availed to know the causes of things, and hath laid all fears and immitigable Fate and the roar of hungry Acheron under his feet.
[tr. Mackail (1899)]

Oh happy, whose heart hath attained Creation's secret to know,
Who hath trampled all haunting fears underfoot, nor dreadeth the blow
Of Fate the relentless, the roar of insatiate Acheron's flow!
[tr. Way (1912)]

Blest was that man whose vision could explore
The world's prime causes, conquering for man
His horde of fears, his certain doom of death
Inexorable, and the menace loud
Of hungry Acheron!
[tr. Williams (1915)]

Lucky is he who can learn the roots of the universe,
Has mastered all his fears and fate's intransigence
And the hungry clamour of hell.
[tr. Day-Lewis (1940)]

Blessed is he who masters nature’s laws,
Tramples on fear and unrelenting fate,
On greedy, roaring Acheron.
[tr. Bovie (1956)]

Happy the man who has been able to learn the causes of things and has trampled beneath his feet all fears, inexorable fate, and the howl of greedy Acheron.
[tr. Miles (1980)]

Blessed is he whose mind had power to probe
The causes of things and trample underfoot
All terrors and inexorable fate
And the clamour of devouring Acheron.
[tr. Wilkinson (1982)]

He who’s been able to learn the causes of things is happy,
and has set all fear, and unrelenting fate, and the noise
of greedy Acheron, under his feet.
[tr. Kline (2001)]

Blessed, he who understands the workings of nature
and tramples all fear and relentless fate and the bone-
shaking clatter of greedy Death beneath his feet.
[tr. Lembke (2004)]

O happy he who can fathom the causes of thing,
who's thrown all fear and dogged Fate
beneath his feet, and the roaring of ravenous Acheron.
[tr. Johnson (2009)]

That man is blessed who has learned the causes of things,
And therefore under his feet subjugates fear
And the decrees of unrelenting fate
And the noise of Acheron's insatiable waters.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/62995/feed/ 0 62995 https://wist.info/virgil/63402/ https://wist.info/virgil/63402/#respond Wed, 27 Sep 2023 22:26:11 +0000 Dave https://wist.info/?p=63402 Others lash the unknown seas with oars,
Rush at the sword, pay court in royal halls.
One destroys a city and its homes
To drink from jewelled cups and sleep on scarlet;
One hoards his wealth and lies on buried gold.
One gapes dumbfounded at the speaker’s stand;
At the theater, still another, open-mouthed,
Reels before crescendos of applause
From the tiers where mob and dignitaries sit.
Others are keen to drench themselves in blood,
Their brothers’ blood, and, exiled, change their homes
And winsome hearths, to range abroad for room
To live in, underneath a foreign sun.

[Sollicitant alii remis freta caeca ruuntque
in ferrum, penetrant aulas et limina regum;
hic petit excidiis urbem miserosque Penatis,
ut gemma bibat et Sarrano dormiat ostro;
condit opes alius defossoque incubat auro;
hic stupet attonitus rostris; hunc plausus hiantem
per cuneos — geminatus enim plebisque patrumque —
corripuit; gaudent perfusi sanguine fratrum,
exsilioque domos et dulcia limina mutant
atque alio patriam quaerunt sub sole iacentem.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 504ff (2.504-513) (29 BC) [tr. Bovie (1956)]
    (Source)

Virgil contrasting violent, ambitious, vain, and rootless life of city folk (evoking the Roman civil wars), in contrast to the bucolic peace and sense of home enjoyed by farmers.

(Source (Latin)). Alternate translations:

Some vex the Sea, and some to war resorts,
Attend on Kings, and waite in Princes Courts.
This would his Countrey, and his God betray
To drink in Jems, and on proud scarlet lye.
This hides his wealth, and broods on hidden gold,
This loves to plead, and that to be extold
Through all the seats of Commons, and the sires.
To bathe in's brothers blood this man desires.
Some banish'd, must their native seats exchange,
And Countries, under other Climates range.
[tr. Ogilby (1649)]

Some to the Seas, and some to Camps resort, ⁠
And some with Impudence invade the Court.
In foreign Countries others seek Renown,
With Wars and Taxes others waste their own.
And Houses burn, and household Gods deface,
To drink in Bowls which glitt'ring Gems enchase:
⁠ To loll on Couches, rich with Cytron Steds,
And lay their guilty Limbs in Tyrian Beds.
This Wretch in Earth intombs his Golden Ore,
Hov'ring and brooding on his bury'd Store.
Some Patriot Fools to pop'lar Praise aspire, ⁠
By Publick Speeches, which worse Fools admire.
While from both Benches, with redoubl'd Sounds,
Th' Applause of Lords and Commoners abounds.
Some through Ambition, or thro' Thirst of Gold;
Have slain their Brothers, or their Country sold: ⁠
And leaving their sweet Homes, in Exile run
To Lands that lye beneath another Sun.
[tr. Dryden (1709), l. 720ff]

Some rush to battle, vex with oars the deep,
Or in the courts of Kings insidious creep;
For cups of gem, and quilts of Tyrian, die,
Others remorseless loose each public tie:
On hoarded treasures these ecstatic gaze,
Those eye the Rostra, stupid with amaze:
This for the theatre's applauding roar
Sighs: with the blood of brothers sprinkled o'er
From their dear homes to exile others run,
And seek new seats beneath a distant sun.
[tr. Nevile (1767), l. 565ff]

Some vex with restless oar wild seas unknown.
Some rush on death, or cringe around the throne;
Stern warriors here beneath their footsteps tread
The realm that rear'd them, and the hearth that fed,
To quaff from gems, and lull to transient rest
The wound that bleeds beneath the Tyrian vest.
These brood with sleepless gaze o'er buried gold,
The rostrum these with raptur'd trance behold,
Or wonder when repeated plaudits raise
'Mid peopled theatres the shout of praise;
These with grim joy, by civil discord led,
And stain'd in battles where a brother bled.
From their sweet household hearth in exile roam,
And seek beneath new suns a foreign home.
[tr. Sotheby (1800)]

Some vex the dangerous seas with oars, some rush into arms, some work their way into courts, and the palaces of kings. One destines a city and wretched families to destruction, that he may drink in gems and sleep on Tyrian purple. Another hoards up wealth, and broods over buried gold. One, astonished at the rostrum, grows giddy; another peals of applause along the rows, (for it is redoubled both by the people and the fathers,) have captivated, and set agape; some rejoice when stained with their brother's blood; and exchange their homes and sweet thresholds for exile, and seek a country lying under another sun.
[tr. Davidson (1854)]

While others vex dark Hellespont with oars,
Leap on the sword, or dash through royal stores,
Storm towns and homesteads, in their vile desire
To quaff from pearl, and sleep on tints of Tyre;
While others hoard and brood on buried dross,
And some are moonstruck at the pleader's gloss;
While this man gapes along the pit, to hear
The mob and senators renew their cheer;
And others, reeking in fraternal gore,
With songs of triumph quit their native shore,
Abjure sweet home for banishment, and run
In quest of country 'neath another sun --
[tr. Blackmore (1871), l. 602ff]

Others are startling the darkness of the deep with oars, rushing on the sword's pint, winning their way into the courts and ante-chambers of kings; another is dooming a city to ruin and its homes to misery, that he may drink from jewelled cups and sleep on Tyrian purple; another hoards his wealth, and broods o'er buried gold; this man is dazzled and amazed by the eloquence of the rostra; that man the applause of commoners and senators, as it rolls redoubled through the benches, transports agape with wonder; they steep their hands in brothers' blood and joy, they change their homes and the thresholds of affection for the land of exile, and seek a fatherland that lies beneath another sun.
[tr. Wilkins (1873)]

Others vex
The darksome gulfs of Ocean with their oars,
Or rush on steel: they press within the courts
And doors of princes; one with havoc falls
Upon a city and its hapless hearths,
From gems to drink, on Tyrian rugs to lie;
This hoards his wealth and broods o'er buried gold;
One at the rostra stares in blank amaze;
One gaping sits transported by the cheers,
The answering cheers of plebs and senate rolled
Along the benches: bathed in brothers' blood
Men revel, and, all delights of hearth and home
For exile changing, a new country seek
Beneath an alien sun.
[tr. Rhoades (1881)]

These dare the ocean, and invite the storm,
This rage, and this the courtier’s wiles deform;
All faith, all right the traitor’s acts defy,
From gems to drink, on Tyrian purple lie;
One broods in misery o’er his hoarded gold.
And one in chains the people’s plaudits hold.
There stains of blood pollute a brother’s hand,
And he in terror flies his father’s land.
[tr. King (1882), l. 514ff]

Some vex the dangerous seas with oars, or rush into arms, or work their way into courts and the palaces of kings: one marks out a city and its wretched homes for destruction, that he may drink from jewelled cups and sleep on Tyrian purple. Another hoards up wealth, and lies sleepless on his buried gold. One, in bewildered amazement, gazes at the Rostra; another, in open-mouthed delight, the plaudits of the commons and the nobles, redoubled along benches, have arrested: some take pleasure in being drenched with a brother’s blood; and exchange their homes and dear thresholds for exile, and seek a country lying under another sun.
[tr. Bryce (1897)]

Others vex blind sea-ways with their oars, or rush upon the sword, pierce the courts and chambers of kings; one aims destruction at the city and her wretched homes, that he may drink from gems and sleep on Tyrian scarlet; another heaps up wealth and broods over buried gold; one hangs rapt in amaze before the Rostra; one the applause of populace and senate re-echoing again over the theatre carries open-mouthed away: joyfully they steep themselves in blood of their brethren, and exchange for exile the dear thresholds of their homes, and seek a country spread under an alien sun.
[tr. Mackail (1899)]

Others may tempt with oars the printless sea, may fling
Their lives to the sword, may press through portals and halls of a king.
This traitor hath ruined his country, hath blasted her homes, thereby
To drink from a jewelled chalice, on Orient purple to lie;
That fool hoards up his wealth, and broods o'er his buried gold;
That simple-one gazes rapt on the rostra: the loud cheers rolled
Down the theatre-seats, as Fathers and people acclaiming stood,
Have entranced yon man; men drench them with joy in their brethren's blood;
Into exile from home and its sweet, sweet threshold some have gone
Seeking a country that lieth beneath an alien sun.
[tr. Way (1912), l. 503ff]

Let strangers to such peace
Trouble with oars the boundless seas or fly
To wars, and plunder palaces of kings;
Make desolate whole cities, casting down
Their harmless gods and altars, that one's wine
May from carved rubies gush, and slumbering head
On Tyrian pillow lie. A man here hoards
His riches, dreaming of his buried gold;
Another on the rostrum's flattered pride
Stares awe-struck. Him th' applause of multitudes.
People and senators, when echoed shouts
Ring through the house approving, quite enslaves.
With civil slaughter and fraternal blood
One day such reek exultant, on the next
Lose evermore the long-loved hearth and home.
[tr. Williams (1915)]

Others brave with oars seas unknown, dash upon the sword, or press their way into courts and the chambers of kings. One wreaks ruin on a city and its wretched homes, and all to drink from a jewelled cup and sleep on Tyrian purple; another hoards wealth and gloats over buried gold; one stares in admiration at the rostra; another, open-mouthed, is carried away by the applause of high and low which rolls again and again along the benches. They steep themselves in their brothers’ blood and glory in it; they barter their sweet homes and hearths for exile and seek a country that lies beneath an alien sun.
[tr. Fairclough (Loeb) (1916)]

Other men dare the sea with their oars blindly, or dash
On the sword, or insinuate themselves into royal courts:
One ruins a whole town and the tenements of the poor
In his lust for jewelled cups, for scarlet linen to sleep on,
One piles up great wealth, gloats over his cache of gold;
One gawps at the public speakers; one is worked up to hysteria
By the plaudits of senate and people resounding across the benches:
These shed their brothers’ blood
Merrily, they barter for exile their homes beloved
And leave for countries lying under an alien sun.
[tr. Day-Lewis (1940)]

Others churn blind straits with their oars, and rush to the sword, force their way across the thresholds and into the courts of kings; [...] They rejoice, soaked in their brothers’ blood, exchange their own sweet thresholds for exile and seek a fatherland under another sun.
[tr. Miles (1980)]

Some vex with oars uncharted waters, some
Rush on cold steel, some seek to worm their way
Into the courts of kings. One is prepared
To plunge a city's homes in misery
All for a jewelled cup and a crimson bedspread;
Another broods on a buried hoard of gold.
This one is awestruck by the platform's thunder;
That one, enraptured, gapes ad the waves of applause
from high and low rolling across the theater.
Men revel steeped in brothers' blood, exchange
The hearth they love for banishment, and seek
A home in lands benath an alien sun.
[tr. Wilkinson (1982)]

Others trouble unknown seas with oars, rush on
their swords, enter the gates and courts of kings.
This man destroys a city and its wretched houses,
to drink from a jewelled cup, and sleep on Tyrian purple:
that one heaps up wealth, and broods about buried gold:
one’s stupefied, astonished by the Rostra: another, gapes,
entranced by repeated applause, from people and princes,
along the benches: men delight in steeping themselves
in their brothers’ blood, changing sweet home and hearth for exile,
and seeking a country that lies under an alien sun.
[tr. Kline (2001)]

Others slap their oars on dark, unknown seas, fall on their swords,
or thrust themselves into royal courts and palaces.
One man aims to destroy a city and its humble homes -- just
to drink from a jeweled goblet and sleep on Tyrian purple;
another stores up treasures and broods on his buried gold.
Wide-eyed, one gawks at the forum's speakers; another,
mouth agape, is swept away when lower class and upper both
applaud a statesman. Dripping with their brothers' gore,
they exult, exchanging familiar homes and hearths for exile,
they seek a fatherland that lies beneath a foreign sun.
[tr. Lembke (2004)]

Others fret with oars uncharted seas, or rush
upon the sword, or infiltrate the courts and vestibules of kings.
One visits devastation on a city and its wretched hearths
that he may slurp from a jewelled cup and snore on Tyrian purple.
Another hoards treasure and broods over buried gold.
One wonders thunderstruck at the podium, one gapes
transported by the applause of senators and commonfolk
resounding through the galleries. Drenched in their brothers' blood
they exult, and trade exile for their homes and sweet porches,
and seek a homeland under an alien sun.
[tr. Johnson (2009)]

There are those who with their oars disturb the waters
Of dangerous unknown seas, and those who rush
Against the sword, and those who insinuate
Their way into the chamber of a king:
There's one who brings down ruin on a city
And all its wretched households, in his desire
To drink from an ornate cup and go to sleep
On Tyrian purple coverlets at night;
There's the man who heaps up gold, and hides it away,
There's he who stares up stupefied at the Rostrum;
There's the open-mouthed, undone astonishment
Of the one who hears the waves and waves of the wild
Applause of the close packed crowd in the theater;
There are those who bathe in their brothers' blood, rejoicing;
And those who give up house and home for exile,
Seeking a land an alien sun shines on.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/63402/feed/ 0 63402 https://wist.info/virgil/63145/ https://wist.info/virgil/63145/#respond Thu, 14 Sep 2023 01:01:24 +0000 Dave https://wist.info/?p=63145 Some new path must be tried if ever I,
With wing uplifted from the level ground.
May on the public voice triumphant rise.

[Tentanda via est, qua me quoque possim
Tollere humo victorque virum volitare per ora.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 3, l. 8ff (3.8-9) (29 BC) [tr. Williams (1915)]
    (Source)

The poet's ambition. Often quoted as Alia tentanda via est ("Another way must be tried"). (Source (Latin)). Alternate translations:

To raise my self a way must now be found,
That through all Nations I may be renown'd.
[tr. Ogilby (1649)]

New ways I must attempt, my groveling Name
To raise aloft, and wing my flight to Fame.
[tr. Dryden (1709), ll. 13-14]

I too from earth to lift myself will try,
And on the wings of Fame adventurous fly
[tr. Nevile (1767), ll. 11-12]

I too will boldly strive my flight to raise,
And, wing'd by victory, catch the gale of praise.
[tr. Sotheby (1800)]

I, too, must attempt a way, whereby I may raise myself from the gorund, and victorious hover through the lips of men.
[tr. Davidson (1854)]

Some way I must outstrive,
To lift me also from the ground, and then
A flight of triumph on the lips of men!
[tr. Blackmore (1871), l. 10ff]

I must essay a course by which I may raise myself, like other poets, from the lowly ground, and ride triumphant on the lips of men.
[tr. Wilkins (1873)]

Needs must a path be tried,
By which I too may lift me from the dust,
And float triumphant through the mouths of men.
[tr. Rhoades (1881), ll. 11-13]

Be mine the glory to ascend to fame
By paths untrodden.
[tr. King (1882)]

I must try a course whereby I also may soar aloft and hover victorious before the eyes of men.
[tr. Bryce (1897)]

A path must be adventured where I too may rise from earth and fly triumphing on the lips of men.
[tr. Mackail (1899)]

A path will I try that shall lift me above
This earth, and from lip to lip of men my triumphant flight
Will I wing.
[tr. Way (1912)]

I must essay a path whereby I, too, may rise from earth and fly victorious on the lips of men.
[tr. Fairclough (Loeb) (1916)]

No, I must venture a theme will exalt me
From earth and give me wings and a triumph on every tongue.
[tr. Day-Lewis (1940)]

I must find a way to soar aloft
And raise my verse above this common soil,
To fly victorious on the lips of men.
[tr. Bovie (1956)]

I must find a way to raise myself from the earth and fly victorious, my name on the lips of men.
[tr. Miles (1980)]

I must find a way
Of my own to soar above the common ground
And "fly victorious on the lips of men."
[tr. Wilkinson (1982)]

I must try a path, by which I too
can rise from the earth and fly, victorious, from men’s lips.
[tr. Kline (2001)]

I must try for a new path on which I may rise from the earth and soar triumphant from the lips of men.
[tr. Lembke (2004)]

I must essay a path by which I too
may rise from earth a triumph fluttering on the lips of men.
[tr. Johnson (2009)]

I too must find
The way to rise in flight above the earth,
Triumphant on the speech of men.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/63145/feed/ 0 63145 https://wist.info/virgil/63636/ https://wist.info/virgil/63636/#respond Thu, 05 Oct 2023 05:21:04 +0000 Dave https://wist.info/?p=63636 Thus every Creature, and of every Kind,
The secret Joys of sweet Coition find:
Not only Man’s Imperial Race; but they
That wing the liquid Air; or swim the Sea,
Or haunt the Desert, rush into the flame:
For Love is Lord of all; and is in all the same.

[Omne adeo genus in terris hominumque ferarumque,
Et genus aequoreum, pecudes, pictaeque volucres,
In furias ignemque ruunt. Amor omnibus idem.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 3, l. 242ff (3.242-244) (29 BC) [tr. Dryden (1709), l. 375ff]
    (Source)

(Source (Latin)). Alternate translations:

All men on earth, and beasts, both wilde and tame,
Sea-monsters, gaudy fowle, rush to this flame:
The same love works in all; with love ingag'd.
[tr. Ogilby (1649)]

Nor they alone: but beasts that haunt the woods,
The painted birds, the people of the floods,
Cattle, and men, to frenzy and to flame
Start wild: Love's empire is in all the same.
[tr. Nevile (1767), l. 289ff]

Thus all that wings the air and cleaves the flood,
Herds that or graze the plain or haunt the wood,
Rush to like flames, when kindred passions move,
And man and brute obey the power of love.
[tr. Sotheby (1800)]

Indeed every kind on earth, both of men and wild beasts, the fish, the cattle, and painted birds, rush into maddening fires; love is in all the same.
[tr. Davidson (1854)]

So then all kinds on earth of men and herds,
The ocean tribes, the beasts, the painted birds,
Rush all alike to frenzy and to flame;
Love rules them all, and love is still the same.
[tr. Blackmore (1871), l. 293ff]

Nay, every race on earth, whether of men or beasts, the watery tribes, the herds, the painted birds, rush headlong into this fiery phrenzy; love sways all alike.
[tr. Wilkins (1873)]

Nay, every race on earth of men, and beasts,
And ocean-folk, and flocks, and painted birds,
Rush to the raging fire: love sways them all.
[tr. Rhoades (1881)]

Thus all alike the slaves of love remain,
That haunt the woodland, or that graze the plain.
[tr. King (1882)]

In truth, every kind on the earth, both of men and wild beasts, the fish, the cattle, and plumaged birds, rush to the frenzy and the fire of love: in all there is the same love.
[tr. Bryce (1897)]

Yes all on earth, the race of man and beast, the tribes of the sea, cattle and coloured birds break into fury and fire; in all love is the same.
[tr. Mackail (1899)]

Yea, all -- all tribes of earth, all men, all cattle-herds,
Wild beasts of the forest, the brood of the sea, plume-painted birds,
Into flames of passion rush' all hearts are in one net taken.
[tr. Way (1912)]

For all terrestrial kinds, or beast or man,
All Ocean's brood and flocks of bright-hued birds
Haste to the same fierce fire. One power of love
Possesses all.
[tr. Williams (1915)]

Every single race on earth, man and beast, the tribes of the sea, cattle and birds brilliant of hue, rush into fires of passion: all feel the same Love.
[tr. Fairclough (Loeb) (1916)]

All manner of life on earth -- men, fauna of land and sea,
Cattle and coloured birds --
Run to this fiery madness: love is alike for all.
[tr. Day-Lewis (1940)]

Thus, every living creature, man and beast,
The ocean’s tribes, the herds, the colorful birds,
Rush toward the furious flames: love levels all.
[tr. Bovie (1956)]

Or, better, make it fire, the tongues of flame
burning like waves in a sunset, while all of life,
birds, fish, beasts of the fields, and men,
maddened, leap like lemmings into the sea,
that searing sea, that terrible tide of lust
to be like -- to become --
each, the fabulolus phoenix,
and rise renewed.
[tr. Slavitt (1971)]

Indeed all species in the world, of men,
Wild beasts and fish, cattle and coloured birds
Rush madly into the furnace: love is common
To all.
[tr. Wilkinson (1982)]

Every species on earth, man and creature, and the species
of the sea, and cattle and bright-feathered birds,
rush about in fire and frenzy: love’s the same for all.
[tr. Kline (2001)]

Every last species on earth, man and beast alike,
the vast schools of the sea, the cattle and bright-colored birds
fall helpless into passion’s fire: love is the same for all.
[tr. Lembke (2004)]

Indeed, all species on the earth, both man and beast,
the kingdom undersea, cattle and painted birds
into this hot lunacy rush: love strikes all the same.
[tr. Johnson (2009)]

All living creatures on earth, no matter whether
It's human beings or other kinds -- fish, cattle,
Beautiful birds -- they all rush into the fire:
Love is the same for all.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/63636/feed/ 0 63636 https://wist.info/virgil/63919/ https://wist.info/virgil/63919/#respond Wed, 18 Oct 2023 23:39:26 +0000 Dave https://wist.info/?p=63919 But time meanwhile is flying, flying beyond recall, while we, charmed with love of our theme, linger around each detail!

[Sed fugit interea, fugit inreparabile tempus,
singula dum capti circumvectamur amore.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 3, l. 284ff (3.284-285) (29 BC) [tr. Fairclough (Loeb) (1916)]
    (Source)

After a lengthy description of the springtime mating habits of wild animals and horses, Virgil basically saying, "But I digress ..." (and, a bit more directly, "And there's fifteen minutes you're never getting back").

Origin of the phrase tempus fugit ("time flies").

(Source (Latin)). Alternate translations:

But time irreparable hastes away.
Whil'st we with love transported waste the day.
[tr. Ogilby (1649)]

But time is lost, which never will renew,⁠
While we too far the pleasing Path pursue;
Surveying Nature, with too nice a view.⁠
[tr. Dryden (1709), l. 448ff]

But, while love's copious themes our course delay,
Time flits, irrevocably flits away.
[tr. Nevile (1767), l. 337]

But time irreparable flies away,
While in the maze of love we fondly stray.
[tr. Sotheby (1800)]

But time flies meanwhile, flies irretrievable, while we, enamoured [of the theme], minutely trace particulars.
[tr. Davidson (1854)]

But time is flying, flying, and for aye,
And we, love's prisoners, on his circuit stray.
[tr. Blackmore (1871)]

But time meanwhile is flying, flying past recall, while, enamoured of our voyage, we are coasting every point.
[tr. Wilkins (1873)]

Fast flies meanwhile the irreparable hour,
As point to point our charmed round we trace.
[tr. Rhoades (1881)]

v

But lo! while we of love seductive sing,
Time onward flies, nor stays his restless wing.
[tr. King (1882), l. 293ff]

But meanwhile Time, Time that cannot be recalled, is fleeting, while enamored of my theme I enter into all details.
[tr. Bryce (1897)]

But time fleets meanwhile, fleets beyond recovery, while in loving enthrallment we pass on and on.
[tr. Mackail (1899)]

But the time meanwhile is fleeting, is fleeting past recall,
While we hover around each flower of the field that holds us in thrall.
[tr. Way (1912)]

But time runs by, irreparable time.
As mastered by my subject's charm, I course
Slowly from point to point.
[tr. Williams (1915)]

But time is on the move still, time that will not return,
While we go cruising around this subject whose lore delights us.
[tr. Day-Lewis (1940)]

But time slides past, slides past beyond recall,
While, spellbound, we drift off among details.
[tr. Bovie (1956)]

But meantime it escapes us, time, never to be recaptured, escapes us while we linger over details, captivated by love. [tr. Miles (1980)]

But time is flying, flying beyond recall.
While captivated I linger lovingly,
Touring from this to that.
[tr. Wilkinson (1982)]

But meanwhile time flies, flies irretrievably,
while, captivated by passion, I describe each detail.
[tr. Kline (2001)]

But meanwhile time flies, it flies beyond recovery
while, captive to each fact, we are carried away by love.
[tr. Lembke (2004)]

Meanwhile, it flies, time flies irretrievably,
while captivated with love we ramble through minutiae.
[tr. Johnson (2009)]

But meanwhile uncoverable time
Is flying, flying past us while we linger,
Enraptured by our theme.
[tr. Ferry (2015)]

]]> https://wist.info/virgil/63919/feed/ 0 63919 https://wist.info/virgil/19801/ https://wist.info/virgil/19801/#respond Mon, 10 Dec 2012 15:10:26 +0000 Dave http://wist.info/?p=19801 I sing of warfare and a man at war.
From the sea-coast of Troy in early days
He came to Italy by destiny,
To our Lavinian western shore,
A fugitive, this captain, buffeted
Cruelly on land as on the sea
By blows from powers of the air — behind them
Baleful Juno in her sleepless rage.
And cruel losses were his lot in war,
Till he could found a city and bring home
His gods to Latium, land of the Latin race,
The Alban lords, and the high walls of Rome.

[Arma virumque canō, Trōiae quī prīmus ab ōrīs
Ītaliam, fātō profugus, Lāvīniaque vēnit
lītora, multum ille et terrīs iactātus et altō
vī superum saevae memorem Iūnōnis ob īram;
multa quoque et bellō passus, dum conderet urbem,
inferretque deōs Latiō, genus unde Latīnum,
Albānīque patrēs, atque altae moenia Rōmae.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 1ff (1.1-7) (29-19 BC) [tr. Fitzgerald (1981)]
    (Source)

(Source (Latin)). Alternate translations:

Arms and the man I sing who first did come,
Driven by fate, from Troy to Latium.
And Tyrrhen shores; Much toff'd by Land and Sea
By wrath of Gods, and lasting enmity
Of cruell Juno, suffering much by Wars
Whiles he a Citie builds, and Gods transfers
To Latium whence, Latine Originalls
The Alban fathers, and Romes lofty walls.
[tr. Ogilby (1649)]

Arms, and the man I sing, who, forc'd by fate,
And haughty Juno's unrelenting hate,
Expell'd and exil'd, left the Trojan shore.
Long labours, both by sea and land, he bore,
And in the doubtful war, before he won
The Latian realm, and built the destin'd town;
His banish'd gods restor'd to rites divine,
And settled sure succession in his line,
From whence the race of Alban fathers come,
And the long glories of majestic Rome.
[tr. Dryden (1697)]

Arms I sing, and the hero, who first, exiled by fate, came from the coast of Troy to Italy, and by the Lavinian shore: much was he tossed both on sea and land, by the power of those above, on account of the unrelenting rage of cruel Juno: much too he suffered in war till he founded a city, and brought his gods into LatiumL from whence the Latin progeny, the Alban fathers, and the walls of lofty Rome.
[tr. Davidson/Buckley (1854)]

Arms and the man I sing, who first,
By Fate of Ilian realm amerced,
To fair Italia onward bore,
And landed on Lavinium’s shore: --
Long tossing earth and ocean o’er,
By violence of heaven, to sate
Fell Juno’s unforgetting hate:
Much laboured too in battle-field,
Striving his city’s walls to build,
   And give his Gods a home:
Thence come the hardy Latin brood,
The ancient sires of Alba’s blood,
   And lofty-rampired Rome.
[tr. Conington (1866)]

I sing of arms, and of the man who first
Came from the coasts of Troy to Italy
And the Lavinian shores, exiled by fate.
Much was he tossed about upon the lands
And on the ocean by supernal powers,
Because of cruel Juno's sleepless wrath.
Many things also suffered he in war,
Until he built a city, and his gods
Brought into Latium, whence the Latin race,
The Alban sires, and walls of lofty Rome.
[tr. Cranch (1872)]

I sing of arms and the man who of old from the coasts of Troy came, an exile of fate, to Italy and the shore of Lavinium; hard driven on land and on the deep by the violence of heaven, for cruel Juno's unforgetful anger, and hard bestead in war also, ere he might found a city and carry his gods into Latium; from whom is the Latin race, the lords of Alba, and the stately city Rome.
[tr. Mackail (1885)]

I sing of arms, I sing of him, who from the Trojan land
Thrust forth by Fate, to Italy and that Lavinian strand
First came: all tost about was he on earth and on the deep
By heavenly might for Juno's wrath, that had no mind to sleep:
And plenteous war he underwent ere he his town might frame
And set his Gods in Latian earth, whence is the Latin name,
And father-folk of Alba-town, and walls of mighty Rome.
[tr. Morris (1900)]

Of arms I sing, and of the man, whom Fate
First drove from Troy to the Lavinian shore.
Full many an evil, through the mindful hate
Of cruel Juno, from the gods he bore,
Much tost on earth and ocean, yea, and more
In war enduring, ere he built a home,
And his loved household-deities brought o'er
To Latium, whence the Latin people come,
Whence rose the Alban sires, and walls of lofty Rome.
[tr. Taylor (1907), st. 1]

Arms and the man I sing, who first made way,
predestined exile, from the Trojan shore
to Italy, the blest Lavinian strand.
Smitten of storms he was on land and sea
by violence of Heaven, to satisfy
stern Juno's sleepless wrath; and much in war
he suffered, seeking at the last to found
the city, and bring o'er his fathers' gods
to safe abode in Latium; whence arose
the Latin race, old Alba's reverend lords,
and from her hills wide-walled, imperial Rome.
[tr. Williams (1910)]

Arms I sing and the man who first from the coasts of Troy, exiled by fate, came to Italy and Lavinian shores; much buffeted on sea and land by violence from above, through cruel Juno's unforgiving wrath, and much enduring in war also, till he should build a city and bring his gods ot Latium; whence came the Latin race, the lords of Alba, and the walls of lofty Rome.
[tr. Fairclough (1916)]

Arms and the man I sing, the first who came,
Compelled by fate, an exile out of Troy,
To Italy and the Lavinian coast,
Much buffeted on land and on the deep
By violence of the gods, through that long rage,
That lasting hate, of Juno’s. And he suffered
Much, also, in war, till he should build his town
And bring his gods to Latium, whence, in time,
The Latin race, the Alban fathers, rose
And the great walls of everlasting Rome.
[tr. Humphries (1951)]

I tell about war and the hero who first from Troy's frontier,
Displaced by destiny, came to the Lavinian shores,
To Italy -- a man much travailed on sea and land
By the powers above, because of the brooding anger of Juno,
Suffering much in war until he could found a city
And march his gods into Latium, whence rose the Latin race,
The royal line of Alba and the high walls of Rome.
[tr. Day Lewis (1952)]

I sing of arms and of a man: his fate
had made him fugitive; he was the first
to journey from the coasts of Troy as far
as Italy and the Lavinian shores.
Across the lands and waters he was battered
beneath the violence of High Ones, for
the savage Juno's unforgetting anger;
and many sufferings were his in war
until he brought a city into being
and carried in his gods to Latium;
from this have come the Latin race, the lords
of Alba, and the ramparts of high Rome.
[tr. Mandelbaum (1971)]

I sing of arms and of the man, fated to be an exile, who long since left the land of Troy and came to Italy to the shores of Lavinium; and a great pounding he took by land and sea at the hands of the heavenly gods because of the fierce and unforgetting anger of Juno. Great too were his suffering in war before he could found his city and carry his gods into Latium. this was the beginning of the Latin race, the Alban fathers and the high walls of Rome.
[tr. West (1990)]

I sing of arms and the man, he who, exiled by fate,
first came from the coast of Troy to Italy, and to
Lavinian shores – hurled about endlessly by land and sea,
by the will of the gods, by cruel Juno’s remorseless anger,
long suffering also in war, until he founded a city
and brought his gods to Latium: from that the Latin people
came, the lords of Alba Longa, the walls of noble Rome.
[tr. Kline (2002)]

Arms I sing -- and a man,
The first to come from the shores
Of Troy, exiled by Fate, to Italy
And the Lavinian coast; a man battered
On land and sea by the powers above
In the face of Juno's relentless wrath;
A man who also suffered greatly in war
Until he could found his city and bring his gods
Into Latium, from which arose
The Latin people, our Alban forefathers,
And the high walls of everlasting Rome.
[tr. Lombardo (2005)]

Wars and a man I sing -- an exile driven on by Fate,
he was the first to flee the coast of Troy,
destined to reach Lavinian shores and Italian soil,
yet many blows he took on land and sea from the gods above --
thanks to cruel Juno’s relentless rage -- and many losses
he bore in battle too, before he could found a city,
bring his gods to Latium, source of the Latin race,
the Alban lords and the high walls of Rome.
[tr. Fagles (2006)]

My song is of war and a man: a refugee by fate,
the first from Troy to Italy's Lavinian shores,
battered much on land and sea by blows from gods
obliging brutal Juno's unforgetting rage;
he suffered much in war as well, all to plant
his town and gods in Latium. From here would rise
the Latin race, the Alban lords, and Rome's high walls.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/19801/feed/ 0 19801 https://wist.info/virgil/50376/ https://wist.info/virgil/50376/#respond Wed, 15 Dec 2021 19:05:31 +0000 Dave https://wist.info/?p=50376 Remember for me, Muse. Tell me the reasons. What pain,
what insult to her power, moved the queen of gods
to drive a man famous for piety through misery
on misery? Can such anger grip gods’ minds?

[Mūsa, mihī causās memorā, quō nūmine laesō,
quidve dolēns, rēgīna deum tot volvere cāsūs
īnsīgnem pietāte virum, tot adīre labōrēs
impulerit. Tantaene animīs caelestibus īrae?]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 8ff (1.8-11) (29-19 BC) [tr. Bartsch (2021)]
    (Source)

(Source (Latin)). Alternate translations:

Say Muse the cause, what God prophan'd, or why
Heaven's Queen incens'd, one fam'd for piety
Did to such royles, dangers so great compell?
What I can in heavenly minds such passions dwell?
[tr. Ogilby (1649)]

O Muse! the causes and the crimes relate;
What goddess was provok'd, and whence her hate;
For what offense the Queen of Heav'n began
To persecute so brave, so just a man;
Involv'd his anxious life in endless cares,
Expos'd to wants, and hurried into wars!
Can heav'nly minds such high resentment show,
Or exercise their spite in human woe?
[tr. Dryden (1697)]

Declare to me, O Muse! the causes, in what the deity being offended, by what the queen of heaven was provoked to drive a man of distinguished piety to struggle with so many calamities, to encounter so many hardships. Is there such resentment in heavenly minds?
[tr. Davidson/Buckley (1854)]

Say, Muse, for godhead how disdained,
Or wherefore wroth, Heaven’s queen constrained
That soul of piety so long
To turn the wheel, to cope with wrong.
Can heavenly natures nourish hate
So fierce, so blindly passionate?
[tr. Conington (1866)]

O Muse, the causes tell, for what affront,
And why incensed, the queen of gods compelled
A hero for his piety renowned
To undergo such sufferings and such toils.
Is there such anger in celestial minds?
[tr. Cranch (1872)]

Muse, tell me why, for what attaint of her deity, or in what vexation, did the Queen of heaven drive one so excellent in goodness to circle through so many afflictions, to face so many toils? Is anger so fierce in celestial spirits?
[tr. Mackail (1885)]

Say, Muse, what wound of godhead was whereby all this must come,
How grieving, she, the Queen of Gods, a man so pious drave
To win such toil, to welter on through such a troublous wave:
-- Can anger in immortal minds abide so fierce and fell?
[tr. Morris (1900)]

O Muse, assist me and inspire my song,
The various causes and the crimes relate,
For what affronted majesty, what wrong
To injured Godhead, what offence so great
Heaven's Queen resenting, with remorseless hate,
Could one renowned for piety compel
To brave such troubles, and endure the weight
Of toils so many and so huge. O tell
How can in heavenly minds such fierce resentment dwell?
[tr. Taylor (1907), st. 2]

O Muse, the causes tell! What sacrilege,
or vengeful sorrow, moved the heavenly Queen
to thrust on dangers dark and endless toil
a man whose largest honor in men's eyes
was serving Heaven? Can gods such anger feel?
[tr. Williams (1910)]

Tell me, O Muse, the cause; wherein thwarted in will or wherefore angered, did the Queen of heaven drive a man, of goodness so wondrous, to traverse so many perils, to face so many toils. Can resentment so fierce dwell in heavenly breasts?
[tr. Fairclough (1916)]

Help me, O Muse, recall the reasons: why,
Why did the queen of heaven drive a man
So known for goodness, for devotion, through
So many toils and perils? Was there slight,
Affront, or outrage? Is vindictiveness
An attribute of the celestial mind?
[tr. Humphries (1951)]

Where lay the cause of it all? How was her godhead injured?
What grievance made the queen of heaven so harry a man
Renowned for piety, through such toils, such a cycle of calamity?
Can a divine being be so persevering in anger?
[tr. Day Lewis (1952)]

Tell me the reason, Muse: what was the wound
to her divinity, so hurting her
that she, the queen of gods, compelled a man
remarkable for his goodness to endure
so many crises, meet so many trials?
Can such resentment hold the minds of gods?
[tr. Mandelbaum (1971)]

Tell me the causes now, O Muse, how galled
In her divine pride, and how sore at heart
From her old wound, the queen of gods compelled him --
A man apart, devoted to his mission --
To undergo so many perilous days
And enter on so many trials. Can anger
Black as this prey on the minds of heaven?
[tr. Fitzgerald (1981)]

Tell me, Muse, the causes of her anger. How did he violate the will of the Queen of the Gods? What was his offense? Why did she drive a man famous for his piety to such endless hardship and such suffering? Can there be so much anger in the hearts of the heavenly gods?
[tr. West (1990)]

Muse, tell me the cause: how was she offended in her divinity,
how was she grieved, the Queen of Heaven, to drive a man,
noted for virtue, to endure such dangers, to face so many
trials? Can there be such anger in the minds of the gods?
[tr. Kline (2002)]

Muse, tell me why the Queen of Heaven
Was so aggrieved, her godhead so offended,
That she forced a man of faultless devotion
To endure so much hardship. Can there be
Anger so great the hearts of gods on high?
[tr. Lombardo (2005)]

     Tell me,
Muse, how it all began. Why was Juno outraged?
What could wound the Queen of the Gods with all her power?
Why did she force a man, so famous for his devotion,
to brave such rounds of hardship, bear such trials?
Can such rage inflame the immortals' hearts?
[tr. Fagles (2006)]

]]> https://wist.info/virgil/50376/feed/ 0 50376 https://wist.info/virgil/60247/ https://wist.info/virgil/60247/#respond Wed, 12 Apr 2023 19:41:57 +0000 Dave https://wist.info/?p=60247 As, when in tumults rise th’ ignoble crowd,
Mad are their motions, and their tongues are loud;
And stones and brands in rattling volleys fly,
And all the rustic arms that fury can supply.

[Ac veluti magno in populo cum saepe coorta est
seditio, saevitque animis ignobile volgus,
iamque faces et saxa volant — furor arma ministrat ….]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 148ff (1.148-150) (29-19 BC) [tr. Dryden (1697)]
    (Source)

(Source (Latin)). Alternate translations:

As oft when a great people mutinie
Ignoble vulgar rage; stones, firebrands flye,
Furie finds arms.
[tr. Ogilby (1649)]

And as when a sedition has perchance arisen among a mighty multitude, and the minds of the ignoble vulgar rage; now firebrands, now stones fly; fury supplies them with arms.
[tr. Davidson/Buckley (1854)]

As when sedition oft has stirred
In some great town the vulgar herd,
And brands and stones already fly --
For rage has weapons always nigh ....
[tr. Conington (1866)]

As when
Sedition in a multitude has risen,
And the base mob is raging with fierce minds,
And stones and firebrands fly, and fury lends
Arms to the populace ...
[tr. Cranch (1872), l. 187ff]

Even as when oft in a throng of people strife hath risen, and the base multitude rage in their minds, and now brands and stones are flying; madness lends arms.
[tr. Mackail (1885)]

And, like as mid a people great full often will arise
Huge riot, and all the low-born herd to utter anger flies,
And sticks and stones are in the air, and fury arms doth find ....
[tr. Morris (1900)]

As when in mighty multitudes bursts out
Sedition, and the wrathful rabble rave;
Rage finds them arms; stones, firebrands fly about ....
[tr. Taylor (1907), st. 21, l. 181ff]

As when, with not unwonted tumult, roars
in some vast city a rebellious mob,
and base-born passions in its bosom burn,
till rocks and blazing torches fill the air
(rage never lacks for arms) ....
[tr. Williams (1910)]

And as, when oft-times in a great nation tumult has risen, the base rabble rage angrily, and now brands and stones fly, madness lending arms ....
[tr. Fairclough (1916)]

Sometimes, in a great nation, there are riots
With the rabble out of hand, and firebrands fly
And cobblestones; whatever they lay their hands on
Is a weapon for their fury.
[tr. Humphries (1951)]

Just as so often it happens, when a crowd collects, and violence
Brews up, and the mass mind boils nastily over, and the next thing
Firebrands and brickbats are flying (hysteria soon finds a missile) ....
[tr. Day-Lewis (1952)]

And just as, often, when a crowd or people
is rocked by a rebellion, and the rabble
rage in their minds, and firebrands and stones
fly fast -- for fury finds its weapons ....
[tr. Mandelbaum (1971), l. 209ff]

When rioting breaks out in a great city,
And the rampaging rabble goes so far
That stones fly, and incendiary brands --
For anger can supply that kind of weapon ....
[tr. Fitzgerald (1981)]

As when disorder arises among the people of a great city and the common mob riuns riot, wild passion finds weapons for men's hands and torches and rocks start flying ....
[tr. West (1990)]

As often, when rebellion breaks out in a great nation,
and the common rabble rage with passion, and soon stones
and fiery torches fly (frenzy supplying weapons) ....
[tr. Kline (2002)]

Riots will often break out in the crowded assembly
When the rabble are roused. Torches and stones
Are soon flying -- Fury always finds weapons.
[tr. Lombardo (2005)]

Just as, all too often,
some huge crowd is seized by a vast uprising,
the rabble runs amok, all slaves to passion,
rocks, firebrands flying. Rage finds them arms.
[tr. Fagles (2006)]

Just as riots often fester in great crowds when the common mob goes mad; rocks and firebrands fly, the weapons rage supplies.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/60247/feed/ 0 60247 https://wist.info/virgil/50469/ https://wist.info/virgil/50469/#respond Wed, 22 Dec 2021 22:11:44 +0000 Dave https://wist.info/?p=50469 Comrades, we’re well acquainted with evils, then and now.
Worse than this you have suffered. God will end all this too.

[O socii — neque enim ignari sumus ante malorum —
O passi graviora, dabit deus his quoque finem.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 198ff (1.198-199) [Aeneas] (29-19 BC) [tr. Day Lewis (1952)]
    (Source)

(Source (Latin)). Alternate translations:

Deare friends (for we have many sorrows past)
You worse have felt, God these will end at last.
[tr. Ogilby (1649)]

Endure, and conquer! Jove will soon dispose
To future good our past and present woes.
[tr. Dryden (1697)]

O companions, who have sustained severer ills than these, (for we are not strangers to former days of adversity,) to these, too, God will grant a termination.
[tr. Davidson/Buckley (1854)]

Comrades and friends! for ours is strength
⁠Has brooked the test of woes;
O worse-scarred hearts! these wounds at length
⁠The Gods will heal, like those.
[tr. Conington (1866)]

O friends, who greater sufferings still have borne,
(for not unknown to us are former griefs,)
And end also to these the deity
Will give.
[tr. Cranch (1872), l. 251ff]

O comrades, for not now nor aforetime are we ignorant of ill, O tried by heavier fortunes, unto this last likewise will God appoint an end.
[tr. Mackail (1885)]

O fellows, we are used ere now by evil ways to wend;
O ye who erst bore heavier loads, this too the Gods shall end.
[tr. Morris (1900)]

Comrades! of ills not ignorant; far more
Than these ye suffered, and to these as well
Will Jove give ending, as he gave before.
[tr. Taylor (1907), st. 27 / l. 235ff]

Companions mine, we have not failed to feel
calamity till now. O, ye have borne
far heavier sorrow: Jove will make an end
also of this.
[tr. Williams (1910)]

O comrades -- for ere this we have not been ignorant of evils -- O ye who have borne a heavier lot, to this, too, God will grant an end!
[tr. Fairclough (1916)]

O comrades, we have been through evil
Together before this; we have been through worse
[...] This, too, the god will end.
[tr. Humphries (1951)]

O comrades -- surely we're not ignorant
of earlier disasters, we who have suffered
things heaver than this -- our god will give
an end to this as well.
[tr. Mandelbaum (1971), l. 276ff]

Friends and companions,
Have we not known hard hours before this?
My men, who have endured still greater dangers,
God will grant us an end to these as well.
[tr. Fitzgerald (1981), l. 270ff]

My friends, this is not the first trouble we have known. We have suffered worse before, and this too will pass. God will see to it.
[tr. West (1990)]

O friends (well, we were not unknown to trouble before)
O you who’ve endured worse, the god will grant an end to this too.
[tr. Kline (2002)]

Trojans! This is not our first taste of trouble.
You have suffered worse than this, my friends,
And God will grant an end to this also.
[tr. Lombardo (2005), l. 234ff]

My comrades, hardly strangers to pain before now,
we all have weathered worse. Some god will grant us
an end to this as well.
[tr. Fagles (2006)]

My friends: we're no strangers to misfortune. You've suffered worse; some god will end this too.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/50469/feed/ 0 50469 https://wist.info/virgil/50565/ https://wist.info/virgil/50565/#respond Thu, 30 Dec 2021 00:54:44 +0000 Dave https://wist.info/?p=50565 Lift up your hearts!
No more complaint and fear! It well may be
some happier hour will find this memory fair.

[Revocate animos, maestumque timorem
mittite: forsan et haec olim meminisse iuvabit.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 202ff (1.202-203) (29-19 BC) [tr. Williams (1910)]
    (Source)

(Source (Latin)). Alternate translations:

Courage recall, banish sad feare; delight
It may hereafter these things to recite,
[tr. Ogilby (1649)]

Resume your courage and dismiss your care.
An hour will come, with pleasure to relate
Your sorrows past, as benefits of Fate.
[tr. Dryden (1697)]

Resume then your courage, and dismiss your desponding fears; perhaps hereafter it may delight you to remember these sufferings.
[tr. Davidson/Buckley (1854)]

Come, cheer your souls, your fears forget;
This suffering will yield us yet
⁠A pleasant tale to tell.
[tr. Conington (1866)]

Recall your courage ; banish gloomy fears.
Some day perhaps the memory even of these
Shall yield delight.
[tr. Cranch (1872)]

Recall your courage, put dull fear away. This too sometime we shall haply remember with delight.
[tr. Mackail (1885)]

Come, call aback your ancient hearts and put your fears away!
This too shall be for joy to you remembered on a day.
[tr. Morris (1900)]

Fear not; take heart; hereafter, it may be
These too will yield a pleasant tale to tell.
[tr. Taylor (1907)]

Recall your courage and put away sad fear. Perchance even this distress it will some day be a joy to recall.
[tr. Fairclough (1916)]

Call the nerve back; dismiss the fear, the sadness.
Some day, perhaps, remembering even this
Will be a pleasure.
[tr. Humphries (1951)]

Take heart again, oh, put your dismal fears away!
One day -- who knows? -- even these will be grand things to look back on.
[tr. Day Lewis (1952)]

Call back
your courage, send away your grieving fear.
Perhaps one day you will remember even
these our adversities with pleasure.
[tr. Mandelbaum (1971), l. 281ff]

Now call back
Your courage, and have done with fear and sorrow.
Some day, perhaps, remembering even this
Will be a pleasure.
[tr. Fitzgerald (1981), l. 275ff]

So summon up your courage once again. This is no time for gloom or fear. The day will come, perhaps, when it will give you pleasure to remember even this.
[tr. West (1990)]

Remember your courage and chase away gloomy fears:
perhaps one day you’ll even delight in remembering this.
[tr. Kline (2002)]

Recall your courage
And put aside your fear and grief. Someday, perhaps,
It will help to remember these troubles as well.
[tr. Lombardo (2005), l. 238ff]

Call up your courage again. Dismiss your grief and fear.
A joy it will be one day, perhaps, to remember even this.
[tr. Fagles (2006)]

Perhaps one day it will be a joy to remember also these things.
[tr. @sentantiq (2011)]

Summon your spirits back, and abandon your sad fear:
perhaps one day even these things will be a pleasing memory.
[tr. @sentantiq/Robinson (2015)]

Perhaps one day it will be a joy to remember even these things
[tr. @sentantiq (2016)]

One day we’re going to look back on even this and laugh (maybe).
[tr. Tortorelli (2017)]

Perhaps someday it will bring pleasure to recall these things.
[tr. @sentantiq (2020)]

Be brave, let go your fear and despair.
Perhaps someday even memory of this will bring you pleasure.
[tr. Bartsch (2021)]

Commentary on this passage: A Hope for Better Days to Come – SENTENTIAE ANTIQUAE. ]]> https://wist.info/virgil/50565/feed/ 0 50565 https://wist.info/virgil/50686/ https://wist.info/virgil/50686/#respond Wed, 05 Jan 2022 21:13:28 +0000 Dave https://wist.info/?p=50686 Your task is to endure and save yourselves for better days.

[Durate, et vosmet rebus servate secundis.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 207 (1.207) [Aeneas] (29-19 BC) [tr. West (1990)]
    (Source)

(Source (Latin)). Alternate translations:

Live, and preserve yourselves for better chance.
[tr. Ogilby (1649)]

Endure the hardships of your present state;
Live, and reserve yourselves for better fate.
[tr. Dryden (1697)]

Bear up, and live for happier days.
[tr. Conington (1866)]

Be firm,
And keep your hearts in hope of brighter days.
[tr. Cranch (1872), l. 263ff]

Keep heart, and endure till prosperous fortune come.
[tr. Mackail (1885)]

Abide, endure, and keep yourselves for coming days of joy.
[tr. Morris (1900)]

Bear up; reserve you for a happier day.
[tr. Taylor (1907), l. 238]

Have patience all!
And bide expectantly that golden day.
[tr. Williams (1910)]

Endure, and keep yourselves for days of happiness.
[tr. Fairclough (1916)]

Endure, and keep yourself for better days.
[tr. Humphries (1951)]

Hold on, and find salvation in the hope of better things!
[tr. Day Lewis (1952)]

Hold out, and save yourselves for kinder days.
[tr. Mandelbaum (1971)]

Be patient:
Save yourselves for more auspicious days.
[tr. Fitzgerald (1981), ll. 282-83]

Endure,
and preserve yourselves for happier days.
[tr. Kline (2002)]

Endure, and save yourselves for happier times.
[tr. Lombardo (2005)]

Bear up.
Save your strength for better times to come.
[tr. Fagles (2006)]

Hold on.
Save your strength for better days to come.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/50686/feed/ 0 50686 https://wist.info/virgil/50793/ https://wist.info/virgil/50793/#respond Wed, 12 Jan 2022 18:02:50 +0000 Dave https://wist.info/?p=50793 Even furious Juno, now plaguing the land and sea and sky
with terror: she will mend her ways and hold dear with me
these Romans, lords of the earth, the race arrayed in togas.
This is my pleasure, my decree.

[Quin aspera Iuno,
quae mare nunc terrasque metu caelumque fatigat,
consilia in melius referet, mecumque fovebit
Romanos rerum dominos gentemque togatam:
sic placitum.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 279ff (1.279-283) [Jupiter] (29-19 BC) [tr. Fagles (2006), l. 335ff]
    (Source)

Juno favored Carthage, thus her plotting against Aeneas. Jupiter, early on in the story, decrees to Venus (Aeneas' mother) that Juno will come around and love those wacky toga-wearers. (Source (Latin)). Alternate translations:

Sterne June, here
Who now earth, Seas, and skies, wearies with fear,
Shall better counsels take, with us imbrace
The Romans Lords of all, and the gownd race.
[tr. Ogilby (1649)]

Ev'n haughty Juno, who, with endless broils,
Earth, seas, and heav'n, and Jove himself turmoils;
At length aton'd, her friendly pow'r shall join,
To cherish and advance the Trojan line.
The subject world shall Rome's dominion own,
And, prostrate, shall adore the nation of the gown.
[tr. Dryden (1697)]

And even sullen Juno, who now, through jealous fear, creates endless disturbance to sea, and earth, and heaven, shall change her counsels for the better, and join with me in befriending the Romans, lords of the world, and the nation of the gown. Such is my pleasure.
[tr. Davidson/Buckley (1854)]

Nay Juno's self, whose wild alarms
Set ocean, earth, and heaven in arms,
Shall change for smiles her moody frown,
And vie with me in zeal to crown
Rome's sons, the nation of the gown.
[tr. Conington (1866)]

Nay, harsh Juno, who disturbs
With fear the sea and land and shy, will change
Her counsels for the better, and with me
Cherish the Romans, masters of affairs.
The toga'd nation. Such is my decree.
[tr. Cranch (1872)]

Nay, harsh Juno, who in her fear now troubles earth and sea and sky, shall change to better counsels, and with me shall cherish the lords of the world, the gowned race of Rome. Thus is it willed.
[tr. Mackail (1885)]

Yea, Juno, hard of heart,
Who wearieth now with fear of her the heavens and earth and sea,
Shall gather better counsel yet, and cherish them with me;
The Roman folk, the togaed men, lords of all worldly ways.
Such is the doom.
[tr. Morris (1900)]

Nay, Juno, too, who now, in mood malign,
Earth, sea and sky is harrying, shall incline
To better counsels, and unite with me
To cherish and uphold the imperial line,
The Romans, rulers of the land and sea,
Lords of the flowing gown. So standeth my decree.
[tr. Taylor (1907), st. 37, l. 328ff]

Yea, even my Queen,
Juno, who now chastiseth land and sea
with her dread frown, will find a wiser way,
and at my sovereign side protect and bless
the Romans, masters of the whole round world,
who, clad in peaceful toga, judge mankind.
Such my decree!
[tr. Williams (1910)]

Nay, harsh Juno, who now in her fear troubles sea and earth and sky, shall change to better counsels and with me cherish the Romans, lords of the world, and the nation of the gown. Thus is it decreed.
[tr. Fairclough (1916)]

Even bitter Juno
Whose fear now harries earth and sea and heaven
Will change to better counsels, and will cherish
The race that wears the toga, Roman masters
Of all the world. It is decreed.
[tr. Humphries (1951)]

Even the spiteful Juno,
Who in her fear now troubles the earth, the sea and the sky,
Shall think better of this and join me in fostering
The cause of the Romans, the lords of creation, the togaed people.
Thus it is written.
[tr. Day Lewis (1952)]

Then even bitter Juno shall be changed;
for she, who now harasses lands and heavens
with terror, then shall hold the Romans dear
together with me, cherishing the masters
of all things, and the race that wears the toga.
This is what I decree.
[tr. Mandelbaum (1971), l. 391ff]

Juno, indeed, whose bitterness now fills
With fear and torment sea and earth and sky,
Will mend her ways, and favor them as I do,
Lords of the world, the toga-bearing Romans.
Such is our pleasure.
[tr. Fitzgerald (1981), l. 376ff]

Even angry Juno, who is now wearying sea and land and sky with her terrors, will come to better counsel and join with me in cherishing the people of Rome, the rulers of the world, the race that wears the toga. So it has been decreed.
[tr. West (1990)]

Why, harsh Juno
who now torments land, and sea and sky with fear,
will respond to better judgement, and favour the Romans,
masters of the world, and people of the toga, with me.
So it is decreed.
[tr. Kline (2002)]

Even Juno, who in her site and fear
Now vexes earth, sea, and sky, shall adopt
A better view, wand with me cherish the Romans,
Lords of the world, the people of the toga.
That is my pleasure.
[tr. Lombardo (2005)]

Even cruel Juno, terror of the land and sea and sky, will change her plans and (like me) favor Romans: people of the toga, rulers of the world. So I've decreed.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/50793/feed/ 0 50793 https://wist.info/virgil/50923/ https://wist.info/virgil/50923/#respond Wed, 19 Jan 2022 18:00:26 +0000 Dave https://wist.info/?p=50923 At that,
as she turned away her neck shone with a rosy glow,
her mane of hair gave off an ambrosial fragrance,
her skirt flowed loose, rippling down to her feet
and her stride alone revealed her as a goddess.

[Dixit et avertens rosea cervice refulsit,
Ambrosiaeque comae divinum vertice odorem
Spiravere; pedes vestis defluxit ad imos,
Et vera incessu patuit dea.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 402ff (1.402-405) (29-19 BC) [tr. Fagles (2006), l. 487ff]
    (Source)

Describing Venus. (Source (Latin)). Alternate translations:

Therefore goe on (she said) as leads the way,
And turning did her rosie neck display,
When her Ambrosian haire a heavenly sweet
Breaths from her head, robes flow beneath her feet,
Her Gate a Godesse shewes.
[tr. Ogilby (1649)]

Thus having said, she turn'd, and made appear
Her neck refulgent, and dishevel'd hair,
Which, flowing from her shoulders, reach'd the ground.
And widely spread ambrosial scents around:
In length of train descends her sweeping gown;
And, by her graceful walk, the Queen of Love is known.
[tr. Dryden (1697)]

She said, and turning away, shone radiant with her rosy neck, and from her head ambrosial locks breathed divine fragrance: her robe hung flowing to the ground, and by her gait the goddess stood confessed.
[tr. Davidson/Buckley (1854)]

She turned, and flashed upon their view
Her stately neck's purpureal hue;
Ambrosial tresses round her head
A more than earthly fragrance shed:
Her falling robe her footprints swept,
And showed the goddess as she stept.
[tr. Conington (1866)]

She said; and turning, gleamed with rosy neck,
And from her head divinest odors breathed
In her ambrosial hair. Around her feet
Floated her flowing robe; and in her gait
All the true goddess was revealed.
[tr. Cranch (1872), l. 524ff]

Speaking she turned away, and her neck shone roseate, her immortal tresses breathed the fragrance of deity; her raiment fell flowing down to her feet, and the godhead was manifest in her tread.
[tr. Mackail (1885)]

She spake, she turned, from rosy neck the light of heaven she cast,
And from her hair ambrosial the scent of Gods went past
Upon the wind, and o'er her feet her skirts fell shimmering down,
And very God she went her ways.
[tr. Morris (1900), l. 402ff]

So saying, she turned, and all refulgent showed
Her roseate neck, and heavenly fragrance sweet
Was breathed from her ambrosial hair. Down flowed
Her loosened raiment, streaming to her feet,
And by her walk the Goddess shone complete.
[tr. Taylor (1907), st. 53; l. 478ff]

She ceased and turned away. A roseate beam
from her bright shoulder glowed; th' ambrosial hair
breathed more than mortal sweetness, while her robes
fell rippling to her feet. Each step revealed
the veritable goddess.
[tr. Williams (1910)]

She spoke, and as she turned away, her roseate neck flashed bright. From her head her ambrosial tresses breathed celestial fragrance; down to her feet fell her raiment, and in her step she was revealed a very goddess.
[tr. Fairclough (1916)]

And as she turned, her shoulders
Shone with a radiant light; her hair shed fragrance,
Her robes slipped to her feet, and the true goddess
Walked in divinity.
[tr. Humphries (1951)]

She spoke. She turned away; and as she turned, her neck
Glowed to a rose-flush, her crown of ambrosial hair breathed out
A heavenly fragrance, her robe flowed down, down to her feet,
And in gait she was all a goddess.
[tr. Day Lewis (1952)]

Those were the words of Venus. When she turned,
her neck was glittering with a rose brightness;
her hair anointed with ambrosia,
her head gave all a fragrance of the gods;
her gown was long and to the ground; even
her walk was sign enough she was a goddess.
[tr. Mandelbaum (1971), l. 572ff]

On this she turned away. Rose-pink and fair
Her nape shone, her ambrosial hair exhaled
Divine perfume, her gown rippled full length,
And by her stride she showed herself a goddess.
[tr. Fitzgerald (1981), l. 552ff]

When she was finished speaking and was turning way, her neck shone with a rosy light and her hair breathed the divine odor of ambrosia. Her dress flowed free to her feet and as she walked he knew she was truly a goddess.
[tr. West (1990)]

She spoke, and turning away she reflected the light
from her rose-tinted neck, and breathed a divine perfume
from her ambrosial hair: her robes trailed down to her feet,
and, in her step, showed her a true goddess.
[tr. Kline (2002)]

She spoke, and as she turned, her neck
Shone with roselight. An immortal fragrance
From her ambrosial locks perfumed the air,
Her robes flowed down to cover her feet,
And every step revealed her divinity.
[tr. Lombardo (2005)]

As she turned away, her neck gleamed rosily, her ambrosial hair gave off a divine scent and her robes grew longer, flowing to her feet. Her gait too revealed the goddess.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/50923/feed/ 0 50923 https://wist.info/virgil/51082/ https://wist.info/virgil/51082/#respond Wed, 26 Jan 2022 16:48:03 +0000 Dave https://wist.info/?p=51082 Even here
Worth wins her due, and there are tears to flow,
And human hearts to feel for human woe.

[Sunt hic etiam sua praemia laudi,
Sunt lacrimae rerum et mentem mortalia tangunt.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 461ff (1.461-462) (29-19 BC) [tr. Taylor (1907), st. 61, l. 543ff]
    (Source)

Aeneas, on seeing murals of the Trojan Wars in Carthage. (Source (Latin)). Alternate translations:

Lo! Priam here, reward here vertue finds;
Troy teares, and humane sufferings pittying minds.
[tr. Ogilby (1649)]

Ev'n the mute walls relate the warrior's fame,
And Trojan griefs the Tyrians' pity claim.
[tr. Dryden (1697)]

Even here praiseworthy deeds meet with due reward: here are tears for misfortunes, and the breasts are touched with human woes.
[tr. Davidson/Buckley (1854)]

Aye, praise waits on worth
E'en in this corner of the earth;
E'en here the tear of pity springs,
And hearts are touched by human things.
[tr. Conington (1866)]

Worthy deeds e'en here are praised.
And mortal sufferings move their thoughts and tears.
[tr. Cranch (1872), l. 601ff]

Here too is the meed of honour, here mortal estate touches the soul to tears.
[tr. Mackail (1885)]

And even here belike deed hath its own reward.
Lo here are tears for piteous things that touch men's hearts anigh.
[tr. Morris (1900)]

Virtue's wage is given --
O even here! Here also there be tears
for what men bear, and mortal creatures feel
each other's sorrow.
[tr. Williams (1910)]

Here, too, virtue has its due rewards; here, too, there are tears for misfortune and mortal sorrows touch the heart.
[tr. Fairclough (1916)]

Look! even here there are rewards for praise,
There are tears for things, and what men suffer touches
The human heart.
[tr. Humphries (1951)]

Here too we find virtue somehow rewarded.
Tears in the nature of things, hearts touched by human transience.
[tr. Day Lewis (1952)]

Here, too, the honorable finds its due
and there are tears for passing things; here, too,
things mortal touch the mind.
[tr. Mandelbaum (1971), l. 654ff]

Even so far away
Great valor has due honor; they weep here
For how the world goes, and our life that passes
Touches their hearts.
[tr. Fitzgerald (1981), l. 627ff]

Here too there is just reward for merit, there are tears for suffering and men's hearts are touched by what man has to bear.
[tr. West (1990)]

Here too virtue has its rewards, here too
there are tears for events, and mortal things touch the heart.
[tr. Kline (2002)]

Here, too, honor matters;
Here are the tears of the ages, and minds touched
By human suffering.
[tr. Lombardo (2005)]

Even here, merit will have its true reward ...
even here, the world is a world of tears
and the burdens of mortality touch the heart.
[tr. Fagles (2006)]

Here too, glory has its rewards; the world weeps, and mortal matters move the heart.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/51082/feed/ 0 51082 https://wist.info/virgil/51244/ https://wist.info/virgil/51244/#respond Wed, 02 Feb 2022 20:58:49 +0000 Dave https://wist.info/?p=51244 May the gods —
And surely there are powers that care for goodness,
Surely somewhere justice counts — may they
And your own consciousness of acting well
Reward you as they should!

[Di tibi, si qua pios respectant numina, si quid
Usquam iustitiae est et mens sibi conscia recti,
Praemia digna ferant.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 603ff (1.603-605) [Aeneas to Dido] (29-19 BC) [tr. Fitzgerald (1981), l. 820ff]
    (Source)

(Source (Latin)). Alternate translations:

The Gods (if there be any Providence,
Or Justice, will the pious recompence)
Sure must reward thee.
[tr. Ogilby (1649)]

The gods, if gods to goodness are inclin'd;
If acts of mercy touch their heav'nly mind,
And, more than all the gods, your gen'rous heart.
Conscious of worth, requite its own desert!
[tr. Dryden (1697)]

The gods (if any powers divine regard the pious, if justice any where exists, and a mind conscious of its own virtue) shall yield thee a just recompense.
[tr. Davidson/Buckley (1854)]

May Heaven, if virtue claim its thought,
If justice yet avail for aught,
Heaven, and the sense of conscious right,
With worthier meed your acts requite!
[tr. Conington (1866)]

If anywhere
The gods regard the good; if anywhere
Be justice, and a mind within itself
Conscious of rectitude, -- the gods shall give
Deserved reward to thee.
[tr. Cranch (1872)]

The gods grant thee worthy reward, if their deity turn any regard on goodness, if aught avails justice and conscious purity of soul.
[tr. Mackail (1885)]

But if somewhere a godhead is the righteous man to heed,
If justice is, or any soul to note the right it wrought,
May the Gods give thee due reward.
[tr. Morris (1900)]

The gods, if gods the good and just regard,
And thy own conscience, that approves the right,
Grant thee due guerdon and a fit reward.
[tr. Taylor (1907), st. 80, l. 712ff]

May gods on high (if influence divine
bless faithful lives, or recompense be found
in justice and thy self-approving mind)
give thee thy due reward.
[tr. Williams (1910)]

May the gods, if any divine powers have regard for the good, if justice has any weight anywhere -- may the gods and the consciousness of right bring thee worthy rewards!
[tr. Fairclough (1916)]

If there is justice anywhere, if goodness
Means anything to any power, if gods
At all regard good people, may they give
The great rewards you merit.
[tr. Humphries (1951)]

If angels there be who look after the good, if indeed just dealing
And minds informed with the right mean anything to heaven,
May God, reward you as you deserve!
[tr. Day Lewis (1952)]

May gods confer on you your due rewards,
if deities regard the good, if justice
and mind aware of right count anywhere.
[tr. Mandelbaum (1971), l. 847ff]

May the gods bring you the reward you deserve, if there are any gods who have regard for goodness, if there is any justice in the world, if their minds have any sense of right.
[tr. West (1990)]

May the gods, and the mind itself conscious of right,
bring you a just reward, if the gods respect the virtuous,
if there is justice anywhere.
[tr. Kline (2002)]

May the gods --
If any powers above look down on the pious,
If there is any justice anywhere -- may the gods
And your good conscience reward you
As you deserve.
[tr. Lombardo (2005)]

But may the gods,
if there are Powers who still respect the good and true,
if justice still exists on the face of the earth,
may they and their own sense of right and wrong
bring you your just rewards.
[tr. Fagles (2006), l. 720ff]

May the gods -- if they honor pious men, if there's justice anywhere, and conscience -- reward you in kind.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/51244/feed/ 0 51244 https://wist.info/virgil/60454/ https://wist.info/virgil/60454/#respond Wed, 26 Apr 2023 21:48:18 +0000 Dave https://wist.info/?p=60454 While rivers run into the deep,
While shadows o’er the hillside sweep,
While stars in heaven’s fair pasture graze,
Shall live your honour, name, and praise,
Whate’er my destined home.

[In freta dum fluvii current, dum montibus umbrae
lustrabunt convexa, polus dum sidera pascet,
semper honos nomenque tuum laudesque manebunt,
quae me cumque vocant terrae.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 607ff (1.607-610) [Aeneas] (29-19 BC) [tr. Conington (1866)]
    (Source)

Expressing undying gratitude to Dido for taking him and his soldiers in. He will then marry Dido, desert her, and leave her to her suicide. At least he gets haunted by her ghost in the Underworld.

(Source (Latin)). Alternate translations:

Whilst convex'd hills have shadows, to the maine,
Whilst rivers run, whilst poles the stars sustaine,
Thy honour; name, and same, shall last, what land
So-ever me invites.
[tr. Ogilby (1649)]

While rolling rivers into seas shall run,
And round the space of heav'n the radiant sun;
While trees the mountain tops with shades supply,
Your honour, name, and praise shall never die.
Whate'er abode my fortune has assign'd,
Your image shall be present in my mind
[tr. Dryden (1697)]

While the rivers to the sea
Shall run, -- while mountain shadows move around
Their sides, -- and while the heavens shall feed the
stars. So long thy honor, and thy name and praise
Shall last, whatever lands may call me hence.
[tr. Cranch (1872)]

While rivers run into the sea, while the mountain shadows move across their slopes, while the stars have pasturage in heaven, ever shall thine honour, thy name and praises endure in the unknown lands that summon me.
[tr. Mackail (1885)]

Now while the rivers seaward run, and while the shadows stray
O'er hollow hills, and while the pole the stars is pasturing wide,
Still shall thine honour and thy name, still shall thy praise abide
What land soever calleth me.
[tr. Morris (1900)]

O, while the rivers run
to mingle with the sea, while shadows pass
along yon rounded hills from vale to vale,
and while from heaven's unextinguished fire
the stars be fed -- so long thy glorious name,
thy place illustrious and thy virtue's praise,
abide undimmed. -- Yet I myself must go
to lands I know not where.
[tr. Williams (1910)]

While rivers run into the sea, while on the mountains shadows move over the slopes, while heaven feeds the stars, ever shall thy honour, thy name, and thy praises endure, whatever be the lands that summon me!
[tr. Fairclough (1916)]

While rivers run to sea, while shadows move
Over the mountains, while the stars burn on,
Always, your praise, your honor, and your name,
Whatever land I go to, will endure.
[tr. Humphries (1951)]

So long as rivers run to the sea, and shadows wheel round
The hollows of the hills, and star-flocks browse in the sky,
Your name, your fame, your glory shall perish not from the land
Wherever I am summoned to go.
[tr. Day-Lewis (1952)]

While rivers run into the sea and shadows
still sweep the mountain slopes and stars still pasture
upon the sky, your name and praise and honor
shall last, whatever be the lands that call me.
[tr. Mandelbaum (1971), l. 852ff]

So long as brooks flow seaward, and the shadows
Play over the moutnain slopes, and highest heaven
Feeds the stars, your name and your distinction
Go with me, whatever lands may call me.
[tr. Fitzgerald (1981), l. 828ff]

While rivers run into the sea, while shadows of mountains move in procession round the curves of valleys, while the sky feeds the stars, your honour, your name, and your praise will remain for ever in every land to which I am called.
[tr. West (1990)]

Your honour, name and praise will endure forever,
whatever lands may summon me, while rivers run
to the sea, while shadows cross mountain slopes,
while the sky nourishes the stars.
[tr. Kline (2002)]

While rivers run to the sea, while shadows
Move over mountainsides, while the sky
Pastures the stars, ever shall your honor,
Your name, and your praises endure,
Whatever the lands that summon me.
[tr. Lombardo (2005)]

So long as rivers run to the sea, so long as shadows
travel the mountain slopes and the stars range the skies,
your honor, your name, your praise will live forever,
whatever lands may call me to their shores
[tr. Fagles (2006), l. 727]

While rivers flow to the seas and shadows cross the moutnain slopes, while sky pastures the stars, your honor and your name and praise will last for me, whatever country calls.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/60454/feed/ 0 60454 https://wist.info/virgil/51440/ https://wist.info/virgil/51440/#respond Thu, 17 Feb 2022 17:44:45 +0000 Dave https://wist.info/?p=51440 So come, young soldiers, welcome to our house.
My destiny, harrying me with trials hard as yours,
led me as well, at last, to anchor in this land.
Schooled in suffering, now I learn to comfort
those who suffer too.

[Quare agite, O tectis, iuvenes, succedite nostris.
Me quoque per multos similis fortuna labores
iactatam hac demum voluit consistere terra.
Non ignara mali, miseris succurrere disco]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 627ff (1.627-630) [Dido] (29-19 BC) [tr. Fagles (2006), l. 748ff]
    (Source)

(Source (Latin)). Alternate translations:

Therefore bold Trojans to our Court advance;
We in such dangers tost, and various chance
At length our selves did in this countrey plant,
I know t'help others, taught by my own want.
[tr. Ogilby (1649)]

Enter, my noble guest, and you shall find,
If not a costly welcome, yet a kind:
For I myself, like you, have been distress'd,
Till Heav'n afforded me this place of rest;
Like you, an alien in a land unknown,
I learn to pity woes so like my own.
[tr. Dryden (1697)]

Then enter, chiefs, these friendly doors;
I too have had my fate, like yours,
Which, many a suffering overpast,
Has willed to fix me here at last.
Myself not ignorant of woe,
Compassion I have learned to show.
[tr. Conington (1866)]

Come then, O warriors, enter our abodes!
I also from calamities like yours
Have suffered much, till here I set my feet.
Not ignorant of trouble, I have learned
To succor the distressed
[tr. Cranch (1872), l. 817ff]

Come therefore, O men, and enter our house. Me too hath a like fortune driven through many a woe, and willed at last to find my rest in this land. Not ignorant of ill do I learn to succour the afflicted.
[tr. Mackail (1885)]

So hasten now to enter in 'neath roofs of me and mine.
Me too a fortune such as yours, me tossed by many a toil,
Hath pleased to give abiding-place at last upon this soil,
Learned in illhaps full wise am I unhappy men to aid.
[tr. Morris (1900)]

Welcome, then, heroes! Me hath Fortune willed
Long tost, like you, through sufferings, here to rest
And find at length a refuge. Not unskilled
In woe, I learn to succour the distrest.
[tr. Taylor (1907), st. 83, l. 739ff]

Therefore, behold, our portals are swung wide
for all your company. I also bore
hard fate like thine. I too was driven of storms
and after long toil was allowed at last
to call this land my home. O, I am wise
in sorrow, and I help all suffering souls!
[tr. Williams (1910)]

Come therefore, sirs, and pass within our halls. Me, too, has a like fortune driven through many toils, and willed that at last I should find rest in this land. Not ignorant of ill do I learn to befriend the unhappy.
[tr. Fairclough (1916)]

Enter my house. I, too, am fortune-driven
Through many sufferings; this land at last
Has brought me rest. Not ignorant of evil,
I know one thing, at least, -- to help the wretched.
[tr. Humphries (1951)]

So, gentlemen, do not hesitate to come under my roof.
I too have gone through much; like you, have been roughly handled
By fortune; but now at last it has willed me to settle here.
Being acquainted with grief, I am learning to help the unlucky.
[tr. Day Lewis (1952)]

Thus, young men, you are welcome to our halls.
My destiny, like yours, has willed that I,
a veteran of hardships, halt at last
in this country. Not ignorant of trials,
I now can learn to help the miserable.
[tr. Mandelbaum (1971), l. 878ff]

Come, then, soldiers, be our guests. My life
Was one of hardship and forced wandering
Like your own, till in this land at length
Fortune would have me rest. Through pain I've learned
To comfort suffering men.
[tr. Fitzgerald (1981)]

This is why I now invite your warriors to come into my house. I, too, have known ill fortune like yours and been tossed from one wretchedness to another until at last I have been allowed to settle in this land. Through my own suffering, I am learning to help those who suffer.
[tr. West (1990)]

So come, young lords, and enter our palace.
Fortune, pursuing me too, through many similar troubles,
willed that I would find peace at last in this land.
Not being unknown to evil, I’ve learned to aid the unhappy.
[tr. Kline (2002)]

And so, young men, come under my roof.
My fortune too has long been adverse
But at last has allowed me to rest in this land.
My own acquaintance with suffering
Has taught me to aid others in need.
[tr. Lombardo (2005), l. 767]

So come, young men, enter my home. Fortune once harassed me with hardship like your own. At last, the fates let me settle in this land. Knowing pain, I can learn to help the pain of others.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/51440/feed/ 0 51440 https://wist.info/virgil/51718/ https://wist.info/virgil/51718/#respond Wed, 23 Feb 2022 18:37:21 +0000 Dave https://wist.info/?p=51718 Heartbreaking things I saw with my own eyes
And was myself a part of.

[Quaeque ipse miserrima vidi
et quorum pars magna fui.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 5ff (2.5-6) [Aeneas] (29-19 BC) [tr. Fitzgerald (1981)]
    (Source)

Recounting the fall of Troy. (Source (Latin)). Alternate translations:

Whose sad destruction I my self have seen,
And in her losse have no small sharer been.
[tr. Ogilby (1649)]

All that I saw, and part of which I was.
[tr. Dryden (1697)]

The woes I saw with these sad eyne,
The deeds whereof large part was mine
[tr. Conington (1866)]

The afflicting scenes that I myself
Beheld, and a great part of which I was.
[tr. Cranch (1872)]

I myself saw these things in all their horror, and I bore great part in them.
[tr. Mackail (1885)]

Which thing myself unhappy did behold,
Yea, and was no small part thereof
[tr. Morris (1900)]

The woes I saw, thrice piteous to behold,
And largely shared.
[tr. Taylor (1907), st. 1, ll. 6-7]

Which woeful scene I saw,
and bore great part in each event I tell.
[tr. Williams (1910)]

The sights most piteous that I myself saw and whereof I was no small part.
[tr. Fairclough (1916)]

Sorrowful things I saw myself, wherein
I had my share and more.
[tr. Humphries (1951)]

Most piteous events I saw with my own eyes
And played no minor part in.
[tr. Day Lewis (1952)]

I saw these terrible things,
and took great part in them.
[tr. Mantinband (1964)]

For I myself
saw these sad things; I took large part in them.
[tr. Mandelbaum (1971)]

And all the horrors I have seen, and in which I played a large part.
[tr. West (1990)]

Miseries I saw myself,
and in which I played a great part.
[tr. Kline (2002)]

I saw these horrors myself
And played no small part in them.
[tr. Lombardo (2005)]

What horrors I saw,
a tragedy where I played a leading role myself.
[tr. Fagles (2006)]

I saw the piteous events myself -- I played no minor part.
[tr. Bartsch (2021)]

All of which misery I saw,
and a great part of which I was.

]]> https://wist.info/virgil/51718/feed/ 0 51718 https://wist.info/virgil/51868/ https://wist.info/virgil/51868/#respond Wed, 02 Mar 2022 17:30:29 +0000 Dave https://wist.info/?p=51868 Or fraud lurks somewhere to destroy:
Mistrust, mistrust it, men of Troy!
Whate’er it be, a Greek I fear,
Though presents in his hand he bear.

[Aliquis latet error; equo ne credite, Teucri.
Quidquid id est, timeo Danaos et dona ferentes.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 48ff (2.48-49) [Laocoön] (29-19 BC) [tr. Conington (1866)]
    (Source)

Warning of the Trojan Horse; the origin of the phrase, "Beware Greeks bearing gifts." (Source (Latin)). Alternate translations:

Some deceit lurks, Dardans trust not this Horse, What ere it is, Greeks bringing gifts I feare. [tr. Ogilby (1649)]

Somewhat is sure designed, by fraud or force;
Trust not their presents, nor admit the horse.
[tr. Dryden (1697)]

Some mischievous design lurks beneath it. Trojans, put no faith in this horse. Whatever it be, I dread the Greeks, even when they bring gifts.
[tr. Davidson/Buckley (1854)]

     Some other guile
Is lurking. Trojans, do not trust this horse.
Whatever it may be, I fear the Greeks,
Even when they bring us gifts.
[tr. Cranch (1872)]

Some delusion lurks there: Trust not the horse, O Trojans. Be it what it may, I fear the Grecians even when they offer gifts.
[tr. Mackail (1885)]

Some guile at least therein abides: Teucrians, trust not the horse!
Whatso it is, the Danaan folk, yea gift-bearing I fear.
[tr. Morris (1900)]

     Some mischief lies behind.
Trust not the horse, ye Teucrians. Whatso'er
This means, I fear the Greeks, for all the gifts they bear.
[tr. Taylor (1907), st. 7; l. 61ff]

     'T is a snare.
Trust not this horse, O Troy, whate'er it bode!
I fear the Greeks, though gift on gift they bear.
[tr. Williams (1910)]

Some trickery lurks therein. Trust not the horse, ye Trojans. Whatever it be, I fear the Greeks, even when bringing gifts.
[tr. Fairclough (1916)]

     Tricky business
Is hiding in it. Do not trust it, Trojans,
Do not believe this horse. Whatever it may be,
I fear the Greeks, even when bringing presents.
[tr. Humphries (1951)]

     Sure, some trick
Is there. No, you must never feel safe with the horse, Trojans.
Whatever it is, I distrust the Greeks, even when they are generous.
[tr. Day Lewis (1952)]

Some trickery is here. Trojans, do not
trust in the horse. Whatever it may be,
I fear the Greeks, even when they bring gifts.
[tr. Mandelbaum (1971), l. 68ff]

     Some crookedness
Is in this thing. Have no faith in the horse!
Whatever it is, even when Greeks bring gifts
I fear them, gifts and all.
[tr. Fitzgerald (1981), l. 67ff]

There is some other trick we cannot see. Do not trust the horse, Trojans. Whatever it is, I am afraid of Greeks, particularly when they bring gifts.
[tr. West (1990)]

Or it hides some other trick: Trojans, don’t trust this horse.
Whatever it is, I’m afraid of Greeks even those bearing gifts.
[tr. Kline (2002)]

Some other evil lurks inside. Do not trust the Horse, Trojans! Whatever it is, I fear the Greeks, even when they bring gifts.
[tr. Lombardo (2005)]

Some other deception’s lurking deep inside it.
Trojans, never trust that horse. Whatever it is,
I fear the Greeks, especially bearing gifts.
[tr. Fagles (2006), l. 60ff]

Some trick lurks here. Citizens, don't trust the horse; fear Greeks, even bringing offerings.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/51868/feed/ 0 51868 https://wist.info/virgil/51990/ https://wist.info/virgil/51990/#respond Wed, 09 Mar 2022 18:15:02 +0000 Dave https://wist.info/?p=51990 Hear now the treachery of the Greeks and from one learn the wickedness of all.

[Accipe nunc Danaum insidias, et crimine ab uno
Disce omnes.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 65ff (2.65-66) [Aeneas] (29-19 BC) [tr. Fairclough (1916)]
    (Source)

Regarding Sinon, who posed as a Greek refugee and persuaded the Trojans that the Trojan Horse was harmless. (Source (Latin)). Alternate translations:

Receive Greeks treacheries now; and from one crime
Learn all.
[tr. Ogilby (1649)]

Now hear how well the Greeks their wiles disguis'd;
Behold a nation in a man compris'd.
[tr. Dryden (1697)]

Now learn the treachery of the Greeks, and from one crime take a specimen of the whole nation.
[tr. Davidson/Buckley (1854), "Literally, 'from one of their tricks learn what they all are.'"]

Now listen while my tongue declares
The tale you ask of Danaan snares,
And gather from a single charge
Their catalogue of crimes at large.
[tr. Conington (1866)]

Now
Hear what the treachery of the Grecians was,
And from one crime learn all.
[tr. Cranch (1872), l. 89ff]

Know now the treachery of the Grecians, and from a single crime learn all.
[tr. Mackail (1885)]

Lo now, behold the Danaan guile, and from one wrong they wrought
Learn ye what all are like to be.
[tr. Morris (1900)]

Mark now the Danaans' cunning; from one wrong
Learn all.
[tr. Taylor (1907), st. 10, ll. 82-83]

Hear now what Greek deception is, and learn
from one dark wickedness the whole.
[tr. Williams (1910)]

Listen, and learn Greek trickiness; learn all
Their crimes from one.
[tr. Humphries (1951)]

Now hear how the Greeks tricked us; learn from one case of their wickedness
What every Greek is like.
[tr. Day Lewis (1952)]

Now listen to the treachery of the Danaans
and learn from one the wickedness of all.
[tr. Mandelbaum (1971), ll. 92-93]

Be instructed now
In Greek deceptive arts: one barefaced deed
Can tell you of them all.
[tr. Fitzgerald (1981), l.91ff]

Listen now to this story of Greek treachery, and from this one indictment, learn the ways of a whole people.
[tr. West (1990)]

Listen now to Greek treachery, and learn of all their crimes
from just this one.
[tr. Kline (2002)]

Hear now
The treachery of the Greeks, and from one offense
Learn all their evil.
[tr. Lombardo (2005)]

Now, hear the treachery of the Greeks and learn
from a single crime the nature of the beast.
[tr. Fagles (2006)]

Now hear how the Greeks baited their trap, and from one act of treachery, understand them all!
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/51990/feed/ 0 51990 https://wist.info/virgil/20553/ https://wist.info/virgil/20553/#respond Mon, 11 Mar 2013 13:22:43 +0000 Dave http://wist.info/?p=20553 I shudder as I tell the tale.

[Horresco réferens]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 204 (2.204) [Aeneas] (29-19 BC) [tr. Fairclough (1916)]
    (Source)

Telling Dido of the terrible deaths of the Trojan priest Laocoön and his sons.

(Source (Latin)). Alternate translations:

I shake to mention.
[tr. Ogilby (1649)]

I shudder at the relation.
[tr. Davidson/Buckley (1854)]

I quail,
E'en now, at telling of the tale
[tr. Conington (1866)]

I shudder as I tell.
[tr. Cranch (1872)]

I shudder as I recall.
[tr. Mackail (1885)]

I tremble in the tale.
[tr. Morris (1900)]

The tale I shudder to pursue
[tr. Taylor
(1907)]

I shudder as I tell.
[tr. Williams (1910)]

I shudder even now,
Recalling it.
[tr. Humphries (1951)]

Telling it makes me shudder.
[tr. Day-Lewis (1952)]

I shudder
to tell what happened.
[tr. Mandelbaum (1971)]

I shiver to recall it.
[tr. Fitzgerald (1981)]

I shudder at the memory of it.
[tr. West (1990)]

I shudder to tell it.
[tr. Kline (2002)]

I shudder to recall them.
[tr. Lombardo (2005)]

I cringe to recall it now.
[tr. Fagles (2006)]

I shudder at the telling.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/20553/feed/ 0 20553 https://wist.info/virgil/52152/ https://wist.info/virgil/52152/#respond Wed, 16 Mar 2022 16:06:35 +0000 Dave https://wist.info/?p=52152 It was the time when sleep first comes to weary mortals,
creeping over us, the sweetest gift of gods.

[Tempus erat quo prima quies mortalibus aegris
incipit et dono divum gratissima serpit.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 268ff (2.268-269) (29-19 BC) [tr. Bartsch (2021)]
    (Source)

(Source (Latin)). Alternate translations:

It was the time, first sleep the weary soule
Possest, and heavens best gift on mortalls stole.
[tr. Ogilby (1649)]

'T was in the dead of night, when sleep repairs
Our bodies worn with toils, our minds with cares.
[tr. Dryden (1697)]

It was the time when the first sleep invades languid mortals, and steals upon them, by the gift of the gods, most sweet.
[tr. Davidson/Buckley (1854)]

It was the hour when Heaven gives rest
To weary man, the first and best.
[tr. Conington (1866)]

It was the hour when first their sleep begins
For wretched mortals, and most gratefully
Creeps over them, by bounty of the gods.
[tr. Cranch (1872), l. 271ff]

It was the time when by the gift of God rest comes stealing first and sweetest on unhappy men.
[tr. Mackail (1885)]

It was the time when that first peace of sick men hath begun,
By very gift of God o'er all in sweetest wise to creep.
[tr. Morris (1900)]

'Twas now the time, when on tired mortals crept
First slumber, sweetest that celestials pour.
[tr. Taylor (1907), st. 36, l. 316ff]

That hour it was when heaven's first gift of sleep
on weary hearts of men most sweetly steals.
[tr. Williams (1910)]

It was the hour when for weary mortals their first rest begins, and by grace of the gods steals over them most sweet.
[tr. Fairclough (1916)]

It was the time when the first sleep begins
For weary mortals, heaven’s most welcome gift.
[tr. Humphries (1951)]

It was the hour when worn-out men begin to get
Some rest, and by god's grace genial sleep steals over them.
[tr. Day Lewis (1952)]

It was the hour when for troubled mortals
rest -- sweetest gift of gods that glides to men --
has just begun.
[tr. Mandelbaum (1971), l. 371ff]

That time of night it was when the first sleep,
Gift of the gods, begins for ill mankind,
Arriving gradually, delicious rest.
[tr. Fitzgerald (1981), l. 360ff]

It was the time when rest, the most grateful gift of the gods, was first beginning to creep over suffering mortals.
[tr. West (1990)]

It was the hour when first sleep begins for weary mortals,
and steals over them as the sweetest gift of the gods.
[tr. Kline (2002)]

At that late hour, when sleep begins to drift
Upon fretful humanity as grace from the gods ....
[tr. Lombardo (2005), l. 319ff]

This was the hour when rest, that gift of the gods
most heaven-sent, first comes to beleaguered mortals,
creeping over us now.
[tr. Fagles (2006), l. 339ff]

]]> https://wist.info/virgil/52152/feed/ 0 52152 https://wist.info/virgil/52273/ https://wist.info/virgil/52273/#respond Wed, 23 Mar 2022 16:33:14 +0000 Dave https://wist.info/?p=52273 But let us die, go plunging into the thick of battle.
One hope saves the defeated: they know they can’t be saved!

[Moriamur et in media arma ruamus.
Una salus victis, nullam sperare salutem.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 353ff (2.353-354) [Aeneas] (29-19 BC) [tr. Fagles (2006), l. 443ff]
    (Source)

(Source (Latin)). Alternate translations:

Then let's incounter death, fall bravely on,
Vanquish'd men's safety is to hope for none.
[tr. Ogilby (1649)]

Then let us fall, but fall amidst our foes:
Despair of life the means of living shows.
[tr. Dryden (1697)]

Let us meet death, and rush into the thickest of our armed foes. The only safety for the vanquished is to throw away all hopes of safety.
[tr. Davidson/Buckley (1854)]

Come -- rush we on our fate.
No safety may the vanquished find
Till hope of safety be resigned.
[tr. Conington (1866)]

Let us die,
And plunge into the middle of the fight.
The only safety of the vanquished is
To hope for none.
[tr. Cranch (1872)]

Let us die, and rush on their encircling weapons. The conquered have one safety, to hope for none.
[tr. Mackail (1885)]

Fall on a very midst the fire and die in press of war!
One hope there is for vanquished men, to cherish hope no more.
[tr. Morris (1900)]

Forward, then,
To die and mingle in the tumult's blare.
Sole hope to vanquished men of safety is despair.
[tr. Taylor (1907), st. 47, l. 421ff]

Let us fight
unto the death! To arms, my men, to arms!
The single hope and stay of desperate men
is their despair.
[tr. Williams (1910)]

Let us die, and rush into the midst of arms. One safety the vanquished have, to hope for none!
[tr. Fairclough (1916)]

So let us die,
Rush into arms. One safety for the vanquished
Is to have hope of none.
[tr. Humphries (1951)]

Let us die, let us charge into the battle's heart!
Losers have one salvation -- to give up all hope of salvation.
[tr. Day Lewis (1952)]

Then let
us rush to arms and die. The lost have only
this one deliverance: to hope for none.
[tr. Mandelbaum (1971), l. 477ff]

Come, let us die,
We'll make a rush into the thick of it.
The conquered have one safety: hope for none.
[tr. Fitzgerald (1981), l. 470ff]

Let us die. Let us rush into the thick of the fighting. The one safety for the defeated is to have no hope of safety.
[tr. West (1990)]

Let us die and rush into battle.
The beaten have one refuge, to have no hope of refuge.
[tr. Kline (2002)]

All that is left for us
Is to rush onto swords and die. The only chance
For the conquered is to hope for none.
[tr. Lombardo (2005)]

Let us die even as we rush into the thick of the fight. The only safe course for the defeated is to expect no safety.
[Routledge (2005)]

Let's die by plunging into war. Our only refuge is to have no hope of refuge.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/52273/feed/ 0 52273 https://wist.info/virgil/52434/ https://wist.info/virgil/52434/#respond Wed, 30 Mar 2022 17:43:52 +0000 Dave https://wist.info/?p=52434 Everywhere, wrenching grief, everywhere, terror
and a thousand shapes of death.

[Crudelis ubique
Luctus, ubique pavor, et plurima mortis imago.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 368ff (2.368-369) (29-19 BC) [tr. Fagles (2006), ll. 461-462]
    (Source)

On the fighting in the streets of Troy. (Source (Latin)). Alternate translations:

In all parts cruell grief, in all parts feare,
And various shapes of death was every where.
[tr. Ogilby (1649)]

All parts resound with tumults, plaints, and fears;
And grisly Death in sundry shapes appears.
[tr. Dryden (1697)]

Every where is cruel sorrow, every where terror and death in thousand shapes.
[tr. Davidson/Buckley (1854)]

Dire agonies, wild terrors swarm,
And Death glares grim in many a form.
[tr. Conington (1866)]

And everywhere are sounds of bitter grief,
And terror everywhere, and shapes of death.
[tr. Cranch (1872), l. 506-507]

Everywhere is cruel agony, everywhere terror, and the sight of death at every turn.
[tr. Mackail (1885)]

Grim grief on every side,
And fear on every side there is, and many-faced is death.
[tr. Morris (1900)]

All around
Wailings, and wild affright and shapes of death abound.
[tr. Taylor (1907), st. 49, l. 440-41]

Anguish and woe
were everywhere; pale terrors ranged abroad,
and multitudinous death met every eye.
[tr. Williams (1910)]

Everywhere sorrow,
Everywhere panic, everywhere the image
Of death, made manifold.
[tr. Humphries (1951)]

All over the town you saw
Heart-rending agony, panic, and every shape of death.
[tr. Day Lewis (1952)]

And everywhere
are fear, harsh grief, and many shapes of slaughter.
[tr. Mandelbaum (1971), l. 497-98]

Grief everywhere,
Everywhere terror, and all shapes of death.
[tr. Fitzgerald (1981)]

Bitter grief was everywhere. Everywhere there was fear, and death in many forms.
[tr. West (1990)]

Cruel mourning is everywhere,
everywhere there is panic, and many a form of death.
[tr. Kline (2002)]

Raw fear
Was everywhere, grief was everywhere,
Everywhere the many masks of death.
[tr. Lombardo (2005)]

All around were bitter grief and fear, and different scenes of death.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/52434/feed/ 0 52434 https://wist.info/virgil/52576/ https://wist.info/virgil/52576/#respond Wed, 06 Apr 2022 16:37:46 +0000 Dave https://wist.info/?p=52576 Alas! in naught may one trust the gods against their will!

[Heu nihil invitis fas quemquam fidere divis!]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 402 (2.402) [Aeneas] (29-19 BC) [tr. Fairclough (1916)]
    (Source)

(Source (Latin)). Alternate translations:

Ah, who may hope if by the Gods deni'd!
[tr. Ogilby (1649)]

But, ah! what use of valour can be made,
When heav'n's propitious pow'rs refuse their aid!
[tr. Dryden (1697)]

Alas! it is right for one to trust to nothing when the gods are adverse.
[tr. Anthon (1843)]

Alas! on nothing ought man to presume, while the gods are against him!
[tr. Davidson/Buckley (1854)]

Alas! a mortal may not lean
On Heaven, when Heaven averts its mien.
[tr. Conington (1866)]

Alas, one ought
To trust in nothing, when the gods oppose.
[tr. Cranch (1872), ll. 549-550]

Alas that none may trust at all to estranged gods!
[tr. Mackail (1885)]

Alas! what skills it man to trust in Gods compelled to good?
[tr. Morris (1900)]

Ah! vain to boast, if Heaven refuse to aid!
[tr. Taylor (1907)]

But woe is me! If gods their help withhold,
't is impious to be brave.
[tr. Williams (1910)]

Alas! it is not well for anyone to be confident when the gods are adverse.
[Source (1922)]

It is not for men to trust unwilling gods.
[tr. Humphries (1951)]

Ah, well, there's no trusting the gods for anything, once they're against you!
[tr. Day Lewis (1952)]

But oh, it is not right for anyone
to trust reluctant gods!
[tr. Mandelbaum (1971), ll. 540-541]

When gods are contrary
They stand by no one.
[tr. Fitzgerald (1981), ll. 532-533]

But no man can trust in gods who are opposed to him.
[tr. West (1990)]

Ah, put no faith in anything the will of the gods opposes!
[tr. Kline (2008)]

Never rely on the gods for anything
Against their will.
[tr. Lombardo (2005), ll. 466-467]

But, oh
how wrong to rely on gods dead set against you!
[tr. Fagles (2006), ll. 501-502]

How wrong it is to trust the gods against their will!
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/52576/feed/ 0 52576 https://wist.info/virgil/52662/ https://wist.info/virgil/52662/#respond Wed, 13 Apr 2022 17:02:11 +0000 Dave https://wist.info/?p=52662 Ripheus fell, a man
Most just of all the Trojans, most fair-minded.
The gods thought otherwise.

[Cadit et Rhipeus, iustissimus unus
qui fuit in Teucris et servantissimus aequi:
dis aliter visum.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 426ff (2.426) [Aeneas] (29-19 BC) [tr. Humphries (1951)]
    (Source)

(Source (Latin)). Alternate translations:

Next Ripheus fell, most faithfull to his trust:
Nor in all Troy was known a man more just:
Though by the Gods otherwise look'd upon.
[tr. Ogilby (1649)]

Then Ripheus follow'd, in th' unequal fight;
Just of his word, observant of the right:
Heav'n thought not so.
[tr. Dryden (1697)]

Ripheus too falls, the most just among the Trojans, and of the strictest integrity; but to the gods it seemed otherwise.
[tr. Davidson/Buckley (1854)]

Then Rhipeus dies: no purer son
Troy ever bred, more jealous none
Of sacred right: Heaven's will be done.
[tr. Conington (1866)]

Next
Rhipeus, of all Trojans most upright
And just : -- such was the pleasure of the gods!
[tr. Cranch (1872), l. 580ff]

Rhipeus falls, the one man who was most righteous and steadfast in justice among the Teucrians: the gods' ways are not as ours.
[tr. Mackail (1885)]

Fell Rhipeus there, the heedfullest of right
Of all among the Teucrian folk, the justest man of men;
The Gods deemed otherwise.
[tr. Morris (1900)]

Next, Rhipeus dies, the justest, but in vain,
The noblest soul of all the Trojan train.
Heaven deemed him otherwise.
[tr. Taylor (1907), st. 57, l. 508ff]

Then Rhipeus fell;
we deemed him of all Trojans the most just,
most scrupulously righteous; but the gods
gave judgment otherwise.
[tr. Williams (1910)]

Ripheus, too, falls, foremost in justice among the Trojans, and most zealous for the right -- Heaven's will was otherwise.
[tr. Fairclough (1916)]

Then Rhipeus fell, he who of all the Trojans
Was most fair-minded, the one who was most regardful of justice:
God's ways are inscrutable.
[tr. Day Lewis (1952)]

Then Ripheus, too, has fallen -- he was first
among the Teucrians for justice and
observing right; the gods thought otherwise.
[tr. Mandelbaum (1971)]

And Ripheus fell,
A man uniquely just among the Trojans,
The soul of equity; but the gods would have it
Differently.
[tr. Fitzgerald (1981), l. 560ff]

Rhipeus also fell. Of all the Trojans he was the most righteous, the greatest lover of justice. But the gods made their own judgments.
[tr. West (1990)]

And Ripheus, who was the most just of all the Trojans,
and keenest for what was right (the gods’ vision was otherwise)
[tr. Kline (2002)]

Then Rhipeus,
Of all Teucrians the most righteous (but the gods
Saw otherwise) went down.
[tr. Lombardo (2005), l. 493ff]

Rhipeus falls too, the most righteous man in Troy,
the most devoted to justice, true, but the gods
had other plans.
[tr. Fagles (2006)]

]]> https://wist.info/virgil/52662/feed/ 0 52662 https://wist.info/virgil/52791/ https://wist.info/virgil/52791/#comments Wed, 20 Apr 2022 21:23:01 +0000 Dave https://wist.info/?p=52791 Terror,
Terror and silence were all I found.

[Horror ubique animo, simul ipsa silentia terrent.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 755 (2.755) (29-19 BC) [tr. Humphries (1951)]
    (Source)

Aeneas recounting searching fallen Troy for his lost wife. (Source (Latin)). Alternate translations:

Horror each where, nay silence strikes a feare.
[tr. Ogilby (1649)]

All things were full of horror and affright,
And dreadful even the silence of the night.
[tr. Dryden (1697)]

Horror on all sides, and at the same time the very silence affrights my soul.
[tr. Davidson/Buckley (1854)]

A shuddering on my spirit falls,
And e'en the silence' self appals.
[tr. Conington (1866)]

Everywhere horror fills my soul, and even
The silence terrifies.
[tr. Cranch (1872)]

Everywhere my spirit shudders, dismayed at the very silence.
[tr. Mackail (1885)]

While on the heart lies weight of fear, and e'en the hush brings dread.
[tr. Morris (1900)]

Horror waits
Around; the very silence breeds affright.
[tr. Taylor (1907), st. 102, ll. 912-13]

On all sides round
horror spread wide; the very silence breathed
a terror on my soul.
[tr. Williams (1910)]

Everywhere dread fills my heart; the very silence, too, dismays.
[tr. Fairclough (1916)]

Everywhere
Dread and the sheer silence reduced my courage to nothing.
[tr. Day Lewis (1952)]

My spirit is held by horror everywhere;
even the very silence terrifies.
[tr. Mandelbaum (1971), ll. 1017-18]

And everywhere my heart misgave me: even
Stillness had its terror.
[tr. Fitzgerald (1981), ll. 983-84]

Horror was everywhere and the very silence chilled the blood.
[tr. West (1990)]

Everywhere the terror in my heart, and the silence itself,
dismay me.
[tr. Kline (2002)]

Everywhere there was fear. The very silence
Was terrifying.
[tr. Lombardo (2005), ll. 890-91]

With terror at every turn, the very silence makes me cringe.
[tr. Fagles (2006), l. 937]

Horror filled me everywhere, the very silence scared me.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/52791/feed/ 1 52791 https://wist.info/virgil/52905/ https://wist.info/virgil/52905/#respond Wed, 27 Apr 2022 15:54:03 +0000 Dave https://wist.info/?p=52905 Aghast, astonish’d, and struck dumb with fear,
I stood; like bristles rose my stiffen’d hair.

[Obstupui, steteruntque comae, et vox faucibus haesit.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 774ff (2.774) [Aeneas] (29-19 BC) [tr. Dryden (1697)]
    (Source)

Confronting his wife's ghost. (Source (Latin)). Alternate translations:

Amaz'd, struck dumb, erected was my hair.
[tr. Ogilby (1649)]

I stood aghast! my hair rose on end, and my voice clung to my jaws.
[tr. Davidson/Buckley (1854)]

I stood appall'd, my hair erect,
And fear my tongue-tied utterance checked.
[tr. Conington (1866)]

Aghast I stood, with hair
Erect: my voice clung to my throat.
[tr. Cranch (1872), ll. 1041-42]

I was motionless; my hair stood up, and the accents faltered on my tongue.
[tr. Mackail (1885)]

I stood amazed, my hair rose up, nor from my jaws would pass
My frozen voice.
[tr. Morris (1900)]

Aghast I stood, tongue-tied, with stiffening hair.
[tr. Taylor (1907), st. 104, l. 935]

I quailed, my hair rose, and I gasped for fear.
[tr. Williams (1910)]

I was appalled, my hair stood up, and the voice clave to my throat.
[tr. Fairclough (1916)]

I was appalled: my hair stood on end, and my voice struck
In my throat.
[tr. Day Lewis (1952)]

I was dismayed;
my hair stood stiff, my voice held fast within
my jaws.
[tr. Mandelbaum (1971), ll. 1043-45]

Chilled to the marrow, could feel the hair
On my head rise, the voice clot in my throat.
[tr. Fitzgerald (1981), ll. 1004-5]

I was paralyzed. My hair stood on end. My voice stuck in my throat.
[tr. West (1990)]

I was dumbfounded, my hair stood on end, and my voice
stuck in my throat.
[tr. Kline (2002)]

I was transfixed,
My hair stood on end, and my voice choked.
[tr. Lombardo (2005), ll. 913-14]

I froze. My hackles bristled, voice choked in my throat.
[tr. Fagles (2006), l. 960]

I was aghast. My hair stood up, my voice stuck in my throat.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/52905/feed/ 0 52905 https://wist.info/virgil/53009/ https://wist.info/virgil/53009/#comments Thu, 05 May 2022 17:20:44 +0000 Dave https://wist.info/?p=53009 Fell lust of gold! abhorred, accurst!
What will not men to slake such thirst?

[Quid non mortalia pectora cogis,
Auri sacra fames?]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 3, l. 56ff (3.56-57) [Aeneas] (29-19 BC) [tr. Conington (1866)]
    (Source)

Regarding the murder of Polydorus.

(Source (Latin)). Alternate translations:

Dire thirst of gold, what dost not thou constrain
In mortall breasts!
[tr. Ogilby (1649)]

O sacred hunger of pernicious gold!
What bands of faith can impious lucre hold?
[tr. Dryden (1697)]

Cursed thirst of gold, to what dost thou not drive the hearts of men?
[tr. Davidson/Buckley (1854)]

Cursèd thirst for gold,
What crimes dost thou not prompt in mortal breasts!
[tr. Cranch (1872), ll. 70-71]

Accursed thirst for gold! what dost thou not compel mortals to do?
[Source (1882)]

O accursed hunger of gold, to what dost thou not compel human hearts!
[tr. Mackail (1885)]

O thou gold-hunger cursed, and whither driv'st thou not
The hearts of men?
[tr. Morris (1900)]

Curst greed of gold, what crimes thy tyrant power attest!
[tr. Taylor (1907), st. 8, l. 72]

O, whither at thy will,
curst greed of gold, may mortal hearts be driven?
[tr. Williams (1910)]

To what crime do you not drive the hearts of men, O accursed hunger for gold?
[tr. Fairclough (1916)]

There is nothing
To which men are not driven by that hunger.
[tr. Humphries (1951)]

What lengths is the heart of man driven to
By this cursed craving for gold!
[tr. Day Lewis (1952)]

To what, accursed lust for gold, do you
not drive the hearts of men?
[tr. Mandelbaum (1971), ll. 73-74]

To what extremes
Will you not drive the hearts of men, accurst
Hunger for gold!
[tr. Fitzgerald (1981), ll. 79-81]

Greed for gold is a curse. There is nothing to which it does not drive the minds of men.
[tr. West (1990)]

Accursed hunger for gold, to what do you
not drive human hearts!
[tr. Kline (2002)]

To what extremes won't you compel our hearts,
you accursed lust for gold?
[tr. Fagles (2006)]

Unholy lust for gold! Is there nothing men won't do for you?
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/53009/feed/ 1 53009 https://wist.info/virgil/53102/ https://wist.info/virgil/53102/#respond Wed, 11 May 2022 15:38:10 +0000 Dave https://wist.info/?p=53102 To heav’n aloft on ridgy waves we ride,
Then down to hell descend, when they divide.

[Tollimur in caelum curvato gurgite, et idem
subducta ad Manis imos desedimus unda.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 3, l. 564ff (3.564-565) [Aeneus] (29-19 BC) [tr. Dryden (1697)]
    (Source)

As the ship passes Charybdis.

(Source (Latin)). Alternate translations:

Thrice she doth drink
Vast floods, which down to hell's darke bottom sinke,
Then belch'd again, lasheth the skie with waves.
[tr. Ogilby (1649)]

We mount up to heaven on the arched gulf, and down again we settle to the shades below, the wave having retired.
[tr. Davidson/Buckley (1854)]

Now to the sky mounts up the ship,
Now to the very shades we dip.
[tr. Conington (1866)]

The curving wave one moment lifts us up
Skyward, then sinks us down as in the shades
Of death.
[tr. Cranch (1872)]

We are lifted skyward on the crescent wave, and again sunk deep into the nether world as the water is sucked away.
[tr. Mackail (1885)]

Upheaved upon the tossing whirl we fare unto the sky,
Then down unto the nether Gods we sink upon the wave.
[tr. Morris (1900)]

Now curls the wave, and lifts us to the sky,
Now sinks and, plunging in the gulf we lie.
[tr. Taylor (1907), st. 72, ll. 643-44]

We shot to skyward on the arching surge,
then, as she sank, dropped deeper than the grave.
[tr. Williams (1910)]

We mount up to heaven on the arched billow and again, with the receding wave, sink down to the depths of hell.
[tr. Fairclough (1916)]

One moment
We were in the clouds, the next in the gulf of Hell.
[tr. Humphries (1951)]

We were tossed up high on an arching surge, then down we went
In the trough as the wave fell away, down to the very Pit.
[tr. Day Lewis (1952)]

We rise to heaven on the bending wave
and, as the surge slips back, we sink again
down to the deepest Shades.
[tr. Mandelbaum (1971), l. 734ff]

On every rolling sea
We rose to heaven, and in the abysmal trough
Sank down into the world of shades.
[tr. Fitzgerald (1981), l. 749ff]

A great arching wave came and lifted us to the sky and a moment later as the wave was sucked down we plunged into the abyss of hell.
[tr. West (1990)]

We climb to heaven on the curving flood, and again
sink down with the withdrawing waves to the depths of Hades.
[tr. Kline (2002)]

Up to the sky an immense billow hoists us, then at once,
as the wave sank down, down we plunge to the pit of hell.
[tr. Fagles (2006), ll. 658-59]

A curved wave thrust us to the sky, then sank. As we fell, we plunged down to the depths of Hades.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/53102/feed/ 0 53102 https://wist.info/virgil/53207/ https://wist.info/virgil/53207/#respond Wed, 18 May 2022 21:25:31 +0000 Dave https://wist.info/?p=53207 But the Queen, long sick with love,
Nurses her heart’s deep wound
With her pounding blood, and dark flames
Lick at her soul. Thoughts of Aeneas —
The man’s heroic lineage, his noble character —
Flood her mind, his face and words transfix
Her heart, and her desire gives her no rest.

[At regina gravi iamdudum saucia cura
volnus alit venis, et caeco carpitur igni.
Multa viri virtus animo, multusque recursat
gentis honos: haerent infixi pectore voltus
verbaque, nec placidam membris dat cura quietem.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 1ff (4.1-5) (29-19 BC) [tr. Lombardo (2005)]
    (Source)

(Source (Latin)). Alternate translations:

But long since Dido, struck with great desire,
Feeds a sad wound, and wastes in hidden fire.
His valour, his high birth run in her mind:
His face, and language, deep impression find,
Nor doth her care grant rest.
[tr. Ogilby (1649)]

But anxious cares already seiz'd the queen:
She fed within her veins a flame unseen.
The hero's valor, acts, and birth inspire
Her soul with love, and fan the secret fire.
His words, his looks, imprinted in her heart,
Improve the passion, and increase the smart.
[tr. Dryden (1697)]

But the the queen, long since pierced with painful care, feeds the wound in her veins, and is consumed by unseen flames. The many virtues of the hero, the many honors of his race, recur to her thoughts: hjis looks and words dwell fixed in her soul: nor does care allow calm rest to her limbs.
[tr. Davidson/Buckley (1854)]

Not so the queen: a deep wound drains
The healthful current of her veins:
Long since the unsuspected flame
Has fastened on her fevered frame:
Much dwells she on the chief divine,
Much on the glories of his line:
Each look is pictured in her breast,
Each word: nor passion lets her rest.
[tr. Conington (1866)]

But pierced with grievous pangs long since, the queen
Feeds in her veins the wound, by secret fire
Consumed. The hero's many virtues oft
Recur to her mind, and glories of his race.
Within her heart his looks, his words are fixed;
Her troubled soul allows her limbs no rest.
[tr. Cranch (1872)]

But the Queen, long ere now pierced with sore distress, feeds the wound with her life-blood, and catches the fire unseen. Again and again his own valiance and his line's renown flood back upon her spirit; look and accent cling fast in her bosom, and the pain allows not rest or calm to her limbs.
[tr. Mackail (1885)]

Meanwhile the Queen, long smitten sore with sting of all desire,
With very heart's blood feeds the wound and wastes with hidden fire.
And still there runneth in her mind the hero's valiancy,
And glorious stock; his words, his face, fast in her heart they lie:
Nor may she give her body peace amid that restless pain.
[tr. Morris (1900)]

Long since a prey to passion's torturing pains,
The Queen was wasting with the secret flame,
The cruel wound was feeding on her veins.
Back to the fancy of the lovelorn dame
Came the chief's valour and his country's fame.
His looks, his words still lingered in her breast,
Deep-fixt.
[tr. Taylor (1907), st. 1]

Now felt the Queen the sharp, slow-gathering pangs
of love; and out of every pulsing vein
nourished the wound and fed its viewless fire.
Her hero's virtues and his lordly line
keep calling to her soul; his words, his glance,
cling to her heart like lingering, barbed steel,
and rest and peace from her vexed body fly.
[tr. Williams (1910)]

But the queen, long since smitten with a grievous love-pang, feeds the wound with her life-blood, and is wasted with fire unseen. Oft to her heart rushes back the chief's valour, oft his glorious stock; his looks and words cling fast within her bosom, and the pang withholds calm rest from her limbs.
[tr. Fairclough (1916)]

But the queen finds no rest. Deep in her veins
The wound is fed; she burns with hidden fire.
His manhood, and the glory of his race
Are an obsession with her, like his voice,
Gesture and countenance.
[tr. Humphries (1951)]

But now for some while the queen had been growing more grievously love-sick,
Feeding the wound with her life-blood, the fire biting within her.
Much did she mue on the hero's nobility and much
On his family's fame. His look, his words had gone to her heart
And lodged there: she could get no peace from love's disquiet.
[tr. Day Lewis (1952)]

Too late. The queen is caught between love's pain
and press. She feeds the wound within her veins;
she is eaten by a secret flame. Aeneas'
high name, all he has done, again, again
come like a flood. His face, his words hold fast
her breath. Care strips her limbs of calm and rest.
[tr. Mandelbaum (1971)]

The queen, for her part, all that evening ached
With longing that her heart's blood fed, a wound
Or inward fire eating her away.
The manhood of the man, his pride of birth,
Came home to her time and again; his looks,
His words remained with her to haunt her mind,
And desire for him gave her no rest.
[tr. Fitzgerald (1981)]

But the queen had long since been suffering from love's deadly wound, feeding it with her blood and being consumed by its hidden fire. Again and again there rushed into her mind thoughts of the great valour of the man and the high glories of his line. His features and the words he had spoken had pierced her heart and love gave her body no peace or rest.
[tr. West (1990)]

But the queen, wounded long since by intense love,
feeds the hurt with her life-blood, weakened by hidden fire.
The hero’s courage often returns to mind, and the nobility
of his race: his features and his words cling fixedly to her heart,
and love will not grant restful calm to her body.
[tr. Kline (2002)]

But the queen -- too long she has suffered the pain of love,
hour by hour nursing the wound with her lifeblood,
consumed by the fire buried in her heart.
The man’s courage, the sheer pride of his line,
they all come pressing home to her, over and over.
His looks, his words, they pierce her heart and cling --
no peace, no rest for her body, love will give her none.
[tr. Fagles (2006)]

But love's pain had already pierced the queen.
She fed it with her life-blood; the hidden flame consumed her.
Aeneas' courage and his noble birth haunted her thoughts.
His face and words lodged in her heart.
Love let her find no rest in sleep.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/53207/feed/ 0 53207 https://wist.info/virgil/53475/ https://wist.info/virgil/53475/#respond Thu, 09 Jun 2022 23:04:09 +0000 Dave https://wist.info/?p=53475 ‘Tis fear that proves souls base-born.

[Degeneres animos timor arguit.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 13 (4.13) [Dido] (29-19 BC) [tr. Fairclough (1916)]
    (Source)

Of the bravery shown in Aeneas' tale demonstrating what a great, if not even divine, man he is.

(Source (Latin)). Alternate translations:

Feare shews degenerate minds.
[tr. Ogilby (1649)]

Fear ever argues a degenerate kind.
[tr. Dryden (1697)]

Fear argues a degenerate mind.
[tr. Davidson/Buckley (1854)]

Fear proves a base-born soul.
[tr. Connington (1866)]

Fear shows degenerate souls.
[tr. Cranch (1872)]

Fear proves the vulgar spirit.
[tr. Mackail (1885)]

For fear it is shows base-born souls.
[tr. Morris (1900)]

Fear argues souls degenerate and base.
[tr. Taylor (1907), st. 2, l. 14]

'Tis cowardice
betrays the base-born soul.
[tr. Williams (1910)]

Fear proves a bastard spirit.
[tr. Humphries (1951)]

Mean souls convict themselves by cowardice.
[tr. Day Lewis (1952)]

For in the face of fear
the mean must fall.
[tr. Mandelbaum (1971)]

Tell-tale fear
Betrays inferior souls.
[tr. Fitzgerald (1981), ll. 19-20]

If there is any baseness in a man, it shows as cowardice.
[tr. West (1990)]

Fear reveals the ignoble spirit.
[tr. Kline (2002)]

Fear
Always gives away men of inferior birth.
[tr. Lombardo (2005)]

Fear exposes the lowborn man at once.
[tr. Fagles (2006), l. 16]

Fear shows up lesser men.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/53475/feed/ 0 53475 https://wist.info/virgil/53546/ https://wist.info/virgil/53546/#respond Tue, 14 Jun 2022 16:28:26 +0000 Dave https://wist.info/?p=53546 But I’d sooner have the depths of earth gape open,
and almighty Father hurl me down to Hades
with his bolt, to the pallid shades and inky night,
before I disobey my conscience or its laws.

[Sed mihi vel tellus optem prius ima dehiscat
Vel pater omnipotens adigat me fulmine ad umbras,
Pallentis umbras Erebo noctemque profundam,
Ante, pudor, quam te violo aut tua iura resolvo.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 24ff (4.24-29) [Dido] (29-19 BC) [tr. Bartsch (2021)]
    (Source)

Dido, regarding her loyalty to her dead husband even as she falls in love with Aeneas.

(Source (Latin)). Alternate translations:

But first earth swallow me, or mighty Jove
Shall to the shades with dreadfull thunder smite,
Pale shades of Erebus and deepest night,
Ere shame I violate thee, or wrong thy rites.
[tr. Ogilby (1649)]

But first let yawning earth a passage rend,
And let me thro' the dark abyss descend;
First let avenging Jove, with flames from high,
Drive down this body to the nether sky,
Condemn'd with ghosts in endless night to lie,
Before I break the plighted faith I gave!
[tr. Dryden (1697)]

But sooner may earth from her lowest depths yawn for me, or the almighty Sire hurl me by his thunder to the shades, the pale shades of Erebus and deep night, than I violate thee, modesty, or break they laws.
[tr. Davidson/Buckley (1854)]

But first for me may Earth unseal
The horrors of her womb,
Or Jove with awful thunderpeal
Dismiss me into gloom,
The gloom of Orcus' dim twilight,
Or deeper still, primeval night,
Ere wound I thee, my woman's fame,
Or disallow thy sacred claim.
[tr. Conington (1866)]

But I would rather that the steadfast earth
Should yawn beneath me, from its lowest depths,
Or the Omnipotent Father hurl me down
With thunder to the shades, the pallid shades
Of Erebus, and night profound, ere thee,
O sacred shame, I violate, or break
Thy laws.
[tr. Cranch (1872)]

But rather, I pray, may earth first yawn deep for me, or the Lord omnipotent hurl me with his thunderbolt into gloom, the pallid gloom and profound night of Erebus, ere I soil thee, mine honour, or unloose thy laws.
[tr. Mackail (1885)]

And yet I pray the deeps of earth beneath my feet may yawn,
I pray the Father send me down bolt-smitten to the shades,
The pallid shades of Erebus, the night that never fades,
Before, O Shame, I shame thy face, or loose what thou hast tied!
[tr. Morris (1900)]

But O! gape Earth, or may the Sire of might
Hurl me with lightning to the Shades amain,
Pale shades of Erebus and abysmal Night,
Ere, wifely modesty, thy name I stain,
Or dare thy sacred precepts to profane.
[tr. Taylor (1907), st. 4, l. 28ff]

But may the earth gape open where I tread,
and may almighty Jove with thunder-scourge
hurl me to Erebus' abysmal shade,
to pallid ghosts and midnight fathomless,
before, O Chastity! I shall offend
thy holy power, or cast thy bonds away!
[tr. Williams (1910)]

But rather, I would pray, may earth yawn for me to its depths, or may the Almighty Father hurl me with his bolt to the shades -- the pale shades and abysmal night of Erebus -- before, O Shame, I violate thee or break thy laws!
[tr. Fairclough (1916)]

But I pray, rather,
That earth engulf me, lightning strike me down
To the pale shades and everlasting night
Before I break the laws of decency.
[tr. Humphries (1951)]

But no, I would rather the earth should open and swallow me
Or the Father of heaven strike me with lightning down to the shades --
The pale shades and deep night of the Underworld -- before
I violate or deny pure widowhood's claim upon me.
[tr. Day Lewis (1952)]

But I should call upon the earth to gape
and close above me, or on the almighty
Father to take his thunderbolt, to hurl
me down to the shades, the pallid shadows
and deepest night of Erebus, before
I'd violate you, Shame, or break your laws!
[tr. Mandelbaum (1971)]

But O chaste life, before I break your laws,
I pray that Earth may open, gape for me
Down to its depth, or the omnipotent
With one stroke blast me to the shades, pale shades
Of Erebus and the deep world of night!
[tr. Fitzgerald (1981)]

But I would pray that the earth open to its depths and swallow me or that the All-powerful Father of the Gods blast me with his thunderbolt and hurl me down to the pale shades of Erebus and its bottomless night before I go against my conscience and rescind its laws.
[tr. West (1990)]

But I pray rather that earth might gape wide for me, to its depths,
or the all-powerful father hurl me with his lightning-bolt
down to the shadows, to the pale ghosts, and deepest night
of Erebus, before I violate you, Honour, or break your laws.
[tr. Kline (2002)]

But may the earth gape open and swallow me,
May the Father Almighty blast me
Down to the shades of Erebus below
And Night profound, before I violate you,
O Modesty, and break your vows.
[tr. Lombardo (2005)]

I pray that the earth gape deep enough to take me down
or the almighty Father blast me with one bolt to the shades,
the pale, glimmering shades in hell, the pit of night,
before I dishonor you, my conscience, break your laws.
[tr. Fagles (2006), l. 30ff]

]]> https://wist.info/virgil/53546/feed/ 0 53546 https://wist.info/virgil/54524/ https://wist.info/virgil/54524/#respond Wed, 06 Jul 2022 18:17:32 +0000 Dave https://wist.info/?p=54524 But, oh, how little they know, the omniscient seers.
What good are prayers and shrines to a person mad with love?
The flame keeps gnawing into her tender marrow hour by hour
and deep in her heart the silent wound lives on.
Dido burns with love — the tragic queen.

[Heu vatum ignarae mentes! quid vota furentem,
quid delubra iuvant? Est mollis flamma medullas
interea, et tacitum vivit sub pectore volnus.
Uritur infelix Dido ….]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 65ff (4.65-68) (29-19 BC) [tr. Fagles (2006), l. 82ff]
    (Source)

Of lovesick Dido.

(Source (Latin)). Alternate translations:

Ah ignorant Priests, what availes temples, pray'r,
To ease th'inrag'd! whilst soft fire wastes her veins,
And in her breast, a silent wound remaines.
Unhappy Dido burnes ....
[tr. Ogilby (1649)]

What priestly rites, alas! what pious art,
What vows avail to cure a bleeding heart!
A gentle fire she feeds within her veins,
Where the soft god secure in silence reigns.
[tr. Dryden (1697)]

Alas, how ignorant the minds of seers! what can prayers, what can temples, avail a raging lover? The gentle flame preys all the while upon her vitals and the secret wound rankles in her breast. Unhappy dido burns ....
[tr. Davidson/Buckley (1854)]

Alas! but seers are blind to day:
Can vows, can sacrifice allay
     A frantic lover's smart?
The very marrow of her frame
Is turning all the while to flame,
     The wound is at her heart.
Unhappy Dido! all ablaze ....
[tr. Conington (1866)]

Alas, the ignorance
Of all prophetic lore! What vows, what shrines
Can help her raging love? The soft flame burns,
Meanwhile, the marrow of her life; the wound
Lives silently, and rankles 'neath her breast.
The unhappy Dido [...] with burning bosom ....
[tr. Cranch (1872), l. 85ff]

Ah, witless souls of soothsayers! how may vows or shrines help her madness? all the while the subtle flame consumes her inly, and deep in her breast the wound is silent and alive.
[tr. Mackail (1885)]

Woe's me! the idle mind of priests! what prayer, what shrine avails
The wild with love!—and all the while the smooth flame never fails
To eat her heart: the silent wound lives on within her breast:
Unhappy Dido burneth up ....
[tr. Morris (1900), l. 65ff]

Blind seers, alas! what art
To calm her frenzy, now hath vow or shrine?
Deep in her marrow feeds the tender smart,
Unseen, the silent wound is festering in her heart.
Poor Dido burns ....
[tr. Taylor (1907), st. 9-10; l. 71ff]

How blind the hearts of prophets be! Alas!
Of what avail be temples and fond prayers
to change a frenzied mind? Devouring ever,
love's fire burns inward to her bones; she feels
quick in her breast the viewless, voiceless wound.
[tr. Williams (1910)]

Ah, blind souls of seers! Of what avail are vows or shrines to one wild with love? All the while the flame devours her tender heart-strings, and deep in her breast lives the silent wound. Unhappy Dido burns ....
[tr. Fairclough (1916)]

Alas, poor blind interpreters! What woman
In love is helped by offerings or altars?
Soft fire consumes the marrow-bones, the silent
Wound grows, deep in the heart.
Unhappy Dido burns ....
[tr. Humphries (1951)]

Ah, little the soothsayers know! What value have vows or shrines
For a woman wild with passion, the while love's flame eats into
Her gentle flesh and love's wound works silently in her breast?
So burns the ill-starred Dido ....
[tr. Day Lewis (1952)]

But oh the ignorance of the augurs! How
can vows and altars help one wild with love?
Meanwhile the supple flame devours her marrow;
within her breast the silent wound lives on.
Unhappy Dido burns ....
[tr. Mandelbaum (1971), l. 86ff]

Alas, what darkened minds have soothsayers!
What good are shrines and vows to maddened lovers?
The inward fire eats the soft marrow away,
And the internal wound bleeds on in silence.
Unlucky Dido, burning ...
[tr. Fitzgerald (1981), l. 91ff]

But priests, as we know, are ignorant. What use are prayers and shrines to a passionate woman? The flame was eating the soft marrow of her bones and the wound lived quietly under her breast. Dido was on fire with love ....
[tr. West (1990)]

Ah, the unknowing minds of seers! What use are prayers
or shrines to the impassioned? Meanwhile her tender marrow
is aflame, and a silent wound is alive in her breast.
Wretched Dido burns ....
[tr. Kline (2002)]

But what do prophets know? How much can vows,
Or shrines, help a raging heart? Meanwhile the flame
Eats her soft marrow, and the wound lives,
Silent beneath her breast. Dido is burning.
[tr. Lombardo (2005)]

But what can prophets know? What use are vows
and shrines to the obsessed? The flame devoured her soft marrow;
the silent wound throbbed in her heart.
Unhappy Dido burned.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/54524/feed/ 0 54524 https://wist.info/virgil/54738/ https://wist.info/virgil/54738/#respond Wed, 13 Jul 2022 19:08:38 +0000 Dave https://wist.info/?p=54738 “Both Dido and the Trojan chief will reach
their shelter in the same cave. I shall be there.
And if I can rely on your goodwill,
I shall unite the two in certain marriage
And seal her as Aeneas’ very own;
and this shall be their wedding.” Cytherea
said nothing to oppose the plan; she granted
what Juno wanted, smiling at its cunning.

[“Speluncam Dido dux et Troianus eandem
devenient; adero, et, tua si mihi certa voluntas,
conubio iungam stabili propriamque dicabo,
hic hymenaeus erit.” — Non adversata petenti
adnuit, atque dolis risit Cytherea repertis.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 124ff (4.124-128) [Juno] (29-19 BC) [tr. Mandelbaum (1971), l. 164ff]
    (Source)

Juno, planning stratagems to isolate then marry Aeneas and Dido, and Venus (who's actually working for Jove) consenting to the shenanigans.

(Source (Latin)). Alternate translations:

The Trojan, and the Queen shall take one cave,
I will be present, if thy aid I have.
In wedlock firme I'le dedicate her thine.
There, Hymen them in private shall combine.
These faire proposalls Venus not denide,
Smiling when she her cunning drift espide.
[tr. Ogilby (1649)]

"One cave a grateful shelter shall afford
To the fair princess and the Trojan lord.
I will myself the bridal bed prepare,
If you, to bless the nuptials, will be there:
So shall their loves be crown'd with due delights,
And Hymen shall be present at the rites."
The Queen of Love consents, and closely smiles
At her vain project, and discover'd wiles.
[tr. Dryden (1697)]

Dido and the Trojan prince shall repair to the same cave: there will I be present, and, if I hav eyour firm consent, I will join them in the lasting bonds of wedlock, and consecrate her to be his for ever. The god of marriage will be there. Venus, without any opposition, agreed to her proposal, and smiled at the fraud she discovered.
[tr. Davidson/Buckley (1854)]

While Dido and the Trojan king
Chance to the self-same cave shall bring:
And there myself, your will once known,
Will make her his, and his alone.
Thus shall they wed.' Love's queen assents:
Smiles at the fraud, but not prevents.
[tr. Conington (1866)]

"Dido and the Trojan prince
To the same cave for shelter will repair.
I will be there, and, if thy will be mine,
Will join them in firm wedlock, and declare
Their union. There the nuptial rites shall be."
Not adverse, Cytherea nods assent
To her request, and smiles at the open fraud.
[tr. Cranch (1872), l. 163ff]

"Dido and the Trojan captain shall take refuge in the same cavern. I will be there, and if thy goodwill is assured me, I will unite them in wedlock, and make her wholly his; here shall Hymen be present." The Cytherean gave ready assent to her request, and laughed at the wily invention.
[tr. Mackail (1885)]

"Then Dido and the Trojan lord on one same cave shall hap;
I will be there, and if to me thy heart be stable grown,
In wedlock will I join the two and deem her all his own:
And there shall be their bridal God." Then Venus nought gainsaid,
But, nodding yea, she smiled upon the snare before her laid.
[tr. Morris (1900)]

"One cave shall screen both lovers in that hour.
There will I be, if thou approve, meanwhile
And make her his in wedlock. Hymen's power
Shall seal the rite." -- Not adverse, with a smile
Sweet Venus nods assent, and gladdens at the guile.
[tr. Taylor (1907), st. 16, l. 140ff]

"... While Dido and her hero out of Troy
to the same cavern fly. My auspices
I will declare -- if thou alike wilt bless;
and yield her in true wedlock for his bride.
Such shall their spousal be!" To Juno's will
Cythera's Queen inclined assenting brow,
and laughed such guile to see.
[tr. Williams (1910)]

"To the same cave shall come Dido and the Trojan chief. I will be there and, if certain of thy goodwill, will link them in sure wedlock, sealing her for his own ; this shall be their bridal!" Yielding to her suit, the Cytherean gave assent and smiled at the guile discovered.
[tr. Fairclough (1916)]

"And Dido and the Trojan come for shelter
To the same cave. I will be there and join them
In lasting wedlock; she will be his own,
His bride, forever; this will be their marriage."
Venus assented, smiling, not ungracious --
The trick was in the open.
[tr. Humphries (1951)]

But Dido and lord Aeneas, finding their way to the same cave,
Shall meet. I'll be there: and if I may rely on your goodwill,
There I shall join them in lasting marriage, and seal her his,
With Hymen present in person. Venus made no opposition
To Juno's request, though she smiled at the ingenuity of it.
[tr. Day Lewis (1952)]

"As Dido and the Trojan captain come
To one same cavern, I shall be on hand,
and if I can be certain you are willing,
There I shall marry them and call her his.
A wedding, this will be." Then Cytherea,
Not disinclined, nodded to Juno's plea,
And smiled at the stratagem now given away.
[tr. Fitzgerald (1981), l. 173ff]

"Dido and the leader of the Trojans will both take refuge in the same cave. I shall be there, and if your settled will is with me in this, I shall join them in lasting marriage and make her his. This will be their wedding." This was what Juno asked, and Venus of Cythera did not refuse her but nodded in assent. She saw through the deception and laughed.
[tr. West (1990)]

Dido and the Trojan leader will reach the same cave.
I’ll be there, and if I’m assured of your good will,
I’ll join them firmly in marriage, and speak for her as his own:
this will be their wedding-night.” Not opposed to what she wanted,
Venus agreed, and smiled to herself at the deceit she’d found.
[tr. Kline (2002)]

"And Dido and Troy’s commander will make their way
to the same cave for shelter. And I’ll be there,
if I can count on your own good will in this --
I’ll bind them in lasting marriage, make them one.
Their wedding it will be!” So Juno appealed
and Venus did not oppose her, nodding in assent
and smiling at all the guile she saw through ...
[tr. Fagles (2006)]

"But Dido and the Trojan prince will come to the same cave.
I'll be there, and if you're sure you want this,
I'll join them in a stable marriage; she'll be his.
This will be their wedding."
Venus, smiling at the trick's transparency, agreed to this request.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/54738/feed/ 0 54738 https://wist.info/virgil/54910/ https://wist.info/virgil/54910/#respond Thu, 21 Jul 2022 23:02:54 +0000 Dave https://wist.info/?p=54910 Then Dido and the Trojan lord meet in the self-same cave;
Then Earth, first-born of everything, and wedding Juno gave
The token; then the wildfires flashed, and air beheld them wed,
And o’er their bridal wailed the nymphs in hill-tops overhead.

That day began the tide of death; that day the evil came;
No more she heedeth eyes of men; no more she heedeth fame;
No more hath Dido any thought a stolen love to win,
But calls it wedlock: yea, e’en so she weaveth up the sin.

[Speluncam Dido dux et Troianus eandem
deveniunt: prima et Tellus et pronuba Iuno
dant signum; fulsere ignes et conscius aether
conubiis, summoque ulularunt vertice nymphae.
Ille dies primus leti primusque malorum
causa fuit; neque enim specie famave movetur,
nec iam furtivum Dido meditatur amorem:
coniugium vocat; hoc praetexit nomine culpam.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 165ff (4.165-172) (29-19 BC) [tr. Morris (1900), l. 164ff]
    (Source)

(Source (Latin)). Alternate translations:

The Trojan Prince and Dido take one cave.
First earth and marrying Juno gave the signe:
Fire, ayre, both conscious of the Contract shine,
And Nymphs sit howling on the high-browd hills.
This the first day of death, and first of ills
The cause; for neither forme, nor fame did move,
Nor Dido judgeth this unlawfull love;
She stiles it wedlock, gives her crime that name.
[tr. Ogilby (1649)]

The queen and prince, as love or fortune guides,
One common cavern in her bosom hides.
Then first the trembling earth the signal gave,
And flashing fires enlighten all the cave;
Hell from below, and Juno from above,
And howling nymphs, were conscious of their love.
From this ill-omen'd hour in time arose
Debate and death, and all succeeding woes.

The queen, whom sense of honor could not move,
No longer made a secret of her love,
But call'd it marriage, by that specious name
To veil the crime and sanctify the shame.
[tr. Dryden (1697)]

Dido and the Trojan prince repair to the same cave. Then first the Earth, and Juno who presides over marriage, gave the signal: lightnings flashed, the sky was a witness to the alliance, and the nymphs were heard to shriek on the mountain tops. That day first proved the source fo death, the source of woes: for now Dido is neither influenced by appearance nor character, nor is she now studious to carry on clandestine live: she calls it marriage: she veils her guilt under that name.
[tr. Davidson/Buckley (1854)]

Driven haply to the same retreat
The Dardan chief and Dido meet.
Then Earth, the venerable dame,
     And Juno give the sign:
Heaven lightens with attesting flame,
     And bids its torches shine,
And from the summit of the peak
The nymphs shrill out the nuptial shriek.

     That day she first began to die:
That day first taught her to defy
The public tongue, the public eye.
No secret love is Dido's aim:
She calls it marriage now; such name
She chooses to conceal her shame.
[tr. Conington (1866)]

Dido and the Trojan prince
In the same cave find refuge. Tellus then,
And Juno, goddess of the nuptial ties.
Give signal. Lightnings flash around. The sky
Is witness of the hymeneal rites;
And from the mountain summits shriek the nymphs.
That day first proved the source of death; that first
The origin of woes. For neither now
By seeming or good fame is Dido moved;
Nor does she meditate clandestine love.
She calls it marriage ; and beneath this name
Conceals her fault.
[tr. Cranch (1872), l. 213ff]

Dido and the Trojan captain take refuge in the same cavern. Primeval Earth and Juno the bridesmaid give the sign; fires flash out high in air, witnessing the union, and Nymphs cry aloud on the mountain-top. That day opened the gate of death and the springs of ill. For now Dido recks not of eye or tongue, nor sets her heart on love in secret: she calls it marriage, and with this name veils her fall.
[tr. Mackail (1885)]

One cave protects the pair. Earth gives the sign,
With Juno, mistress of the nuptial chain.
And heaven bears witness, and the lightnings shine,
And from the crags above shriek out the Nymphs divine.

Dark day of fate, and dismal hour of sin!
Then first disaster did the gods ordain,
And death and woe were destined to begin.
Nor shame nor scandal now the Queen restrain,
No more she meditates to hide the stain,
No longer chooses to conceal her flame.
Marriage she calls it, but the fraud is plain,
And pretexts weaves, and with a specious name
Attempts to veil her guilt, and sanctify her shame.
[tr. Taylor (1907), st. 21-2, l. 179ff]

In that same hour
Queen Dido and her hero out of Troy
to the same cavern fly. Old Mother-Earth
and wedlock-keeping Juno gave the sign;
the flash of lightnings on the conscious air
were torches to the bridal; from the hills
the wailing wood-nymphs sobbed a wedding song.
Such was that day of death, the source and spring
of many a woe. For Dido took no heed
of honor and good-name; nor did she mean
her loves to hide; but called the lawlessness
a marriage, and with phrases veiled her shame.
[tr. Williams (1910)]

To the same cave come Dido and the Trojan chief. Primal Earth and nuptial Juno give the sign; fires flashed in Heaven, the witness to their bridal, and on the mountain-top screamed the Nymphs. That day was the first day of death, that first the cause of woe. For no more is Dido swayed by fair show or fair fame, no more does she dream of a secret love: she calls it marriage and with that name veils her sin!
[tr. Fairclough (1916)]

To the same cave go Dido and Aeneas,
Where Juno, as a bridesmaid, gives the signal,
And mountain nymphs wail high their incantations,
First day of death, first cause of evil. Dido
Is unconcerned with fame, with reputation,
With how it seems to others. This is marriage
For her, not hole-and-corner guilt; she covers
Her folly with this name.
[tr. Humphries (1951)]

Now Dido and the prince Aeneas found themselves
In the same cave. Primordial Earth and presiding Juno
Gave the signal. The firmament flickered with fire, a witness
Of wedding. Somewhere above, the Nymphs cried out in pleasure.
That day was doom's first birthday and that first day was the cause of
Evils. Dido recked nothing for appearance or reputation:
The love she brooded on now was a secret love no longer;
Marriage, she called it, drawing the word to veil her sin.
[tr. Day Lewis (1952)]

Dido and the trojan
chieftain have reached the same cave. Primal Earth
and Juno, queen of marriages, together
now give the signal: lightning fires flash,
the upper air is witness to their mating,
and from the highest hilltops shout the nymphs.
That day was her first day of death and ruin.
For neither how things seem nor how they are deemed
moves Dido now, and she no longer thinks
of furtive love. For Dido calls it marriage
and with this name she covers up her fault.
[tr. Mandelbaum (1971), l. 218ff]

Now to the self-same cave
Came Dido and the captain of the trojans.
Primal Earth herself and Nuptial Juno
Opened the ritual, torches of lighting blazed,
High Heaven became witness to the marriage,
And nymphs cried out wild hymns from a mountain top.
That day was the first cause of death, and first
Of sorrow. Dido had no further qualms
As to impressions given and set abroad;
She thought no longer of a secret love
But called it marriage. Thus under that name,
She hid her fault.
[tr. Fitzgerald (1981), l. 227ff]

Dido and the leader of the Trojans took refuge together in the same cave. The sign was first given by Earth and by Juno as matron of honour. Fires flashed and the heavens were witness to the marriage while nymphs wailed on the mountain tops. This day was the beginning of her death, the first cause of all her sufferings From now on dido gave no thought to appearance or her own good name and no longer kept her love as a secret in her own heart, but called it marriage, using the word to cover her guilt.
[tr. West (1990)]

Dido and the Trojan leader reach the very same cave.
Primeval Earth and Juno of the Nuptials give their signal:
lightning flashes, the heavens are party to their union,
and the Nymphs howl on the mountain heights.
That first day is the source of misfortune and death.
Dido’s no longer troubled by appearances or reputation,
she no longer thinks of a secret affair: she calls it marriage:
and with that name disguises her sin.
[tr. Kline (2002)]

And Dido and the Trojan leader make their way
To the same cave. Earth herself and bridal Juno
Give the signal. Fires flash in the Sky,
Witness to their nuptials, and the Nymphs
Wail high on the mountaintop. That day
Was the first cause 0of calamity and of death
To come. For no longer is Dido swayed
By appearances or her good name. No more
Does she contemplate a secret love. She calls it
Marriage, and with that word she cloaks her sin.
[tr. Lombardo (2005)]

Dido and Troy’s commander
make their way to the same cave for shelter now.
Primordial Earth and Juno, Queen of Marriage,
give the signal and lightning torches flare
and the high sky bears witness to the wedding,
nymphs on the mountaintops wail out the wedding hymn.
This was the first day of her death, the first of grief,
the cause of it all. From now on, Dido cares no more
for appearances, nor for her reputation, either.
She no longer thinks to keep the affair a secret,
no, she calls it a marriage,
using the word to cloak her sense of guilt.
[tr. Fagles (2006), l. 207ff]

Dido and the Trojan leader come to the same cave.
Ancient Earth and Juno, marriage goddess, give the signal.
Lightning flashes, nymphs howl from the hills,
the sky is witness to the wedding.
This was the first day of death, the first cause of ruin.
She's unmoved by rumor or appearance
and no longer plans to hide her love: she says they're wed.
With this word she masks her fault.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/54910/feed/ 0 54910 https://wist.info/virgil/53729/ https://wist.info/virgil/53729/#respond Wed, 22 Jun 2022 20:02:15 +0000 Dave https://wist.info/?p=53729 Rumor! What evil can surpass her speed?
In movement she grows mighty, and achieves
strength and dominion as she swifter flies.
small first, because afraid, she soon exalts
her stature skyward, stalking through the lands
and mantling in the clouds her baleful brow.

[Fama, malum qua non aliud velocius ullum;
Mobilitate viget, virisque adquirit eundo;
Parva metu primo; mox sese attollit in auras,
Ingrediturque solo, et caput inter nubila condit.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 174ff (4.174-177) (29-19 BC) [tr. Williams (1910)]
    (Source)

(Source (Latin)). Alternate translations:

Fame is an evill, none more swift, which gaines
By motion strength, in flying force obtaines,
Small first by feare, to heaven advanc'd now shrowds,
Stalking on earth, her head amongst the clouds.
[tr. Ogilby (1649)]

Fame, the great ill, from small beginnings grows:
Swift from the first; and ev'ry moment brings
New vigor to her flights, new pinions to her wings.
Soon grows the pigmy to gigantic size;
Her feet on earth, her forehead in the skies.
[tr. Dryden (1697)]

Fame, than whom no pest is more swift, by exerting her agility grows more active, and acquires strength on her way : small at first through fear; soon she shoots up into the skies, and stalks along the ground, while she hides her head among the clouds.
[tr. Davidson/Buckley (1854)]

Fame than who never plague that runs
Its way more swiftly wins:
Her very motion lends her power:
She flies and waxes every hour.
At first she shrinks, and cowers for dread:
Ere long she soars on high:
Upon the ground she plants her tread,
Her forehead in the sky.
[tr. Conington (1866)]

Rumor, than whom no evil is more swift.
She grows by motion, gathers strength by flight.
Small at the first, through fear, soon to the skies
She lifts herself. She walks upon the ground.
And hides her head in clouds.
[tr. Cranch (1872)]

Rumour, than whom none other is more swift to mischief; she thrives on restlessness and gains strength by going: at first small and timorous; soon she lifts herself on high and paces the ground with head hidden among the clouds.
[tr. Mackail (1885)]

Rumour, of whom nought swifter is of any evil thing:
She gathereth strength by going on, and bloometh shifting oft!
A little thing, afraid at first, she springeth soon aloft;
Her feet are on the worldly soil, her head the clouds o'erlay.
[tr. Morris (1900)]

Fame, far the swiftest of all mischiefs bred;
Speed gives her force; she strengthens as she flies.
Small first through fear, she lifts a loftier head,
Her forehead in the clouds, on earth her tread.
[tr. Taylor (1907), st. 23, ll. 200-204]

Rumour of all evils the most swift. Speed lends her strength, and she wins vigour as she goes; small at first through fear, soon she mounts up to heaven, and walks the ground with head hidden in the clouds.
[tr. Fairclough (1916)]

Rumor
Than whom no other evil was ever swifter.
She thrives on motion and her own momentum;
Tiny at first in fear, she swells, colossal
In no time, walks on earth, but her head is hidden
Among the clouds.
[tr. Humphries (1951)]

Rumour, the swiftest traveller of all the ills on earth,
Thriving on movement, gathering strength as it goes; at the start
A small and cowardly thing, it soon puffs itself up,
And walking upon the ground, buries its head in the cloud-base.
[tr. Day Lewis (1952)]

Rumor,
whose life is speed, whose going gives her force.
Timid and small at first, she soon lifts up
her body in the air. She stalks the ground;
her head is hidden in the clouds.
[tr. Mandelbaum (1971), l. 230ff]

Rumor
Thrives on motion, stronger for the running,
Lowly at first through fear, then rearing high,
She treads the land and hides her head in cloud.
[tr. Fitzgerald (1981), l. 241ff]

Of all the ills there are, Rumour is the swiftest. She thrives on movement and gathers strength as she goes. From small and timorous beginnings she soon lifts herself up into the air, her feet still on the ground and her head hidden in the clouds.
[tr. West (1990)]

Rumour, compared with whom no other is as swift.
She flourishes by speed, and gains strength as she goes:
first limited by fear, she soon reaches into the sky,
walks on the ground, and hides her head in the clouds.
[tr. Kline (2002)]

Rumor, the swiftest of evils. She thrives on speed
And gains power as she goes. Small and timid at first,
She grows quickly, and though her feet touch the ground
Her head is hidden in the clouds.
[tr. Lombardo (2005), l. 199ff]

Rumor, swiftest of all the evils in the world.
She thrives on speed, stronger for every stride,
slight with fear at first, soon soaring into the air
she treads the ground and hides her head in the clouds.
[tr. Fagles (2006), l. 220ff]

Rumor, no other evil can move more quickly:
She grows with speed and acquires strength in motion,
At first, she is small from fear, but soon she raises herself to the sky
and walks onto the land hiding her head among the clouds.
[tr. @sentantiq (2015)]

Rumor, swiftest of all evil;
she thrives on speed and gains strength as she goes.
At first she's small and scared, but soon she rears to the skies,
her feet still on the ground, her head hidden in the clouds.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/53729/feed/ 0 53729 https://wist.info/virgil/54146/ https://wist.info/virgil/54146/#respond Wed, 29 Jun 2022 20:03:09 +0000 Dave https://wist.info/?p=54146 Rumor, quicksilver afoot
and swift on the wing, a monster, horrific, huge
and under every feather on her body — what a marvel —
an eye that never sleeps and as many tongues as eyes
and as many raucous mouths and ears pricked up for news.
By night she flies aloft, between the earth and sky,
whirring across the dark, never closing her lids
in soothing sleep. By day she keeps her watch,
crouched on a peaked roof or palace turret,
terrorizing the great cities, clinging as fast
to her twisted lies as she clings to words of truth.

[… [P]edibus celerem et pernicibus alis,
monstrum horrendum, ingens, cui, quot sunt corpore plumae
tot vigiles oculi subter, mirabile dictu,
tot linguae, totidem ora sonant, tot subrigit aures.
Nocte volat caeli medio terraeque per umbram,
stridens, nec dulci declinat lumina somno;
luce sedet custos aut summi culmine tecti,
turribus aut altis, et magnas territat urbes;
tam ficti pravique tenax, quam nuntia veri.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 180ff (4.180-188) (29-19 BC) [tr. Fagles (2006), l. 226ff]
    (Source)

The personification of "Rumor" (Fame, or Fama).

(Source (Latin)). Alternate translations:

Swift footed, quick she flyes,
A huge fowle Monster, in each feather lies
A watching eye conceal'd, (and strange) she bears
As many tongues, loud mouths, and list'ning ears.
A watch by day, on battlements she lights,
Or lofty towers, and mighty towns affrights.
Falshoods, and lyes, of as the truth she tells,
And Nations then with various rumours swells.
Things feign'd and reall, glad alike she sung.
[tr. Ogilby (1649)]

Swift is her walk, more swift her winged haste:
A monstrous phantom, horrible and vast.
As many plumes as raise her lofty flight,
So many piercing eyes enlarge her sight;
Millions of opening mouths to Fame belong,
And ev'ry mouth is furnish'd with a tongue,
And round with list'ning ears the flying plague is hung.
She fills the peaceful universe with cries;
No slumbers ever close her wakeful eyes;
By day, from lofty tow'rs her head she shews,
And spreads thro' trembling crowds disastrous news;
With court informers haunts, and royal spies;
Things done relates, not done she feigns, and mingles truth with lies.
Talk is her business, and her chief delight
To tell of prodigies and cause affright.
[tr. Dryden (1697)]

Swift to move with feet and persevering wings: a monster hideous, immense; who (wondrous to relate!) for as many plumes as are in her body, numbers so many wakeful eyes beneath, so many tongues, so many babblingmouths, pricks up so many listening ears. By night, through the mid regions of the sky, and through the shades of earth, she flies buzzing, nor inclines her eyes to balmy rest. Watchful by day, she perches either on some high house-top, or on lofty turrets, and fills mighty cities with dismay; as obstinately bent on falsehood and iniquity as on reporting truth.
[tr. Davidson/Buckley (1854)]

... With feet and rapid wings for flight.
Huge, terrible, gigantic Fame!
For every plume that clothes her frame
An eye beneath the feather peeps,
A tongue rings loud, an ear upleaps.
Hurtling 'twixt earth and heaven she flies
By night, nor bows to sleep her eyes:
Perched on a roof or tower by day
She fills great cities with dismay;
How oft soe'er the truth she tell,
She loves a falsehood all too well.
[tr. Conington (1866)]

With nimble feet, and swift persistent wings,
A monster huge and terrible is she.
As many feathers as her body bears,
So many watchful eyes beneath them lurk,
So many tongues and mouths, and ears erect.
By night 'twixt heaven and earth she flies, through shades,
With rushing wings, nor shuts her eyes in sleep.
By day she watches from the roofs or towers;
And the great cities fills with haunting fears;
As prone to crime and falsehood as to truth ...
[tr. Cranch (1872), l. 236ff]

Fleet-footed and swift of wing, ominous, awful, vast; for every feather on her body is a waking eye beneath, wonderful to tell, and a tongue, and as many loud lips and straining ears. By night she flits between sky and land, shrilling through the dusk, and droops not her lids in sweet slumber; in daylight she sits on guard upon tall towers or the ridge of the house-roof, and makes great cities afraid; obstinate in perverseness and forgery no less than messenger of truth.
[tr. Mackail (1885)]

Swift are her wings to cleave the air, swift-foot she treads the earth:
A monster dread and huge, on whom so many as there lie
The feathers, under each there lurks, O strange! a watchful eye;
And there wag tongues, and babble mouths, and hearkening ears upstand
As many: all a-dusk by night she flies 'twixt sky and land
Loud clattering, never shutting eye in rest of slumber sweet.
By day she keepeth watch high-set on houses of the street,
Or on the towers aloft she sits for mighty cities' fear!
And lies and ill she loves no less than sooth which she must bear.
[tr. Morris (1900)]

Swift-winged, swift-footed, of enormous girth,
Huge, horrible, deformed, a giantess from birth.
As many feathers as her form surround,
Strange sight! peep forth so many watchful eyes,
So many mouths and tattling tongues resound,
So many ears among the plumes uprise.
By night with shrieks 'twixt heaven and earth she flies,
Nor suffers sleep her eyelids to subdue;
By day, the terror of great towns, she spies
From towers and housetops, perched aloft in view,
Fond of the false and foul, yet herald of the true.
[tr. Taylor (1907), st. 23-24, l. 206ff]

Feet swift to run and pinions like the wind
the dreadful monster wears; her carcase huge
is feathered, and at root of every plume
a peering eye abides; and, strange to tell,
an equal number of vociferous tongues,
foul, whispering lips, and ears, that catch at all.
At night she spreads midway 'twixt earth and heaven
her pinions in the darkness, hissing loud,
nor e'er to happy slumber gives her eyes:
but with the morn she takes her watchful throne
high on the housetops or on lofty towers,
to terrify the nations. She can cling
to vile invention and malignant wrong,
or mingle with her word some tidings true.
[tr. Williams (1910)]

Swift of foot and fleet of wing, a monster awful and huge, who for the many feathers in her body has as many watchful eyes below -- wondrous to tell -- as many tongues, as many sounding mouths, as many pricked-up ears. By night, midway between heaven and earth, she flies through the gloom, screeching, nor droops her eyes in sweet sleep; by day she sits on guard on high roof-top or lofty turrets, and affrights great cities, clinging to the false and wrong, yet heralding truth.
[tr. Fairclough (1916)]

Swift of foot,
Deadly of wing, a huge and terrible monster,
With an eye below each feather in her body,
A tongue, a mouth, for every eye, and ears
Double that number; in the night she flies
Above the earth, below the sky, in shadow
Noisy and shrill; her eyes are never closed
In slumber; and by day she perches, watching
From tower or battlement, frightening great cities.
She heralds truth, and clings to lies and falsehood,
[tr. Humphries (1951)]

A swift-footed creature, a winged angel of ruin,
A terrible, grotesque monster, each feather upon whose body --
Incredible though it sounds -- has a sleepless eye beneath it,
And for every eye she has also a tongue, a voice and a pricked ear.
At night she flits midway between earth and sky, through the gloom
Screeching, and never closes her eyelids in sweet slumber:
By day she is perched like a look-out either upon a roof-top
Or some high turret; so she terrorises whole cities,
Loud-speaker of truth, hoarder of mischievous falsehood, equally.
[tr. Day Lewis (1952)]

Fast-footed
and lithe of wing, she is a terrifying
enormous monster with as many feathers
as she has sleepless eyes beneath each feather
(amazingly), as many sounding tongues
and mouths, and raises up as many ears.
Between the earth and skies she flies by night,
screeching across the darkness, and she never
closes her eyes in gentle sleep. By day
She sits as sentinel on some steep roof
or on high towers, frightening vast cities;
for she holds fast to falsehood and distortion
as often as to messages of truth.
[tr. Mandelbaum (1971), l. 237ff]

... [G]iving her speed on foot and on the wing:
Monstrous, deformed, titanic. Pinioned, with
An eye beneath for every body feather,
And, strange to say, as many tongues and buzzing
Mouths as eyes, as many pricked-up ears,
By night she flies between the earth and heaven
Shrieking through darkness, and she never turns
Her eye-lids down to sleep. by day she broods,
On the alert, on rooftops or on towers,
Bringing great cities fear, harping on lies
And slander evenhandedly with truth.
[tr. Fitzgerald (1981), l. 248ff]

Rumour is quick of foot and swift on the wing, a huge and terrible monster, and under every feather of her body, strange to tell, there lies an eye that never sleeps, a mouth and a tongue that are never silent, and an ear always pricked. by night she flies between earth and sky, squawking through the darkness, and never lowers her eyelids in sweet sleep. By day she keeps watch perched on the tops of gables or on high towers and causes fear in great cities, holding fast to her lies and distortions as often as she tells the truth.
[tr. West (1990)]

A monster, vast and terrible, fleet-winged
and swift-footed, sister to Coeus and Enceladus,
who for every feather on her body has as many
watchful eyes below (marvelous to tell), as many
tongues speaking, as many listening ears.
She flies, screeching, by night through the shadows
between earth and sky, never closing her eyelids
in sweet sleep: by day she sits on guard on tall roof-tops
or high towers, and scares great cities, as tenacious
of lies and evil, as she is messenger of truth.
[tr. Kline (2002)]

Fast on her feet, her beating wings a blur,
She is a dread, looming monster. Under every feather
On her body she has -- strange to say -- a watchful eye,
A tongue, a shouting mouth, and pricked-up ears.
By night she wheels through the dark skies, screeching,
And never closes her shining eyes in sleep.
By day she perches on rooftops or towers,
Watching, and she throws whole cities into panic,
As much a hardened liar as a herald of truth.
[tr. Lombardo (2005), l. 205ff]

Her feet are swift and her wings are hateful,
A dread creation whose huge body bristles with feathers.
And beneath them all are watchful eyes, chilling to describe
And as many tongues within whispering mouths and between attentive ears.
At night she flights mid-sky and over the shadowed earth,
Hissing, refusing to rest her eyes in sweet sleep.
At day she stands guard at the highest roof-peak
Or on looming towers as she brings the cities terror.
She sticks at times to base lies and other times to truth.
[tr. @sentantiq (2015)]

She's fast of foot and fleet of wing, a huge horrific monster.
Under all her feathers lurk (amazingly)
as many watching eyes and tongues,
as many talking mouths and pricked-up ears.
She flies by night, between the sky and earth, screeching through the dark.
Her eyes don't close in welcome sleep.
By day she perches as a lookout on high roofs
or towers and alarms great cities.
She's as fond of fiction and perversity as truth.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/54146/feed/ 0 54146 https://wist.info/virgil/55018/ https://wist.info/virgil/55018/#respond Wed, 27 Jul 2022 18:27:43 +0000 Dave https://wist.info/?p=55018 You’re running away — from me? Oh, I pray you
by these tears, by the faith in your right hand —
what else have I left myself in all my pain? —
by our wedding vows, the marriage we began,
if I deserve some decency from you now,
if anything mine has ever won your heart,
pity a great house about to fall, I pray you,
if prayers have any place — reject this scheme of yours!

[Mene fugis? Per ego has lacrimas dextramque tuam te
(Quando aliud mihi jam miserae nihil ipsa reliqui)
Per connubia nostra, per inceptos Hymenaeos;
Si bene quid de te merui, fuit aut tibi quidquam
Dulce meum, miserere domus labentis, et istam,
Oro, si quis adhuc precibus locus, exue mentem.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 314ff (3.314-319) [Dido] (29-19 BC) [tr. Fagles (2006), l. 390ff]
    (Source)

Dido begging Aeneas not to desert her.

(Source (Latin)). Alternate translations:

Or fly'st thou me? by these tears, this right hand,
(Since nothing else remains to woefull me)
Our marriage, our prepar'd solemnity.
If I have well deserv'd, or ought was mine,
Pity a falling house, change this designe
If prayers have power.
[tr. Ogilby (1649)]

See whom you fly! am I the foe you shun?
Now, by those holy vows, so late begun,
By this right hand, (since I have nothing more
To challenge, but the faith you gave before;)
I beg you by these tears too truly shed,
By the new pleasures of our nuptial bed;
If ever Dido, when you most were kind,
Were pleasing in your eyes, or touch'd your mind;
By these my pray'rs, if pray'rs may yet have place,
Pity the fortunes of a falling race.
[tr. Dryden (1697)]

Wilt thou fly from me? By these tears, by that right hand, (since I have left nothing else to myself now, a wretch forlorn,) by our nuptial rights, by our conjugal loves begun; if I have deserved any thanks at they hand, or if ever you saw any charms in me, take pity, I implore thee, on a falling race, and, if yet there is any room for prayers, lay aside your resolution.
[tr. Davidson/Buckley (1854)]

From me you fly! Ah! let me crave,
By these poor tears, that hand you gave --
Since, parting with my woman's pride,
My madness leaves me nought beside --
By that our wedlock, by the rite
Which, but begun, could yet unite,
If e'er my kindness held you bound,
If e'er in me your joy you found,
Look on this falling house, and still,
If prayer can touch you, change your will.
[tr. Conington (1866)]

Fly'st thou from me?
Ah, by these tears, and by this hand of thine
(Since to me, wretched, nothing else is left).
By our marriage tie, our nuptial rites begun.
If any favor I deserved of thee,
Or if in anything I have been sweet
And dear to thee, pity this falling house!
I do beseech thee, if there yet be room
For entreaty, change, ah, change that fixed intent!
[tr. Cranch (1872), l. 406ff]

Fliest thou from me? me who by these tears and thine own hand beseech thee, since naught else, alas! have I kept mine own—by our union and the marriage rites preparing; if I have done thee any grace, or aught of mine hath once been sweet in thy sight,—pity our sinking house, and if there yet be room for prayers, put off this purpose of thine.
[tr. Mackail (1885)]

Yea, me thou fleest. O by these tears, by that right hand of thine,
Since I myself have left myself unhappy nought but this,
And by our bridal of that day and early wedding bliss,
If ever I were worthy thanks, if sweet in aught I were,
Pity a falling house! If yet be left a space for prayer,
O then I pray thee put away this mind of evil things!
[tr. Morris (1900)]

"Me dost thou fly? O, by these tears, thy hand
Late pledged, since madness leaves me naught beside,
By lovers' vows and wedlock's sacred band,
Scarce knit and now too soon to be untied;
If aught were pleasing in a new-won bride,
If sweet the memory of our marriage day,
O by these prayers -- if place for prayer abide --
In mercy put that cruel mind away.
Pity a falling house, now hastening to decay.
[tr. Taylor (1907), st. 40, l. 352ff]

Is it from me
thou takest flight? O, by these flowing tears,
by thine own plighted word (for nothing more
my weakness left to miserable me),
by our poor marriage of imperfect vow,
if aught to me thou owest, if aught in me
ever have pleased thee -- O, be merciful
to my low-fallen fortunes! I implore,
if place be left for prayer, thy purpose change!
[tr. Williams (1910)]

From me dost thou flee? By these tears and thy right hand, I pray thee -- since naught else, alas! have I left myself -- by our marriage, by the wedlock begun, if ever I deserved well of thee, or if aught of mine has been sweet in thy sight, pity a falling house, and if yet there be any room for prayers, put away this purpose of thine.
[tr. Fairclough (1916)]

I am the one you flee from: true? I beg you
By my own tears, and your right hand -- (I have nothing
Else left my wretchedness) -- by the beginnings
Of marriage, wedlock, what we had, if ever
I served you well, if anything of mine
Was ever sweet to you, I beg you, pity
A falling house; if there is room for pleading
As late as this, I plead, put off that purpose.
[tr. Humphries (1951)]

Am I your reason for going? By these tears, by the hand you gave me --
They are all I have left, today, in my misery -- I implore you,
And by our union of hearts, by our marriage hardly begun,
If I have ever helped you at all, if anything
About me pleased you, be sad for our broken home, forgo
Your purpose, I beg you, unless it's too late for prayers of mine!
[tr. Day Lewis (1952)]

Do you flee me? By tears, by your right hand --
This sorry self is left with nothing else --
by wedding, by the marriage we began,
if I did anything deserving of you
or anything of mine was sweet to you,
take pity on a fallen house, put off
your plan, I pray -- if there is still place for prayers.
[tr. Mandelbaum (1971), l. 422ff]

Do you go to get away from me? I beg you,
By these tears, by your own right hand, since I
Have left my wretched self nothing but that --
Yes, by the marriage that we entered on,
If ever I did well and you were grateful
Or found some sweetness in a gift from me,
Have pity now on a declining house!
Put this plan by, I beg you, if a prayer
Is not yet out of place.
[tr. Fitzgerald (1981), l. 429ff]

Is it me you are running away from? I beg you, by these tears, by the pledge you gave me with your own right hand -- I hav enothing else left me now in my misery -- I beg you by our union, by the marriage we have begun -- if I have deserved any kindness from you, if you have ever loved anything about me, pity my house that is falling around me, and I implore you, if it is not too late for prayers, give up this plan of yours.
[tr. West (1990)]

Is it me you run from? I beg you, by these tears, by your own
right hand (since I’ve left myself no other recourse in my misery),
by our union, by the marriage we have begun,
if ever I deserved well of you, or anything of me
was sweet to you, pity this ruined house, and if
there is any room left for prayer, change your mind.
[tr. Kline (2002)]

Is it me you are fleeing?
By these tears, I beg you, by your right hand,
Which is all I have left, by your wedding vows,
Still so fresh -- if I have ever done anything
To deserve your thanks, if there is anything in me
That you found sweet, pity a house destined to fall,
And if there is still room for prayers, I beg you,
Please change your mind.
[tr. Lombardo (2005)]

Is it me you run from?
By my tears and your promise
(nothing else is left me in my grief),
by our wedding, by the marriage we've begun,
if I deserve anything from you, if you found me
at all pleasing, pity my poor home, I beg,
if there's still time to beg.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/55018/feed/ 0 55018 https://wist.info/virgil/55156/ https://wist.info/virgil/55156/#respond Wed, 03 Aug 2022 16:30:12 +0000 Dave https://wist.info/?p=55156 No trust is safe.

[Nusquam tuta fides.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 373 (4.373) [Dido] (29-19 BC) [tr. Bartsch (2021)]
    (Source)

Dido chiding Aeneas (and the gods) for Aeneas' desertion.

(Source (Latin)). Alternate translations:

True faith is lost.
[tr. Ogilby (1649)]

Faithless is earth, and faithless are the skies!
Justice is fled, and Truth is now no more!
[tr. Dryden (1697)]

Firm faith no where subsists.
[tr. Davidson/Buckley (1854)]

No faith on earth, in heaven no trust.
[tr. Conington (1866)]

Faith lives no more.
[tr. Cranch (1872)]

Nowhere is trust safe.
[tr. Mackail (1885)]

All faith is gone!
[tr. Morris (1900)]

Faithless is earth, and false is Heaven above.
[tr. Taylor (1907), st. 48, l. 426]

No trusting heart is safe
in all this world.
[tr. Williams (1910)]

Nowhere is faith secure.
[tr. Fairclough (1916)]

Faith has no haven anywhere in the world.
[tr. Humphries (1951)]

Nowhere is it safe to be trustful.
[tr. Day Lewis (1952)]

Nowhere is certain trust.
[tr. Mandelbaum (1971), l. 509]

Faith can never be secure.
[tr. Fitzgerald (1981), l. 514]

Is there nothing we can trust in this life?
[tr. West (1990)]

Nowhere is truth safe.
[tr. Kline (2002)]

Good faith is found nowhere.
[tr. Lombardo (2005)]

There’s no faith left on earth!
[tr. Fagles (2006)]

]]> https://wist.info/virgil/55156/feed/ 0 55156 https://wist.info/virgil/55302/ https://wist.info/virgil/55302/#respond Wed, 10 Aug 2022 15:01:38 +0000 Dave https://wist.info/?p=55302 Love, you tyrant!
To what extremes won’t you compel our hearts?

[Improbe Amor, quid non mortalia pectora cogis!]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 412 (4.412) (29-19 BC) [tr. Fagles (2006), ll. 518-19]
    (Source)

(Source (Latin)). Alternate translations:

Impious love,
What canst not thou compell in mortall brests?
[tr. Ogilby (1649)]

All-pow'rful Love! what changes canst thou cause
In human hearts, subjected to thy laws!
[tr. Dryden (1697)]

Unrelenting love, how irresistible is they sway over the minds of mortals!
[tr. Davidson/Buckley (1854)]

Curst love! what lengths of tyrant scorn
Wreak'st not on those of woman born?
[tr. Conington (1866)]

Accursèd power of love, what mortal hearts
Dost thou not force to obey thee!
[tr. Cranch (1872), ll. 544-45]

Injurious Love, to what dost thou not compel mortal hearts!
[tr. Mackail (1885)]

O evil Love, where wilt thou not drive on a mortal breast?
[tr. Morris (1900)]

O tyrant love, so potent to subdue!
[tr. Taylor (1907), st. 53, l. 473]

Relentless Love,
to what mad courses may not mortal hearts
by thee be driven?
[tr. Williams (1910), l. 409ff]

O tyrant Love, to what dost thou not drive the hearts of men!
[tr. Fairclough (1916)]

There is nothing to which the hearts of men and women
Cannot be driven by love.
[tr. Humphries (1951)]

Excess of love, to what lengths you drive our human hearts!
[tr. Day Lewis (1952)]

Voracious Love, to what do you not drive
the hearts of men?
[tr. Mandelbaum (1971), ll. 566-67]

Unconscionable Love,
To what extremes will you not drive our hearts!
[tr. Fitzgerald (1981), ll. 571-72]

Love is a cruel master. There are no lengths to which it does not force the human heart.
[tr. West (1990)]

Cruel Love, to what do you not drive the human heart? [tr. Kline (2002)]

Cruel Love, what do you not force human hearts to bear?
[tr. Lombardo (2005)]

Cursed love, you make us stoop to anything.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/55302/feed/ 0 55302 https://wist.info/virgil/20210/ https://wist.info/virgil/20210/#respond Mon, 28 Jan 2013 13:10:26 +0000 Dave http://wist.info/?p=20210 A woman is a fickle, changeful thing!

[Varium et mutabile semper
femina.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 569ff (4.469-570) [Mercury] (29-19 BC) [tr. Cranch (1872)]
    (Source)

Warning Aeneas that Dido is likely to attack Aeneas' forces now that she knows he is deserting her.

(Source (Latin)). Alternate translations:

Still inconstant is a womans minde.
[tr. Ogilby (1649)]

Who knows what hazards thy delay may bring?
Woman's a various and a changeful thing.
[tr. Dryden (1697)]

Woman is a fickle and ever changeable creature.
[tr. Davidson/Buckley (1854)]

Away to sea! a woman's will
Is changeful and uncertain still.
[tr. Conington (1866)]

Woman is ever a fickle and changing thing.
[tr. Mackail (1885)]

For woman's heart is shifting evermore.
[tr. Morris (1900)]

Away!
Changeful is woman's mood, and varying with the day.
[tr. Taylor (1907), st. 73]

A mutable and shifting thing
is woman ever.
[tr. Williams (1910)]

A fickle and changeful thing is woman ever.
[tr. Fairclough (1916)]

A shifty, fickle object
Is woman, always.
[tr. Humphries (1951)]

Woman was ever
A veering, weathercock creature.
[tr. Day-Lewis (1952)]

An ever
uncertain and inconsistent thing is woman.
[tr. Mandelbaum (1971), l. 786-87]

Woman's a thing
Forever fitful and forever changing.
[tr. Fitzgerald (1981)]

Women are unstable creatures, always changing.
[tr. West (1990)]

Woman is ever fickle and changeable.
[tr. Kline (2002)]

A woman is a fickle and worrisome thing.
[tr. Lombardo (2005)]

Woman’s a thing
that’s always changing, shifting like the wind.
[tr. Fagles (2006), l. 710-11]

Females are a fickle thing, always prone to change.
[tr. Bartsch (2021)]

See also:

• "My lord, you know what Virgil sings -- Woman is various and most mutable."
  [Tennyson, Queen Mary, Act 3, sc. 6 (1875)]


• "La donna è mobile."
  [Verdi, Rigoletto (1851)]

]]> https://wist.info/virgil/20210/feed/ 0 20210 https://wist.info/virgil/55536/ https://wist.info/virgil/55536/#respond Wed, 17 Aug 2022 19:48:37 +0000 Dave https://wist.info/?p=55536 And you, my Tyrians,
harry with hatred all his line, his race to come:
make that offering to my ashes, send it down below.
No love between our peoples, ever, no pacts of peace!
Come rising up from my bones, you avenger still unknown,
to stalk those Trojan settlers, hunt with fire and iron,
now or in time to come, whenever the power is yours.
Shore clash with shore, sea against sea, and sword
against sword — this is my curse — war between all
our peoples, all their children, endless war!

[Tum vos, o Tyrii, stirpem et genus omne futurum
exercete odiis, cinerique haec mittite nostro
munera. Nullus amor populis, nec foedera sunto.
Exoriare aliquis nostris ex ossibus ultor,
qui face Dardanios ferroque sequare colonos,
nunc, olim, quocumque dabunt se tempore vires.
Litora litoribus contraria, fluctibus undas
imprecor, arma armis; pugnent ipsique nepotesque.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 622ff (4.622-629) [Dido] (29-19 BC) [tr. Fagles (2006), l. 775ff]
    (Source)

Dido's deathbed curse, "foretelling" the Punic Wars between her Carthage and Aeneas' descendants in Rome.

(Source (Latin)). Alternate translations:

O Tyrians, strive this Nation to supplant
With restless wars this to my ashes grant:
Never joyn leagues, contract no amities,
And from our bones let some revenger rise,
Who Trojans may pursue with fire, and sword,
Ah, may when ever time shall strength afford,
Shores shores oppose, seas seas, our stocks debate
With arms gainst arms maintaine, I imprecate.
[tr. Ogilby (1649)]

And you, my Tyrians, ev'ry curse fulfil.
Perpetual hate and mortal wars proclaim,
Against the prince, the people, and the name.
These grateful off'rings on my grave bestow;
Nor league, nor love, the hostile nations know!
Now, and from hence, in ev'ry future age,
When rage excites your arms, and strength supplies the rage
Rise some avenger of our Libyan blood,
With fire and sword pursue the perjur'd brood;
Our arms, our seas, our shores, oppos'd to theirs;
And the same hate descend on all our heirs!
[tr. Dryden (1697)]

And, Tyrians, you through time to come
His seed with deathless hatred chase:
Be that your gift to Dido's tomb:
No love, no league 'twixt race and race.
Rise from my ashes, scourge of crime,
Born to pursue the Dardan horde
To-day, to-morrow, through all time,
Oft as our hands can wield the sword:
Fight shore with shore, fight sea with sea,
Fight all that are or e'er shall be!
[tr. Conington (1866)]

And ye, O Tyrians, follow with your hate
His seed, and all his future race! Be this
Your offering on my tomb! No love, no league
Between you ! Oh, may some avenger rise
From out my ashes, who with fire and sword
Shall chase these Dardan settlers, now, and in
The coming time, wherever strength is given;
Shores with shores fighting, waves with waves, and
arms With arms, -- they and their last posterity
[tr. Cranch (1872)]

And you, O Tyrians, hunt his seed with your hatred for all ages to come; send this guerdon to our ashes. Let no kindness nor truce be between the nations. Arise out of our dust, O unnamed avenger, to pursue the Dardanian settlement with firebrand and steel. Now, then, whensoever strength shall be given, I invoke the enmity of shore to shore, wave to water, sword to sword; let their battles go down to their children's children.
[tr. Mackail (1885)]

And ye, O Tyrians, 'gainst his race that is, and is to be,
Feed full your hate! When I am dead send down this gift to me:
No love betwixt the peoples twain, no troth for anything!
And thou, Avenger of my wrongs, from my dead bones outspring,
To bear the fire and the sword o'er Dardan-peopled earth
Now or hereafter; whensoe'er the day brings might to birth.
I pray the shore against the shore, the sea against the sea,
The sword 'gainst sword -- fight ye that are, and ye that are to be!
[tr. Morris (1900)]

Them and their children's children evermore
Ye Tyrians, with immortal hate outwear.
This gift -- 'twill please me best -- for Dido's shade prepare.
This heritage be yours; no truce nor trust
'Twixt theirs and ours, no union or accord
Arise, unknown Avenger from our dust;
With fire and steel upon the Dardan horde
Mete out the measure of their crimes' reward.
To-day, to-morrow, for eternity
Fight, oft as ye are able -- sword with sword,
Shore with opposing shore, and sea with sea;
Fight, Tyrians, all that are, and all that e'er shall be!
[tr. Taylor (1907)], st. 81-82, l. 720ff]

And -- O ye Tyrians! I
sting with your hatred all his seed and tribe
forevermore. This is the offering
my ashes ask. Betwixt our nations twain,
No love! No truce or amity! Arise,
Out of my dust, unknown Avenger, rise!
To harry and lay waste with sword and flame
those Dardan settlers, and to vex them sore,
to-day, to-morrow, and as long as power
is thine to use! My dying curse arrays
shore against shore and the opposing seas
in shock of arms with arms. May living foes
pass down from sire to son insatiate war
[tr. Williams (1910)]

Then do ye, O Tyrians, pursue with hate his whole stock and the race to come, and to my dust offer this tribute! Let no love nor league be between the nations. Arise from my ashes, unknown avenger! to chase with fire and sword the Dardan settlers, to-day, hereafter, whenever strength be given! May shore with shore clash, I pray, waters with waters, arms with arms; may they have war, they and their children's children!
[tr. Fairclough (1916)]

And you, O Tyrians, hate, and hate forever
The Trojan stock. Offer my dust this homage.
No love, no peace, between these nations, ever!
Rise from my bones, O great unknown avenger,
Hunt them with fire and sword, the Dardan settlers,
Now, then, here, there, wherever strength is given.
Shore against shore, wave against wave, and war,
War after war, for all the generations.
[tr. Humphries (1951)]

Let you, my Tyrians, sharpen your hatred upon his children
And all their seed for ever: send this as a present to
My ghost. Between my people and his, no love, no alliance!
Rise up from my dead bones, avenger! Rise up, one
To hound the Trojan settlers with fire and steel remorselessly,
Now, some day, whenever the strength for it shall be granted!
Shore to shore, sea to sea, weapon to weapon opposed --
I call down a feud between them and us to the last generation!
[tr. Day-Lewis (1952)]

Then, Tyrians, hunt down
with hatred all his sons and race to come;
send this as offering unto my ashes.
Do not let love or treaty tie our peoples.
May an avenger rise up from my bones,
one who will track with firebrand and sword
the Dardan settlers, now and in the future,
at any time that ways present themselves.
I call your shores to war against their shores,
your waves against their waves, arms with their arms.
Let them and their sons' sons learn what is war.
[tr. Mandelbaum (1971)]

Then, O my Tyrians, besiege with hate
His progeny and all his race to come:
Make this your offering to my dust. No love,
No pact must be between our peoples; No,
But rise up from my bones, avenging spirit!
Harry with fire and sword the Dardan countrymen
Now, or hereafter, at whatever time
The strength will be afforded. Coast with coast
In conflict, I implore, and sea with sea,
And arms with arms: may they contend in war,
Themselves and all the children of their children!
[tr. Fitzgerald (1981), l. 865ff]

As for you, my Tyrians, you must pursue with hatred the whole line of his descendants in time to come. Make that your offering to my shade. Let there be no love between our peoples and no treaties. Arise from my dead bones, O my unknown avenger, and harry the race of Dardanus with fire and sword wherever they may settle, now and in the future, whenever our strength allows it. I pray that we may stand opposed, shore against shore, sea against sea, and sword against sword. Let there be war between the nations and between their sons forever.
[tr. West (1990)]

Then, O Tyrians, pursue my hatred against his whole line
and the race to come, and offer it as a tribute to my ashes.
Let there be no love or treaties between our peoples.
Rise, some unknown avenger, from my dust, who will pursue
the Trojan colonists with fire and sword, now, or in time
to come, whenever the strength is granted him.
I pray that shore be opposed to shore, water to wave,
weapon to weapon: let them fight, them and their descendants.
[tr. Kline (2002)]

And you, my Tyrians, must persecute his line
Throughout the generations -- this your tribute
To Dido's ashes. May treaties never unite
These nations, may no love ever be lost between them
And from my bones may some avenger rise up
To harry the Trojans with fire and sword,
Now and whenever we have the power.
May coast oppose coast, waves batter waves,
Arms clash with arms, may they be ever at war,
They themselves and their children forever.
[tr. Lombardo (2005)]

Tyrians, you must torment his sons
and all his future race. Make this offering to my ashes.
Let there be no love or treaties between us.
Rise from my bones, unknown avenger,
hunt the Dardan colonists with flames and swords,
now or any times there's strength to strike!
My curse is this: our lands, our seas, our swords will clash.
The Trojans will fight wars for generations.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/55536/feed/ 0 55536 https://wist.info/virgil/55626/ https://wist.info/virgil/55626/#respond Wed, 24 Aug 2022 17:27:49 +0000 Dave https://wist.info/?p=55626 I have lived a life. I’ve journeyed through
the course that Fortune charted for me. And now
I pass to the world below, my ghost in all its glory.

[Vixi, et, quem dederat cursum Fortuna, peregi;
Et nunc magna mei sub terras ibit Imago.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 653ff (4.653-654) [Dido] (29-19 BC) [tr. Fagles (2006)]
    (Source)

Dido's deathbed statement.

(Source (Latin)). Alternate translations:

I have
Liv'd, and perform'd that course my fortune gave,
And now the earth must my great shade seclude.
[tr. Ogilby (1649)]

My fatal course is finish'd; and I go,
A glorious name, among the ghosts below.
[tr. Dryden (1697)]

I have lived, and finished the race which fortune gave me. And now my ghost shall descent illustrious to the shades below.
[tr. Davidson/Buckley (1854)]

My life is lived, and I have played
     The part that Fortune gave,
And now I pass, a queenly shade,
     Majestic to the grave.
[tr. Conington (1866)]

I have lived,
And have achieved the course that fortune gave.
And now of me the queenly shade shall pass
Beneath the earth.
[tr. Cranch (1872), l. 855ff]

I have lived and fulfilled Fortune's allotted course; and now shall I go a queenly phantom under the earth.
[tr. Mackail (1885)]

I, I have lived, and down the way fate showed to me have passed;
And now a mighty shade of me shall go beneath the earth!
[tr. Morris (1900)]

My life is lived; behold, the course assigned
By Fortune now is finished, and I go,
A shade majestic, to the world below.
[tr. Taylor (1907), st. 86, l 768ff]

My life is done.
I have accomplished what my lot allowed;
and now my spirit to the world of death
in royal honor goes.
[tr. Williams (1910)]

My life is done and I have finished the course that Fortune gave; and now in majesty my shade shall pass beneath the earth.
[tr. Fairclough (1916)]

I have lived, I have run the course that fortune gave me,
And now my shade, a great one, will be going
Below the earth.
[tr. Humphries (1951)]

I have lived, I have run to finish the course which fortune gave me:
And now, a queenly shade, I shall pass to the world below.
[tr. Day-Lewis (1952)]

I have lived
and journeyed through the course assigned by fortune.
And now my Shade will pass, illustrious,
beneath the earth.
[tr. Mandelbaum (1971), l. 900ff]

I have lived my life out to the very end
And passed the stages Fortune had appointed.
Now my tall shade goes to the under world.
[tr. Fitzgerald (1981), l. 907ff]

I have lived my life and completed the course that Fortune has set before me, and now my great spirit will go beneath the earth.
[tr. West (1990)]

I have lived, and I have completed the course that Fortune granted,
and now my noble spirit will pass beneath the earth.
[tr. Kline (2002)]

I have lived, and I have completed the course
Assigned by Fortune. Now my mighty ghost
Goes beneath the earth.
[tr. Lombardo (2005)]

I'm done with life; I've run the course Fate gave me.br> Now my noble ghost goes to the Underworld.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/55626/feed/ 0 55626 https://wist.info/virgil/55935/ https://wist.info/virgil/55935/#respond Wed, 14 Sep 2022 21:09:05 +0000 Dave https://wist.info/?p=55935 Oft to the town he turns his eyes,
Whence Dido’s fires already rise.
What cause has lit so fierce a flame
They know not: but the pangs of shame
From great love wronged, and what despair
Can make a baffled woman dare —
All this they know, and knowing tread
The paths of presage, vague and dread.

[… moenia respiciens, quae iam infelicis Elissae
conlucent flammis. Quae tantum accenderit ignem,
causa latet; duri magno sed amore dolores
polluto, notumque, furens quid femina possit,
triste per augurium Teucrorum pectora ducunt.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 5, l. 4ff (5.4-8) (29-19 BC) [tr. Conington (1866)]
    (Source)

Elissa is an alternate name for Dido.

(Source (Latin)). Alternate translations:

Viewing unhappy Dido's wals, which shone
With flames, the cause such fire had rais'd, unknown;
But what a woman might in sorrow drown'd,
Struck deep with grief and burning love was found;
And by sad auguries Trojans understand.
[tr. Ogilby (1649)]

Then, casting back his eyes, with dire amaze,
Sees on the Punic shore the mounting blaze.
The cause unknown; yet his presaging mind
The fate of Dido from the fire divin'd;
He knew the stormy souls of womankind,
What secret springs their eager passions move,
How capable of death for injur'd love.
Dire auguries from hence the Trojans draw;
Till neither fires nor shining shores they saw.
[tr. Dryden (1697)]

... looking back at the walls which now glare with the flames of unfortunate Elisa. What cause may have kindled such a blaze is unknown; but the thought of those cruel agonies that arise from violent love when injured, and the knowledge of what frantic woman can do, led the minds of the Trojans through dismal forebodings.
[tr. Davidson/Buckley (1854)]

He saw the city glaring with the flames
Of the unhappy Dido. What had lit
This fire, they knew not; but the cruel pangs
From outraged love, and what a woman's rage
Could do, they know; and through the Trojans' thoughts
Pass sad forebodings of the truth.
[tr. Cranch (1872)]

... looking back on the city that even now gleams with hapless Elissa's funeral flame. Why the broad blaze is lit lies unknown; but the bitter pain of a great love trampled, and the knowledge of what woman can do in madness, draw the Teucrians' hearts to gloomy guesses.
[tr. Mackail (1885)]

... Still looking back upon the walls now litten by the flame
Of hapless Dido: though indeed whence so great burning came
They knew not; but the thought of grief that comes of love defiled
How great it is, what deed may come of woman waxen wild,
Through woeful boding of the sooth the Teucrians' bosoms bore.
[tr. Morris (1900)]

... And backward on the city bent his gaze,
Bright with the flames of Dido. Whence the blaze
Arose, they knew not; but the pangs they knew
When love is passionate, and man betrays,
And what a frantic woman scorned can do,
And many a sad surmise their boding thoughts pursue
[tr. Taylor (1907)]

         ... but when his eyes
looked back on Carthage, they beheld the glare
of hapless Dido's fire. Not yet was known
what kindled the wild flames; but that the pang
of outraged love is cruel, and what the heart
of desperate woman dares, they knew too well,
and sad foreboding shook each Trojan soul.
[tr. Williams (1910)]

... looking back on the city walls which now gleam with unhappy Elissa's funeral flames. What cause kindled so great a flame is unknown; but the cruel pangs when deep love is profaned, and knowledge of what a woman can do in frenzy, lead the hearts of the Trojans amid sad forebodings.
[tr. Fairclough (1916)]

         His gaze went back
To the walls of Carthage, glowing in the flame
Of Dido’s funeral pyre. What cause had kindled
So high a blaze, they did not know, but anguish
When love is wounded deep, and the way of a woman
With frenzy in her heart, they knew too well,
And dwelt on with foreboding.
[tr. Humphries (1951)]

He looked back at Carthage's walls; they were lit up now by the death-fires
Of tragic Dido. Why so big a fire should be burning
Was a mystery: but knowing what a woman is capable of
When insane with the grief of having her love cruelly dishonoured
Started a train of uneasy conjecture in the Trojans' minds.
[tr. Day-Lewis (1952)]

         ... gazing
back -- watching where the walls of Carthage glowed
with sad Elissa's flames. They cannot know
what caused so vast a blaze, and yet the Trojans
know well the pain when passion is profaned
and how a woman driven wild can act;
their hearts are drawn through dark presentiments.
[tr. Mandelbaum (1971)]

         But he kept his eyes
Upon the city far astern, now bright
With poor Elissa's pyre. What caused that blaze
Remained unknown to watchers out at sea,
But what they knew of a great love profaned
In anguish, and a desperate woman's nerve,
Led every Trojan heart into foreboding.
[tr. Fitzgerald (1981)]

... looking back at the walls of Carthage, glowing now in the flames of poor Dido's pyre. No one understood what had lit such a blaze, but since they all knew what bitter suffering is caused when a great love is desecrated and what a woman is capable when driven to madness, the minds of the Trojans were filled with dark foreboding.
[tr. West (1990)]

... looking back at the city walls that were glowing now with
unhappy Dido’s funeral flames. The reason that such a fire had
been lit was unknown: but the cruel pain when a great love is
profaned, and the knowledge of what a frenzied woman might do,
drove the minds of the Trojans to sombre forebodings.
[tr. Kline (2002)]

... he glanced back at the walls of Carthage
set aglow by the fires of tragic Dido’s pyre.
What could light such a conflagration? A mystery --
but the Trojans know the pains of a great love
defiled, and the lengths a woman driven mad can go,
and it leads their hearts down ways of grim foreboding.
[tr. Fagles (2006)]

... gazing back at city walls lit up by the flames -- poor Dido's pyre. No one knew what caused the blaze, but they knew the great grief of a love betrayed and what a woman's passion could unleash. Their hearts were somber with foreboding.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/55935/feed/ 0 55935 https://wist.info/virgil/4008/ https://wist.info/virgil/4008/#respond Sun, 01 Feb 2004 16:00:00 +0000 Dave http://wist.info/wp/?p=4008 Those blush to lose a conquering game,
And fain would peril life for fame:
These bring success their zeal to fan;
They can because they think they can.

[Hi proprium decus et partum indignantur honorem
ni teneant, vitamque volunt pro laude pacisci;
hos successus alit: possunt, quia posse videntur.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 5, l. 229ff (5.229-231) (29-19 BC) [tr. Conington (1866)]
    (Source)

Of the crews of the two remaining ships racing at the funeral games of Anchises: Cloanthus' Scylla which is closing on the finish line; Mnestheus' Pristis which has come up from last place and may yet take the lead. (Cloanthus wins the race by offering a sacrifice to the sea gods.)

(Source (Latin)). Alternate translations:

These their new glory, honours got despise,
Unless they keep it, and to gaine the prize
Would sell their lives; success feeds them; they may
Because they think they can obtain the day.
[tr. Ogilby (1649)]

Resolv'd to hold their own, they mend their pace,
All obstinate to die, or gain the race.
Rais'd with success, the Dolphin swiftly ran;
For they can conquer, who believe they can.
[tr. Dryden (1697)]

These are fired with indignation, lest they should lose their possession of glory and honor they have won; and they are willing to barter life for renown. Those success cherishes; they are able because they seem to be able.
[tr. Davidson/Buckley (1854)]

These scorn to lose the honour that is their own, the glory in their grasp, and would sell life for renown; to these success lends life; power comes with belief in it.
[tr. Mackail (1885)]

These, thinking shame of letting fall their hardly-gotten gain
Of glory's meed, to buy the praise with very life are fain;
Those, fed on good-hap, all things may, because they deem they may
[tr. Morris (1900), l. 228ff]

These scorn to lose their vantage, stung with shame,
And life is wagered willingly for fame.
Success inspires the hindmost; as they dare,
They do; the thought of winning wins the game.
[tr. Taylor (1907), st. 31, l. 274ff]

The leaders now with eager souls would scorn
to lose their glory, and faint-hearted fail
to grasp a prize half-won, but fain would buy
honor with life itself; the followers too
are flushed with proud success, and feel them strong
because their strength is proven.
[tr. Williams (1910)]

These think it shame not to keep the honour that is theirs, the glory they have won, and would barter life for fame: those success heartens; strong are they, for strong they deem themselves.
[tr. Fairclough (1916)]

               On the Scylla
They would give their lives to hold their place, they have won it,
The glory and honor are theirs already, almost;
And Mnestheus’ men take courage from their nearness;
They can because they think they can.
[tr. Humphries (1951)]

One crew was compelled by the shame of losing a prize they had all but
Gained for their own, and would give their lives for its glory; the other
Was fired by success -- they could do it because they believed they could do it.
[tr. Day-Lewis (1952)]

               Cloanthus' crewmen
now think it a disgrace to fail to keep
the fame and honor they themselves have won,
and they would give their very lives for glory;
but Menestheus' men are strengthened by success,
they have the power because they feel they have it.
[tr. Mandelbaum (1971), l. 301ff]

One crew fought off the shame of losing honor
Theirs already, glory won; they'd give
Their lives for fame; but luck empowered the others
Who felt that they could do it, and so could.
[tr. Fitzgerald (1981), l. 294ff]

Cloanthus and his men on the Scylla saw the honour as theirs by right. They had already won the victory and had no intention of giving it up. They would rather have lost their lives than lose the glory. Mnestheus and his men on the Pristis were feeding on success. They could win because they thought they could.
[tr. West (1990)]

The former crew are unhappy lest they fail to keep
the honour that is theirs and the glory already
in their possession, and would sell their lives for fame.
the latter feed on success: they can because they think they can.
[tr. Kline (2002)]

One crew, stung by the shame of losing victory now
with glory won, would trade their lives for fame.
But Mnestheus and his crew, fired by their success,
can just about win the day because they think they can.
[tr. Fagles (2006), l. 256ff]

One crew would hate to lose the glory of an honor all but one. They'd trade their lives for victory. The others were encouraged by success. Belief in victory spurred them on.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/4008/feed/ 0 4008 https://wist.info/virgil/20234/ https://wist.info/virgil/20234/#respond Mon, 04 Feb 2013 14:12:33 +0000 Dave http://wist.info/?p=20234 But more Euryalus finds grace:
So well the tears beseem his face,
And worth appears with brighter shine
When lodged within a lovely shrine.

[Tutatur favor Euryalum, lacrimaeque decorae,
gratior et pulchro veniens in corpore virtus.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 5, l. 343ff (5.343-344) (29-19 BC) [tr. Conington (1866)]
    (Source)

Why the spectators at the Funeral Games race support Eurayalus as winner, despite the shenanigans at the finish line: because he's pretty.

(Source (Latin)). Alternate translations:

Beauty, sweat tears defend Euryalus:
Vertue with beauty joyn'd more gratefull is.
[tr. Ogilby (1649)]

But favor for Euryalus appears;
His blooming beauty, with his tender tears,
Had brib'd the judges for the promis'd prize.
[tr. Dryden (1697)]

The favor [of the spectators] befriends Euryalus, and his graceful tears, and merit that appears more lovely in a comely person.
[tr. Davidson/Buckley (1854)]

But favor smiles
For Euryalus, and his becoming tears;
And worth seems worthier in a lovely form.
[tr. Cranch (1872), l. 407ff]

Even virtue is fairer when it appears in a beautiful person.
[ed. Ward/Hoyt (1882)]

Euryalus is strong in favour, and beauty in tears, and the merit that gains grace from so fair a form.
[tr. Mackail (1885)]

But safe goodwill and goodly tears Euryalus do bear,
And lovelier seemeth valour set in body wrought so fair.
[tr. Morris (1900)]

Tears aid Euryalus, and favour pleads
His worth, more winsome in a form so sweet
[tr. Taylor (1907)]

But general favor smiles
upon Euryalus, whose beauteous tears
commend him much, and nobler seems the worth
of valor clothed in youthful shape so fair.
[tr. Williams (1910)]

Goodwill befriends Euryalus, and his seemly tears and worth, that shows more winsome in a fair form.
[tr. Fairclough (1916)]

But all the popular favor
Sides with Euryalus, who is young, and weeping,
And better-looking.
[tr. Humphries (1951)]

Popular feeling sided with Euryalus -- there was also
His manly distress, and that worth which is made the more winning by good looks.
[tr. Day-Lewis (1952)]

But popularity
protects Euryalus, together with
his graceful tears and worth that please the more
since they appear in such a handsome body.
[tr. Mandelbaum (1971), l. 451ff]

The crowd's support and his own quiet tears
Were in Euryalus's favor: prowess
Ever more winning for a handsome form.
[tr. Fitzgerald (1981)]

On the side of Euryalus were the favour in which he was held, his beauty as he stood there weeping and the manly spirit growing in that lovely body.
[tr. West (1990)]

His popularity protects Euryalus, and fitting tears,
and ability is more pleasing in a beautiful body.
[tr. Kline (2002)]

But Euryalus has the people on his side,
plus modest tears and his own gallant ways,
favored all the more for his handsome build.
[tr. Fagles (2006), l. 379ff]

Euryalus' popularity and graceful tears protected him and his purity, so lovely in a lovely boy.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/20234/feed/ 0 20234 https://wist.info/virgil/56090/ https://wist.info/virgil/56090/#respond Thu, 22 Sep 2022 18:47:23 +0000 Dave https://wist.info/?p=56090           Goddess-born, wherever
Fate pulls or hauls us, there we have to follow;
Whatever happens, fortune can be beaten
By nothing but endurance.

[Nate dea, quo fata trahunt retrahuntque, sequamur;
Quidquid erit, superanda omnis fortuna ferendo est.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 5, l. 709ff (5.709-710) [Nautes] (29-19 BC) [tr. Humphries (1951)]
    (Source)

Nautes encouraging Achilles after fire destroys some of the ships. Sometimes paraphrased in two separate phrases:

• Quocunque trahunt fata sequamur. -- Wherever the Fates direct us, let us follow.
• Superanda omnis fortuna ferendo est. -- Every misfortune is to be subdued by patience.

(Source (Latin)). Alternate translations:

What ere the mighty ire
Of gods portend, or what the fates require,
We must endure. Comforting, he begun
Thus to Aeneas: O thou Goddesse son,
Let us obey the fates; whatever chance,
All fortunes vanquish'd are by sufferance.
[tr. Ogilby (1649)]

O goddess-born, resign'd in ev'ry state,
With patience bear, with prudence push your fate.
By suff'ring well, our Fortune we subdue;
Fly when she frowns, and, when she calls, pursue.
[tr. Dryden (1697)]

Goddess-born, let us follow the Fates, whether they invite us backward or forward: come what will, every fortune is to be surmounted by patience.
[tr. Davidson/Buckley (1854)]

My chief, let Fate cry on or back,
'Tis ours to follow, nothing slack:
Whate'er betide, he only cures
The stroke of fortune who endures.
[tr. Conington (1866)]

Wherever Fate may lead us, whether on
Or backward, let us follow. Whatsoe'er
Betides, all fortune must be overcome
By endurance.
[tr. Cranch (1872), l. 840ff]

Goddess-born, follow we fate's ebb and flow, whatsoever it shall be; fortune must be borne to be overcome.
[tr. Mackail (1885)]

O Goddess-born, Fate's ebb and flow still let us follow on,
Whate'er shall be, by bearing all must Fortune's fight be won.
[tr. Morris (1900)]

O Goddess-born, where Fate directs the way,
'Tis ours to follow. Who the best can bear,
Best conquers Fortune, be the doom what may.
[tr. Taylor (1907), st. 97, l. 865ff]

O goddess-born, we follow here or there,
as Fate compels or stays. But come what may,
he triumphs over Fortune, who can bear
whate'er she brings.
[tr. Williams (1910)]

Goddess-born, whither the Fates, in their ebb and flow, draw us, let us follow ; whatever befall, all fortune is to be o'ercome by bearing.
[tr. Fairclough (1916)]

Goddess-born, let us follow our destiny, ebb or flow.
Whatever may happen, we master fortune by fully accepting it.
[tr. Day-Lewis (1952)]

O goddess-born, there where the fates would have us
go forward or withdraw, there let us follow;
whatever comes, all fortune must be won
by our endurance.
[tr. Mandelbaum (1971), l. 934ff]

Sir, born of an immortal, let us follow
Where our fates may lead, or lead us back.
Whatever comes,
All Fortune can be mastered by endurance.
[tr. Fitzgerald (1981)]

Son of the goddess, let us follow the Fates, whether they lead us on or lead us back. Whatever fortune may be ours, we must at all times rise above it by enduring it.
[tr. West (1990)]

Son of the Goddess, let us follow wherever fate ebbs or flows,
whatever comes, every fortune may be conquered by endurance.
[tr. Kline (2002)]

Son of Venus, whether the Fates will draw us on
or draw us back, let’s follow where they lead.
Whatever Fortune sends, we master it all
by bearing it all, we must!
[tr. Fagles (2006)]

Goddess-born, let's follow where fate draws us, even if we backtrack. Come what may, we'll win out by endurance.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/56090/feed/ 0 56090 https://wist.info/virgil/56270/ https://wist.info/virgil/56270/#respond Wed, 28 Sep 2022 16:44:26 +0000 Dave https://wist.info/?p=56270           Wars, horrendous wars,
and the Tiber foaming with tides of blood, I see it all!

          [Bella, horrida bella,
Et Thybrim multo spumantem sanguine cerno.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 86ff (6.86-87) [The Sybil] (29-19 BC) [tr. Fagles (2006)]
    (Source)

(Source (Latin)). Alternate translations:

Wars, horrid wars I see,
And Tyber swell'd with blood.
[tr. Ogilby (1649)]

Wars, horrid wars, I view -- a field of blood,
And Tiber rolling with a purple flood.
[tr. Dryden (1697)]

Wars, horrid wars, I foresee, and Tiber foaming with a deluge of blood.
[tr. Davidson/Buckley (1854)]

War, dreadful war, and Tiber flood
I see incarnadined with blood.
[tr. Conington (1866)]

          Dreadful war,
And Tiber frothed with blood, I see from far.
[tr. Cranch (1872), ll. 111-12]

Wars, grim wars I discern, and Tiber afoam with streams of blood.
[tr. Mackail (1885)]

          Lo, war, war, dreadful war!
And Tiber bearing plenteous blood upon his foaming back.
[tr. Morris (1900)]

          Woes in store,
Wars, savage wars, I see, and Tiber foam with gore.
[tr. Taylor (1907), st. 13, ll. 116-17]

          War, red war!
And Tiber stained with bloody foam I see.
[tr. Williams (1910)]

Wars, grim wars I see, and Tiber foaming with streams of blood.
[tr. Fairclough (1916)]

          War, I see,
Terrible war, and the river Tiber foaming
With streams of blood.
[tr. Humphries (1951)]

          Wars, dreadful wars
I see, and Tiber foaming with torrents of human blood.
[tr. Day-Lewis (1952)]

I see wars, horrid wars, the Tiber foaming
with much blood.
[tr. Mandelbaum (1971), ll. 122-23]

          Wars, vicious wars
I see ahead, and Tiber foaming blood.
[tr. Fitzgerald (1981), ll. 132-33]

I see wars, deadly wars, I see the Thybris foaming with torrents of blood.
[tr. West (1990)]

          War, fierce war,
I see: and the Tiber foaming with much blood.
[tr. Kline (2002)]

War, I see horrible war, and the Tiber
Foaming with blood.
[tr. Lombardo (2005)]

I see brutal wars and bloody torrents frothing in the Tiber.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/56270/feed/ 0 56270 https://wist.info/virgil/56417/ https://wist.info/virgil/56417/#respond Wed, 05 Oct 2022 18:05:20 +0000 Dave https://wist.info/?p=56417 Yield not to evils, but the bolder thou
Persist, defiant of misfortune’s frown,
And take the path thy Destinies allow.

[Tu ne cede malis, sed contra audentior ito
Quam tua te fortuna sinet.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 95ff (6.95-96) [The Sybil] (29-19 BC) [tr. Taylor (1907), st. 15, ll. 12]
    (Source)

Stoic maxim. There is argument as to whether it should be quam or qua, leading to some variations in translating the second half of the quotation.

(Source (Latin)). Alternate translations:

Yet dangers fear not, but on bolder goe,
What course thy fortune grants
[tr. Ogilby (1649)]

But thou, secure of soul, unbent with woes,
The more thy fortune frowns, the more oppose.
[tr. Dryden (1697)]

Yield not under your sufferings, but encounter them with greater boldness than your fortune shall permit.
[tr. Davidson/Buckley (1854)]

Yet still despond not, but proceed
Along the path where Fate may lead.
[tr. Conington (1866)]

Yet yield not thou, but go more boldly on,
Where Fortune leads, till victory be won.
[tr. Cranch (1872), ll. 121-122]

Yield not thou to distresses, but all the bolder go forth to meet them, as thy fortune shall allow thee way.
[tr. Mackail (1885)]

But thou, yield not to any ill, but set thy face, and wend
The bolder where thy fortune leads.
[tr. Morris (1900)]

Oh! yield not to thy woe, but front it ever,
And follow boldly whither Fortune calls.
[tr. Williams (1910)]

Yield not thou to ills, but go forth to face them more boldly than thy Fortune shall allow thee!
[tr. Fairclough (1916)]

          Do not yield to evil,
Attack, attack, more boldly even than fortune
Seems to permit.
[tr. Humphries (1951)]

But never give way to those evils: face them all the more boldly,
Using what methods your luck allows you.
[tr. Day-Lewis (1952)]

Do not relent before distress, but be
far bolder than your fortune would permit.
[tr. Mandelbaum (1971), ll. 132-33]

          Never shrink from blows.
Boldly, more boldly where your luck allows,
Go forward, face them.
[tr. Fitzgerald (1981), ll. 143-45]

You must not give way to these adversities but must face them all the more boldly wherever your fortune allows it.
[tr. West (1990)]

Do not give way to misfortunes, meet them more bravely,
as your destiny allows.
[tr. Kline (2002)]

Do not yield, but oppose your troubles
All the more boldly, as far as your fate
And fortune allow.
[tr. Lombardo (2005)]

But never bow to suffering, go and face it,
all the bolder, wherever Fortune clears the way.
[tr. Fagles (2006), ll. 113-14]

Don’t yield to evils, but go boldly forward
Where your fortune bids you.
[tr. @sentantiq (2018)]

Don't give up at these misfortunes. Be as brave as Fortune lets you.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/56417/feed/ 0 56417 https://wist.info/virgil/20360/ https://wist.info/virgil/20360/#respond Mon, 18 Feb 2013 16:57:42 +0000 Dave http://wist.info/?p=20360 The gates of hell are open night and day;
Smooth the descent, and easy is the way:
But to return, and view the cheerful skies,
In this the task and mighty labor lies.

[Facilis descensus Averno:
Noctes atque dies patet atri ianua Ditis;
Sed revocare gradum superasque evadere ad auras,
Hoc opus, hic labor est.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 126ff (6.126-129) [The Sybil] (29-19 BC) [tr. Dryden (1697)]
    (Source)

(Source (Latin)). Alternate translations:

To hel's an easie way,
Black Pluto's gates stand open night and day,
But to return, and the bright aire to view,
This is the worke, the labour of a few.
[tr. Ogilby (1649)]

Easy is the path that leads down to hell; grim Pluto's gate stands open night and day: but to retrace one's steps, and escape to the upper regions, this is a work, this is a task.
[tr. Davidson/Buckley (1854)]

The journey down to the abyss
Is prosperous and light:
The palace-gates of gloomy Dis
Stand open day and night:
But upward to retrace the way
And pass into the light of day,
There comes the stress of labour; this
May task a hero's might.
[tr. Conington (1866)]

Easy the way
Down to Avernus; night and day the gates
Of Dis stand open. But to retrace thy steps
And reach the upper air, -- here lies the task,
The difficulty here.
[tr. Cranch (1872)]

Easy is the descent into hell; all night and day the gate of dark Dis stands open; but to recall thy steps and issue to upper air, this is the task and burden.
[tr. Mackail (1885)]

Avernus' road is easy faring down;
All day and night is open wide the door of Dis the black;
But thence to gain the upper air, and win the footsteps back,
This is the deed, this is the toil.
[tr. Morris (1900)]

Down to Avernus the descent is light,
The gate of Dis stands open day and night.
But upward thence thy journey to retrace,
There lies the labour; 'tis a task of might.
[tr. Taylor (1907), st. 19, l. 166ff]

The downward path to death
Is easy; all the livelong night and day
Dark Pluto's door stands open for a guest.
But O! remounting to the world of light,
This is a task indeed, a strife supreme.
[tr. Williams (1910)]

Easy is the descent to Avernus: night and day the door of gloomy Dis stands open; but to recall thy steps and pass out to the upper air, this is the task, this the toil!
[tr. Fairclough (1916)]

By night, by day, the portals of dark Dis
Stand open: it is easy, the descending
Down to Avernus. But to climb again,
To trace the footsteps back to the air above,
There lies the task, the toil.
[tr. Humphries (1951)]

The way to Avernus is easy;
Night and day lie open the gates of death's dark kingdom:
But to retrace your steps, to find the way back to daylight --
That is the task, the hard thing.
[tr. Day-Lewis (1952)]

Easy
the way that leads into Avernus: day
and night the door to darkest Dis is open.
But to recall your steps, to rise again
into the upper air; that is the labor;
that is the task.
[tr. Mandelbaum (1971), l. 175ff]

The way downward is easy from Avernus.
Black Dis's door stands open night and day.
But to retrace your steps to heaven's air,
There is the trouble, there is the toil.
[tr. Fitzgerald (1981)]

It is easy to go down to the underworld. The door of black Dis stands open night and day. But to retrace your steps and escape to the upper air, that is the task, that is the labor.
[tr. West (1990)]

The path to hell is easy:
black Dis’s door is open night and day:
but to retrace your steps, and go out to the air above,
that is work, that is the task.
[tr. Kline (2002)]

The road down
To Avernus is easy. Day and night
The door to black Dis stands open.
But to retrace your steps and come out
To the upper air, this is the task,
The labor.
[tr. Lombardo (2005)]

The descent to the Underworld is easy.
Night and day the gates of shadowy Death stand open wide,
but to retrace your steps, to climb back to the upper air --
there the struggle, there the labor lies.
[tr. Fagles (2006), l. 149ff]

It's easy to descend into Avernus
Night and day the door of dusky Dis lies open.
To trace your steps and see the light again:
here's the toil and effort.
[tr. Bartsch (2021)]

It is easy to go down into Hell;
Night and day, the gates of dark Death stand wide;
But to climb back again, to retrace one's steps to the upper air --
There's the rub, the task.
[Source]

]]> https://wist.info/virgil/20360/feed/ 0 20360 https://wist.info/virgil/57347/ https://wist.info/virgil/57347/#respond Wed, 23 Nov 2022 20:36:30 +0000 Dave https://wist.info/?p=57347 No longer dream that human prayer
The will of Fate can overbear.

[Desine fata deum flecti sperare precando.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 176ff (6.176) [The Sybil] (29-19 BC) [tr. Conington (1866)]
    (Source)

Speaking to dead Palinurus.

(Source (Latin)). Alternate translations:

Desist to hope that fates will heare thy prayer
[tr. Ogilby (1649)]

Fate, and the dooming gods, are deaf to tears.
[tr. Dryden (1697)]

Cease to hope that the decrees of the gods are to be altered by prayers.
[tr. Davidson/Buckley (1854)]

Cease to hope
By prayers to bend the destinies divine.
[tr. Cranch (1872)]

Cease to hope prayers may bend the decrees of heaven.
[tr. Mackail (1885)]

Hope not the Fates of very God to change by any prayer.
[tr. Morris (1900)]

Hope not by prayer to bend the Fates' decree.
[tr. Taylor (1907), st. 51, l. 454]

Hope not by prayer to change the laws of Heaven!
[tr. Williams (1910)]

Cease to dream that heaven's decrees may be turned aside by prayer.
[tr. Fairclough (1916)]

Give up the hope
That fate is changed by praying.
[tr. Humphries (1951)]

Give up this hope that the course of fate can be swerved by prayer.
[tr. Day-Lewis (1952)]

Leave any hope that prayer can turn aside
the gods' decrees.
[tr. Mandelbaum (1971), ll. 495-96]

Abandon hope by prayer to make the gods
Change their decrees.
[tr. Fitzgerald (1981), ll. 506-7]

You must cease to hope that the Fates of the gods can be altered by prayers.
[tr. West (1990)]

Cease to hope that divine fate can be tempered by prayer.
[tr. Kline (2002)]

Stop hoping that the gods' decrees
Can be bent with prayer.
[tr. Lombardo (2005)]

Hope no more
the gods’ decrees can be brushed aside by prayer,
[tr. Fagles (2006), l. 428-29]

As if the gods' fates could be bent by prayer.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/57347/feed/ 0 57347 https://wist.info/virgil/56691/ https://wist.info/virgil/56691/#respond Tue, 18 Oct 2022 16:16:31 +0000 Dave https://wist.info/?p=56691 You gods who hold dominion over spirits,
you voiceless Shades; you, Phlegethon and Chaos,
immense and soundless regions of the night:
allow me to retell what I was told;
allow me by your power to disclose
things buried in the dark and deep of earth!

[Di, quibus imperium est animarum, umbraeque silentes,
Et Chaos, et Phlegethon, loca nocte tacentia late,
Sit mihi fas audita loqui: sit numine vestro
Pandere res alta terra et caligine mersas.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 264ff (6.264-267) (29-19 BC) [tr. Mandelbaum (1971), l. 350ff]
    (Source)

Virgil, the author, breaking the fourth wall and asking the spirits of the Underworld permission to tell of what happened to Aeneas down there.

(Source (Latin)). Alternate translations:

You Gods who souls command, and silent ghosts,
Phlegeton, Chaos, nights vast dismall coasts.
Grant I declare things heard, by your aid shew
What earth and darknesse long hath hid below.
[tr. Ogilby (1649)]

Ye realms, yet unrevealed to human sight,
Ye gods who rule the regions of the night,
Ye gliding ghosts, permit me to relate
The mystic wonders of your silent state!
[tr. Dryden (1697)]

Ye gods, to whom the empire of ghosts belong, and ye silent shades, and Chaos, and Phlegethon, places where silence reigns around in night! permit me to utter the secrets heard; may I by your divine will disclose things buried in deep earth and darkness.
[tr. Davidson/Buckley (1854)]

Eternal Powers, whose sway controls
The empire of departed souls,
Ye too, throughout whose wide domain
Blank Night and grisly Silence reign,
Hoar Chaos, awful Phlegethon,
What ear has heard let tongue make known:
Vouchsafe your sanction, nor forbid
To utter things in darkness hid.
[tr. Conington (1866)]

Ye deities, whose empire is of souls!
Ye silent Shades, -- Chaos and Phlegethon!
Ye wide dumb spaces stretching through the night!
Be it lawful that I speak what I have heard,
And by your will divine unfold the things
Buried in gloomy depths of deepest earth!
[tr. Cranch (1872), l. 325ff]

Gods who are sovereign over souls! silent ghosts, and Chaos and Phlegethon, the wide dumb realm of night! as I have heard, so let me tell, and according to your will unfold things sunken deep under earth in gloom.
[tr. Mackail (1885)]

O Gods, who rule the ghosts of men, O silent shades of death,
Chaos and Phlegethon, hushed lands that lie beneath the night!
Let me speak now, for I have heard: O aid me with your might
To open things deep sunk in earth, and mid the darkness blent.
[tr. Morris (1900)]

O silent Shades, and ye, the powers of Hell,
Chaos and Phlegethon, wide realms of night,
What ear hath heard, permit the tongue to tell,
High matter, veiled in darkness, to indite.
[tr. Taylor (1907), st. 37, l. 325ff]

Ye gods! who rule the spirits of the dead!
Ye voiceless shades and silent lands of night!
O Phlegethon! O Chaos! let my song,
If it be lawful, in fit words declare
What I have heard; and by your help divine
Unfold what hidden things enshrouded lie
In that dark underworld of sightless gloom.
[tr. Williams (1910)]

Ye gods, who hold the domain of spirits! You voiceless shades! Thou, Chaos, and thou, Phlegethon, ye broad, silent tracts of night! Suffer me to tell what I have heard; suffer me of your grace to unfold secrets buried in the depths and darkness of the earth!
[tr. Fairclough (1916)]

Gods of the world of spirit, silent shadows,
Chaos and Phlegethon, areas of silence,
Wide realms of dark, may it be right and proper
To tell what I have heard, this revelation
Of matters buried deep in earth and darkness!
[tr. Humphries (1951)]

Chaos, and Phlegethon! O mute wide leagues of Nightland! --
Grant me to tell what I have heard! With your assent
May I reveal what lies deep in the gloomof the Underworld!
[tr. Day-Lewis (1952)]

Gods who rule the ghosts; all silent shades;
And Chaos and infernal Fiery Stream,
And regions of wide night without a sound,
May it be right to tell what I have heard,
May it be right, and fitting, by your will,
That I describe the deep world sunk in darkness
Under the earth.
[tr. Fitzgerald (1981), l. 363ff]

You gods who rule the world of the spirits, you silent shades, and Chaos, and Phlegethon, you dark and silent wastes, let it be right for me to tell what I have been told, let it be with your divine blessing that I reveal what is hidden deep in the mists beneath the earth.
[tr. West (1990)]

You gods, whose is the realm of spirits, and you, dumb shadows,
and Chaos, Phlegethon, wide silent places of the night,
let me tell what I have heard: by your power, let me
reveal things buried in the deep earth, and the darkness.
[tr. Kline (2002)]

Gods of the world below, silent shades,
Chaos and Phlegethon, soundless tracts of Night --
Grant me the grace to tell what I have heard,
And lay bare the mysteries in the earth's abyss.
[tr. Lombardo (2005)]

You gods
who govern the realm of ghosts, you voiceless shades and Chaos --
you, the River of Fire, you far-flung regions hushed in night --
lend me the right to tell what I have heard, lend your power
to reveal the world immersed in the misty depths of earth.
[tr. Fagles (2006), l. 302ff]

O gods who govern souls, O silent shades, Chaos, Phlegethon, and mute expanses of the night, let it be right to tell what I have heard, let me show what's buried deep in earth and darkness.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/56691/feed/ 0 56691 https://wist.info/virgil/56848/ https://wist.info/virgil/56848/#respond Thu, 27 Oct 2022 14:52:18 +0000 Dave https://wist.info/?p=56848 In the throat
Of Hell, before the very vestibule
Of opening Orcus, sit Remorse and Grief,
And pale Disease, and sad Old Age, and Fear,
And Hunger that persuades to crime, and Want,
Forms terrible to see. Suffering and Death
Inhabit here, and Death’s own brother, Sleep;
And the mind’s evil Lusts, and deadly War
Lie at the threshold, and the iron beds
Of the Eumenides; and Discord wild,
Her viper-locks with bloody fillets bound.

[Vestibulum ante ipsum, primisque in faucibus Orci
Luctus et ultrices posuere cubilia Curae;
pallentesque habitant Morbi, tristisque Senectus,
et Metus, et malesuada Fames, ac turpis Egestas,
terribiles visu formae: Letumque, Labosque;
tum consanguineus Leti Sopor, et mala mentis
Gaudia, mortiferumque adverso in limine Bellum,
ferreique Eumenidum thalami, et Discordia demens,
vipereum crinem vittis innexa cruentis.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 274ff (6.274-282) (29-19 BC) [tr. Cranch (1872), l. 336ff]
    (Source)

The gates of the Underworld, as Aeneas enters.

(Source (Latin)). Alternate translations:

Just at the door, before the gates of hell,
Sorrow repos'd, with her revenging Rage,
Pale sicknesses and discontented age,
Fear, with dire Famine, and base Povertie,
Labour and death, shapes terrible to see.
Then sleep allied to Death, and fond joys are
Plac'd on the other side, with deadly War,
On iron beds, Furies and Discord sit,
Their viperous hair with bloody fillets knit.
[tr. Ogilby (1649)]

Just in the gate and in the jaws of hell,
Revengeful Cares and sullen Sorrows dwell,
And pale Diseases, and repining Age,
Want, Fear, and Famine's unresisted rage;
Here Toils, and Death, and Death's half-brother, Sleep,
Forms terrible to view, their sentry keep;
With anxious Pleasures of a guilty mind,
Deep Frauds before, and open Force behind;
The Furies' iron beds; and Strife, that shakes
Her hissing tresses and unfolds her snakes.
[tr. Dryden (1697)]

Before the vestibule itself, and in the first jaws of hell, Grief and vengeful Cares have placed their couches, and pale Diseases dwell, and disconsolate Old Age, and Fear, and the evil counsellor Famine, and vile deformed Indigence, forms ghastly to the sight! and Death, and Toil; then Sleep, akin to Death, and criminal Joys of the mind; and in the opposite threshold murderous War, and the iron bed-chambers of the Furies, and frantic Discord, having her viperous locks bound with bloody fillets.
[tr. Davidson/Buckley (1854)]

At Orcus' portals hold their lair
Wild Sorrow and avenging Care;
And pale Diseases cluster there,
And pleasureless Decay,
Foul Penury, and Fears that kill,
And Hunger, counsellor of ill,
A ghastly presence they:
Suffering and Death the threshold keep,
And with them Death's blood-brother, Sleep:
Ill Joys with their seducing spells
And deadly War are at the door;
The Furies couch in iron cells,
And Discord maddens and rebels;
Her snake-locks hiss, her wreaths drip gore.
[tr. Conington (1866)]

Right in front of the doorway and in the entry of the jaws of hell Grief and avenging Cares have made their bed; there dwell wan Sicknesses and gloomy Eld, and Fear, and ill-counselling Hunger, and loathly Want, shapes terrible to see; and Death and Travail, and thereby Sleep, Death's kinsman, and the Soul's guilty Joys, and death-dealing War full in the gateway, and the Furies in their iron cells, and mad Discord with bloodstained fillets enwreathing her serpent locks.
[tr. Mackail (1885)]

Lo, in the first of Orcus' jaws, close to the doorway side,
The Sorrows and Avenging Griefs have set their beds to bide;
There the pale kin of Sickness dwells, and Eld, the woeful thing,
And Fear, and squalid-fashioned Lack, and witless Hungering,
Shapes terrible to see with eye; and Toil of Men, and Death,
And Sleep, Death's brother, and the Lust of Soul that sickeneth:
And War, the death-bearer, was set full in the threshold's way,
And those Well-willers' iron beds: there heartless Discord lay,
Whose viper-breeding hair about was bloody-filleted.
[tr. Morris (1900), l. 272ff]

Before the threshold, in the jaws of Hell,
Grief spreads her pillow, with remorseful Care.
There sad Old Age and pale Diseases dwell,
And misconceiving Famine, Want and Fear,
Terrific shapes, and Death and Toil appear.
Death's kinsman, Sleep, and Joys of sinful kind,
And deadly War crouch opposite, and here
The Furies' iron chamber, Discord blind
And Strife, her viperous locks with gory fillets twined.
[tr. Taylor (1907), st. 38, l. 334]

In the first courts and entrances of Hell
Sorrows and vengeful Cares on couches lie:
There sad Old Age abides, Diseases pale,
And Fear, and Hunger, temptress to all crime;
Want, base and vile, and, two dread shapes to see,
Bondage and Death : then Sleep, Death's next of kin;
And dreams of guilty joy. Death-dealing War
Is ever at the doors, and hard thereby
The Furies' beds of steel, where wild-eyed Strife
Her snaky hair with blood-stained fillet binds.
[tr. Williams (1910)]

Just before the entrance, even within the very jaws of Hell, Grief and avenging Cares have made their bed; there pale Diseases dwell, and sad Age, and Fear, and ill-counselling Famine, and loathly Want, shapes terrible to view; and Death and Distress; next, Death's own brother Sleep, and the soul's Guilty Joys, and, on the threshold opposite, the death-bearer War, and the Furies' iron cells, and savage Strife, her snaky locks entwined with bloody fillets.
[tr. Fairclough (1916)]

At the first threshold, on the jaws of Orcus,
Grief and avenging Cares have set their couches,
And pale Diseases dwell, and sad Old Age,
Fear, evil-counselling Hunger, wretched Need,
Forms terrible to see, and Death, and Toil,
And Death’s own brother, Sleep, and evil Joys,
Fantasies of the mind, and deadly War,
The Furies’ iron chambers, Discord, raving,
Her snaky hair entwined in bloody bands.
[tr. Humphries (1951)]

See! At the very porch and entrance way to Orcus
Grief and ever-haunting Anxiety make their bed:
Here dwell pallid Diseases, here morose Old Age,
With Fear, ill-prompting Hunger, and squalid Indigence,
Shapes horrible to look at, Death and Agony;
Sleep, too, which is the cousin of Death; and Guilty Joys,
And there, against the threshold, War, the bringer of Death:
Here are the iron cells of the Furies, and lunatic Strife
Whose viperine hair is caught up with a headband soaked in blood.
[tr. Day-Lewis (1952)]

Before the entrance, at the jaws of Orcus,
both Grief and goading Cares have set their couches;
there pale Diseases dwell, and sad Old Age,
and Fear and Hunger, that worst counselor,
and ugly Poverty -- shapes terrible
to see -- and Death and Trials; Death's brother, Sleep,
and all the evil Pleasures of the mind;
and War, whose fruits are death; and facing these,
the Furies' iron chambers; and mad Strife,
her serpent hair bound up with bloody garlands.
[tr. Mandelbaum (1971), l. 363ff]

Before the entrance, in the jaws of Orcus,
Grief and avenging Cares have made their beds,
And pale Diseases and sad Age are there,
And Dread, and Hunger that sways men to crime,
And sordid Want -- in shapes to affright the eyes --
And Death and Toil and Deaths;s own brother, Sleep,
And the mind's evil joys; on the door sill
Death-bringing War, and iron cubicles
Of the Eumenidës, and raving Discord,
Viperish hair bound up in gory bands.
[tr. Fitzgerald (1981)]

Before the entrance hall of Orcus, in the very throat of hell, Grief and Revenge have made their beds and Old age lives there in despair, with white faced Diseases and Fear and Hunger, corrupter of men, and squalid Poverty, things dreadful to look upon, and Death and Drudgery besides. Then there were Sleep, Death's sister, perverted Pleasures, murderous War astride the threshold, the iron chambers of the Furies and raving Discord with blood-soaked ribbons binding her viperous hair.
[tr. West (1990)]

Right before the entrance, in the very jaws of Orcus,
Grief and vengeful Care have made their beds,
and pallid Sickness lives there, and sad Old Age,
and Fear, and persuasive Hunger, and vile Need,
forms terrible to look on, and Death and Pain:
then Death’s brother Sleep, and Evil Pleasure of the mind,
and, on the threshold opposite, death-dealing War,
and the steel chambers of the Furies, and mad Discord,
her snaky hair entwined with blood-wet ribbons.
[tr. Kline (2002)]

Just before the entrance, in the very jaws
Of Orcus, Grief and avenging Cares
Have set their beds. Pale Diseases
Dwell there, sad Old Age, Fear, Hunger --
The tempter -- and foul Poverty,
All fearful shapes, and Death and Toil,
And Death's brother Sleep, Guilty Joys,
And on the threshold opposite, lethal War,
The Furies in iron cells, and mad Strife,
Her snaky hair entwined with bloody bands.
[tr. Lombardo (2005)]

There in the entryway, the gorge of hell itself,
Grief and the pangs of Conscience make their beds,
and fatal pale Disease lives there, and bleak Old Age,
Dread and Hunger, seductress to crime, and grinding Poverty,
all, terrible shapes to see -- and Death and deadly Struggle
and Sleep, twin brother of Death, and twisted, wicked Joys
and facing them at the threshold, War, rife with death,
and the Furies’ iron chambers, and mad, raging Strife
whose blood-stained headbands knot her snaky locks.
[tr. Fagles (2006), l. 312ff]

At the entrance, in Orcus' very jaws, Grief and vengeful Sorrow made their beds, and Pale Diseases, sad Old Age, and Fear and ill-advising Hunger and shameful Poverty, forms horrible to see, and Death and Suffering, then Death's brother Slumber, and the Joys of evil men. Facing them were murderous War and the Furies' iron chambers and mad Discord, her serpent hair bound up with bloody ribbons.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/56848/feed/ 0 56848 https://wist.info/virgil/56941/ https://wist.info/virgil/56941/#respond Wed, 02 Nov 2022 19:07:57 +0000 Dave https://wist.info/?p=56941 Charon is here,
The guardian of these mingling waters, Charon,
Uncouth and filthy, on whose chin the hair
Is a tangled mat, whose eyes protrude, are burning,
Whose dirty cloak is knotted at the shoulder.
He poles a boat, tends to the sail, unaided,
Ferrying bodies in his rust-hued vessel.
Old, but a god’s senility is awful
In its raw greenness.

[Portitor has horrendus aquas et flumina servat
terribili squalore Charon, cui plurima mento
canities inculta iacet; stant lumina flamma,
sordidus ex umeris nodo dependet amictus.
Ipse ratem conto subigit, velisque ministrat,
et ferruginea subvectat corpora cymba,
iam senior, sed cruda deo viridisque senectus.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 298ff (6.298-304) (29-19 BC) [tr. Humphries (1951)]
    (Source)

(Source (Latin)). Alternate translations:

Charon the horrid ferry-man these deeps,
With dreadful squallidnesse, and river keeps.
His untrim'd cheeks were rough with hoary hair,
Knotty his beard, his fiery eyes did stare,
Tye'd on his shoulders hung a sordid coat;
He trims his sails, drives with a pole his boat,
And in his rusty bark wafts Passengers;
The God was youthful still, though struck in years.
[tr. Ogilby (1649)]

There Charon stands, who rules the dreary coast --
A sordid god: down from his hoary chin
A length of beard descends, uncomb'd, unclean;
His eyes, like hollow furnaces on fire;
A girdle, foul with grease, binds his obscene attire.
He spreads his canvas; with his pole he steers;
The freights of flitting ghosts in his thin bottom bears.
He look'd in years; yet in his years were seen
A youthful vigor and autumnal green.
[tr. Dryden (1697)]

A grim ferryman guards these floods and rivers, Charon, of frightful slovenliness; on whose chin a load of grey hair neglected lies; his eyes are flame: his vestments hang from his shoulders by a knot, with filth overgrown. Himself thrust on the barge with a pole, and tends the sails, and wafts over the bodies in his iron-coloured boat, now in years: but the god is of fresh and green old age.
[tr. Davidson/Buckley (1854)]

Grim, squalid, foul, with aspect dire,
His eye-balls each a globe of fire,
The watery passage Charon keeps,
Sole warden of those murky deeps:
A sordid mantle round him thrown
Girds breast and shoulder like a zone.
He plies the pole with dexterous ease,
Or sets the sail to catch the breeze,
Ferrying the legions of the dead
In bark of dusky iron-red,
Now marked with age; but heavenly powers
Have fresher, greener eld than ours.
[tr. Conington (1866)]

By these dread rivers waits the ferryman
Squalid and grim, Charon, his grisly beard
Uncombed and thick ; his eyes are flaming lamps;
A filthy garment from his shoulders hangs.
He tends his sails, and with his pole propels
His barge of dusky iron hue, that bears
The dead across the river. Old he seems,
But with a green old age.
[tr. Cranch (1872)]

Charon, the dread ferryman, guards these flowing streams, ragged and awful, his chin covered with untrimmed masses of hoary hair, and his glassy eyes aflame; his soiled raiment hangs knotted from his shoulders. Himself he plies the pole and trims the sails of his vessel, the steel-blue galley with freight of dead; stricken now in years, but a god's old age is lusty and green.
[tr. Mackail (1885)]

This flood and river's ferrying doth Charon take in hand,
Dread in his squalor: on his chin untrimmed the hoar hair lies
Most plenteous; and unchanging flame bides in his staring eyes:
Down from his shoulders hangs his gear in filthy knot upknit;
And he himself poles on his ship, and tends the sails of it,
And crawls with load of bodies lost in bark all iron-grey,
Grown old by now: but fresh and green is godhead's latter day.
[tr. Morris (1900), l. 298ff]

Charon there,
Grim ferryman, stands sentry. Mean his guise,
His chin a wilderness of hoary hair,
And like a flaming furnace stare his eyes.
Hung in a loop around his shoulders lies
A filthy gaberdine. He trims the sail,
And, pole in hand, across the water plies
His steel-grey shallop with the corpses pale,
Old, but a god's old age has left him green and hale.
[tr. Taylor (1907), st. 41, l. 361ff]

A ferryman of gruesome guise keeps ward
Upon these waters, -- Charon, foully garbed,
With unkempt, thick gray beard upon his chin,
And staring eyes of flame; a mantle coarse,
All stained and knotted, from his shoulder falls,
As with a pole he guides his craft, tends sail,
And in the black boat ferries o'er his dead; --
Old, but a god's old age looks fresh and strong.
[tr. Williams (1910)]

A grim warden guards these waters and streams, terrible in his squalor -- Charon, on whose chin lies a mass of unkempt, hoary hair; his eyes are staring orbs of flame; his squalid garb hangs by a knot from his shoulders. Unaided, he poles the boat, tends the sails, and in his murky craft convoys the dead -- now aged, but a god's old age is hardy and green.
[tr. Fairclough (1916)]

A dreadful ferryman looks after the river crossing,
Charon: appallingly filthy he is, with a bush of unkempt
White beard upon his chin, with eyes like jets of fire;
And a dirty cloak draggles down, knotted about his shoulders.
He poles the boat, he looks after the sails, he is all the crew
Of that rust-coloured wherry which takes the dead across --
An ancient now, but a god's old age is green and sappy.
[tr. Day-Lewis (1952)]

Grim Charon is the squalid ferryman,
is guardian of these streams, these rivers; his
white hairs lie thick, disheveled on his chin;
his eyes are firest that stare, a filthy mantle
hangs down his shoulder by a knot. Alone,
he poles the boat and tends the sails and carries
the dead in his dark ship, old as he is;
but old age in a god is tough and green.
[tr. Mandelbaum (1971), l. 394ff.]

Here the ferryman,
A figure of fright, keeper of waters and streams,
Is Charon, fowl and terrible, his beard
Grown wild and hoar, his staring eyes all flame,
His sordid cloak hung from a shoulder knot.
Alone he poles his craft and trims the sail
And in his rusty hull ferries the dead,
Old now -- but old age in the gods is green.
[tr. Fitzgerald (1981), l. 407ff]

These are the rivers and waters guarded by the terrible Charon in his filthy rags. On his chin there grows a thick grey beard, never trimmed. His glaring eyes are lit with fire and a foul cloak hangs from a knot at his shoulder. With his own hands he plies the pole and sees to the sails as he ferries the dead in a boat the colour of burnt iron. He is no longer young but, being a god, enjoys rude strength and a green old age.
[tr. West (1990)]

A grim ferryman watches over the rivers and streams,
Charon, dreadful in his squalor, with a mass of unkempt
white hair straggling from his chin: flames glow in his eyes,
a dirty garment hangs, knotted from his shoulders.
He poles the boat and trims the sails himself,
and ferries the dead in his dark skiff,
old now, but a god’s old age is fresh and green.
[tr. Kline (2002)]

The keeper of these waters
Was Charon, the grim ferryman, frightening
In his squalor. Unkempt hoary whiskers
Bristled on his chin,m his eyes like flares
Were sunk in flame, and a filhy cloak hung
By a knot from his shoulder. He poled the boat
Himself, and trimmed the sails, hauling the dead
In his rusty barge. He was already old,
But a god's old age is green and raw.
[tr. Lombardo (2005), l. 367ff]

And here the dreaded ferryman guards the flood,
grisly in his squalor -- Charon ...
his scraggly beard a tangled mat of white, his eyes
fixed in a fiery stare, and his grimy rags hang down
from his shoulders by a knot. But all on his own
he punts his craft with a pole and hoists sail
as he ferries the dead souls in his rust-red skiff.
He’s on in years, but a god’s old age is hale and green.
[tr. Fagles (2006), l. 340ff]

Filthy Charon, wearing rags, ferried ghosts across the sxtream. His lengthy beard was matted stiff, his eyes stared fixed and fierce. A dirty wrap was tied around his neck. He poled the boat himself, tending to the sails, toting bodies in the dingy raft. He was old, but it was the green and raw old age of gods.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/56941/feed/ 0 56941 https://wist.info/virgil/57713/ https://wist.info/virgil/57713/#respond Thu, 15 Dec 2022 17:07:03 +0000 Dave https://wist.info/?p=57713 Now of a sudden Aeneas looked and saw
To the left, under a cliff, wide buildings girt
By a triple wall round which a torrent rushed
With scorching flames and boulders tossed in thunder,
The abyss’s Fiery River. A massive gate
With adamantine pillars faced the stream,
So strong no force of men or gods in war
May ever avail to crack and bring it down,
And high in air an iron tower stands
On which Tisiphone, her bloody robe
Pulled up about her, has her seat and keeps
Unsleeping watch over the entrance way
By day and night. From the interior, groans
Are heard, and thud of lashes, clanking iron,
Dragging chains.

[Respicit Aeneas subito, et sub rupe sinistra
moenia lata videt, triplici circumdata muro,
quae rapidus flammis ambit torrentibus amnis,
Tartareus Phlegethon, torquetque sonantia saxa.
Porta adversa ingens, solidoque adamante columnae,
vis ut nulla virum, non ipsi exscindere bello
caelicolae valeant; stat ferrea turris ad auras,
Tisiphoneque sedens, palla succincta cruenta,
vestibulum exsomnis servat noctesque diesque,
Hinc exaudiri gemitus, et saeva sonare
verbera; tum stridor ferri, tractaeque catenae.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 548ff (6.548-560) (29-19 BC) [tr. Fitzgerald (1981), l. 735ff]
    (Source)

Tartarus, the Underworld place of punishment for the damned.

(Source (Latin)). Alternate translations:

On his left side,
Aeneas then under a Rock espide
A mighty fort surrounded with three walls,
Where Phlegeton with a swift current falls
Of flaming waves: rowling huge stones along,
The gates on adamatine pillars hung;
No strength of men, of steel, nor gods, has power
This to destroy, high stands the brazen towre.
Girt in a bloody robe Tisiphone keeps
The entrance night and day, and never sleeps.
Hence cruel lashes sound and groaning pains,
Clashing of steel, and ratling of huge chains.
[tr. Ogilby (1649)]

The hero, looking on the left, espied
A lofty tow'r, and strong on ev'ry side
With treble walls, which Phlegethon surrounds,
Whose fiery flood the burning empire bounds;
And, press'd betwixt the rocks, the bellowing noise resounds
Wide is the fronting gate, and, rais'd on high
With adamantine columns, threats the sky.
Vain is the force of man, and Heav'n's as vain,
To crush the pillars which the pile sustain.
Sublime on these a tow'r of steel is rear'd;
And dire Tisiphone there keeps the ward,
Girt in her sanguine gown, by night and day,
Observant of the souls that pass the downward way.
From hence are heard the groans of ghosts, the pains
Of sounding lashes and of dragging chains.
[tr. Dryden (1697)]

Aeneas on a sudden looks back, and under a rock on the left sees vast prisons enclosed with a triple wall, which Tartarean Phlegethon's rapid flood environs with torrents of flame, and whirls roaring rocks along. Fronting is a huge gate, with columns of solid adamant, that no strength of men, nor the gods themselves, can with steel demolish. An iron tower rises aloft; and there wakeful Tisiphone, with ehr bloody robe tucked up around her, sits to watch the vestibule both night and day. Hence groans are heard; the grating too of iron, and clank of dragging chains.
[tr. Davidson/Buckley (1854)]

Sudden Æneas turns his eyes,
When 'neath the left-hand cliff he spies
The bastions of a broad stronghold,
Engirt with walls of triple fold:
Fierce Phlegethon surrounds the same,
Foaming aloft with torrent flame,
And whirls his roaring rocks:
In front a portal stands displayed,
On adamantine columns stayed:
Nor mortal nor immortal foe
Those massy gates could overthrow
With battle's direst shocks.
An iron tower of equal might
In air uprises steep:
Tisiphone, in red robes dight,
Sits on the threshold day and night
With eyes that know not sleep.
Hark! from within there issue groans,
The cracking of the thong,
The clank of iron o'er the stones
Dragged heavily along.
[tr. Conington (1866)]

Then suddenly Aeneas, looking back,
Beneath a cliff upon the left beholds
A prison vast with triple ramparts girt,
Bound which Tartarean Phlegethon, with surge
Of foaming torrents, raves, and thundering whirl
Of rocks. A gateway huge in front is seen,
With columns of the solid adamant.
No strength of man, or even of gods, avails
Against it. Rising in the air a tower
Of iron appears: there sits Tisiphone,
Tucked in her blood-stained robes, and night and day
Guarding the entrance with her sleepless eyes.
Groans from within were heard; the cruel lash.
Then clank of iron, and of dragging chains.
[tr. Cranch (1872), l. 680ff]

Aeneas looks swiftly back, and sees beneath the cliff on the left hand a wide city, girt with a triple wall and encircled by a racing river of boiling flame, Tartarean Phlegethon, that echoes over its rolling rocks. In front is the gate, huge and pillared with solid adamant, that no warring force of men nor the very habitants of heaven may avail to overthrow; it stands up a tower of iron, and Tisiphone sitting girt in bloodstained pall keeps sleepless watch at the entry by night and day. Hence moans are heard and fierce lashes resound, with the clank of iron and dragging chains.
[tr. Mackail (1885)]

But suddenly Æneas turned, and lo, a city lay
Wide-spread 'neath crags upon the left, girt with a wall threefold;
And round about in hurrying flood a flaming river rolled,
E'en Phlegethon of Tartarus, with rattling, stony roar:
In face with adamantine posts was wrought the mighty door,
Such as no force of men nor might of heaven-abiders high
May cleave with steel; an iron tower thence riseth to the sky:
And there is set Tisiphone, with girded blood-stained gown,
Who, sleepless, holdeth night and day the doorway of the town.
Great wail and cruel sound of stripes that city sendeth out,
And iron clanking therewithal of fetters dragged about.
[tr. Morris (1900), l. 548ff]

Back looked Æneas, and espied
Broad bastions, girt with triple wall, that frowned
Beneath a rock to leftward, and the tide
Of torrent Phlegethon, that flamed around,
And made the beaten rocks rebellow with the sound.
In front, a massive gateway threats the sky,
And posts of solid adamant upstay
An iron tower, firm-planted to defy
All force, divine or human. Night and day,
Sleepless Tisiphone defends the way,
Girt up with bloody garments. From within
Loud groans are heard, and wailings of dismay,
The whistling scourge, the fetter's clank and din,
Shrieks, as of tortured fiends, and all the sounds of sin.
[tr. Taylor (1907), st. 72-73; l. 644ff]

Aeneas straightway by the leftward cliff
Beheld a spreading rampart, high begirt
With triple wall, and circling round it ran
A raging river of swift floods of flame,
Infernal Phlegethon, which whirls along
Loud-thundering rocks. A mighty gate is there
Columned in adamant; no human power,
Nor even the gods, against this gate prevail.
Tall tower of steel it has; and seated there
Tisiphone, in blood-flecked pall arrayed,
Sleepless forever, guards the entering way.
Hence groans are heard, fierce cracks of lash and scourge,
Loud-clanking iron links and trailing chains.
[tr. Williams (1910)]

Suddenly Aeneas looks back, and under a cliff on the left sees a broad castle, girt with triple wall and encircled with a rushing flood of torrent flames -- Tartarean Phlegethon, that rolls along thundering rocks. In front stands the huge gate, and pillars of solid adamant, that no might of man, nay, not even the sons of heaven, may uproot in war; there stands the iron tower, soaring high, and Tisiphone, sitting girt with bloody pall, keeps sleepless watch o'er the portal night and day. Therefrom are heard groans and the sound of the savage lash; withal, the clank of iron and dragging of chains.
[tr. Fairclough (1916)]

As he looked back, Aeneas saw, to his left,
Wide walls beneath a cliff, a triple rampart,
A river running fire, Phlegethon’s torrent,
Rocks roaring in its course, a gate, tremendous,
Pillars of adamant, a tower of iron,
Too strong for men, too strong for even gods
To batter down in warfare, and behind them
A Fury, sentinel in bloody garments,
Always on watch, by day, by night. He heard
Sobbing and groaning there, the crack of the lash,
The clank of iron, the sound of dragging shackles.
[tr. Humphries (1951)]

Aeneas looked back on a sudden: he saw to his left a cliff
Overhanging with a spread of battlements, a threefold wall about them,
Girdled too by a swift-running stream, a flaming torrent --
Hell's river of fire, whose current rolls clashing rocks along.
In front, an enormous portal, the door-posts columns of adamant,
So strong that no mortal violence nor even the heaven-dwellers
Can broach it: an iron tower stands sheer and soaring above it,
Whereupon Tisiphone sits, wrapped in a bloodstained robe,
Sleeplessly, day-long, night-long, guarding the forecourt there.
From within can be heard the sounds of groaning and brutal lashing,
Sounds of clanking iron, of chains being dragged along.
[tr. Day-Lewis (1952)]

Aeneas suddenly looks back; beneath
a rock upon his left he sees a broad
fortress encircled by a triple wall
and girdled by a rapid flood of flames
that rage: Tartarean Phlegethon whirling
resounding rocks. A giant gateway stands
in front, with solid adamantine pillars --
no force of man, not even heaven's sons,
enough to level these in war; a tower
of iron rises in the air; there sits
Tisiphone, who wears a bloody mantle.
She guards the entrance, sleepless night and day.
Both groans and savage scourgings echo there,
and then the clang of iron and dragging chains.
[tr. Mandelbaum (1971), l. 725ff]

Aeneas looked back suddenly and saw under a cliff on his left hand a broad city encircled by a triple wall and washed all round by Phlegethon, one of the rivers of Tartarus, a torrent of fire and flame, rolling and grinding great boulders in its current. There before him stood a huge gate with columns of solid adamant so strong that neither the violence of men nor the heavenly gods themselves could ever uproot them in war, and an iron tower rose into the air where Tisiphone sat with her blood-soaked dress girt up, guarding the entreance and never sleeping, night or day. They could hear the groands from the city, the cruel crack of the lash, the dragging and clanking of iron chains.
[tr. West (1990)]

Aeneas suddenly looked back, and, below the left hand cliff,
he saw wide battlements, surrounded by a triple wall,
and encircled by a swift river of red-hot flames,
the Tartarean Phlegethon, churning with echoing rocks.
A gate fronts it, vast, with pillars of solid steel,
that no human force, not the heavenly gods themselves,
can overturn by war: an iron tower rises into the air,
and seated before it, Tisiphone, clothed in a blood-wet dress,
keeps guard of the doorway, sleeplessly, night and day.
Groans came from there, and the cruel sound of the lash,
then the clank of iron, and dragging chains.
[tr. Kline (2002)]

Aeneas
suddenly glances back and beneath a cliff to the left
he sees an enormous fortress ringed with triple walls
and raging around it all, a blazing flood of lava,
Tartarus’ River of Fire, whirling thunderous boulders.
Before it rears a giant gate, its columns solid adamant,
so no power of man, not even the gods themselves
can root it out in war. An iron tower looms on high
where Tisiphone, crouching with bloody shroud girt up,
never sleeping, keeps her watch at the entrance night and day.
Groans resound from the depths, the savage crack of the lash,
the grating creak of iron, the clank of dragging chains.
[tr. Fagles (2006), l. 637ff]

Aeneas stole a quick glance back. To the left, under a cliff, was a massive fortress ringed with triple walls and a raging moat of fire: Phlegethon, hurling thunderous rocks. In front, a giant gate and adamantine pillars. No human force, not even warring gods, could rip them out. An iron tower reached the sky. There Tisiphone crouched wakefully, her bloody cloak hitched high. She watched the entrance day and night. You could hear groans and savage lash-strokes, irons clanking, chains being dragged.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/57713/feed/ 0 57713 https://wist.info/virgil/57442/ https://wist.info/virgil/57442/#respond Wed, 30 Nov 2022 18:51:56 +0000 Dave https://wist.info/?p=57442 No, not if I had a hundred tongues and a hundred mouths
and a voice of iron too — I could never capture
all the crimes or run through all the torments,
doom by doom.

[Non, mihi si linguae centum sunt oraque centum
Ferrea vox, omnis scelerum comprendere formas,
Omnia poenarum percurrere nomina possim.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 625ff (6.625-627) [The Sybil] (29-19 BC) [tr. Fagles (2006), l. 724ff]
    (Source)

The punishments in Tartarus. Virgil uses a similar metaphor in Georgics 2.43.

(Source (Latin)). Alternate translations:

Had I a hundred mouths, as many tongues,
A voice of iron, to these had brazen lungs;
Their crimes and tortures ne're could be displaid.
[tr. Ogilby (1649)]

Had I a hundred mouths, a hundred tongues,
And throats of brass, inspired with iron lungs,
I could not half those horrid crimes repeat,
Nor half the punishments those crimes have met.
[tr. Dryden (1697)]

Had I a hundred tongues, and a hundred mouths, and a voice of iron, I could not comprehend all the species of their crimes, nor enumerate the names of all their punishments.
[tr. Davidson/Buckley (1854)]

No -- had I e'en a hundred tongues
A hundred mouths, and iron lungs,
Those types of guilt I could not show,
Nor tell the forms of penal woe.
[tr. Conington (1866)]

Not if I had a hundred tongues, a voice
Of iron, could I tell thee all the forms
Of guilt, or number all their penalties.
[tr. Cranch (1872), l. 780ff]

Not had I an hundred tongues, an hundred mouths, and a voice of iron, could I sum up all the shapes of crime or name over all their punishments.
[tr. Mackail (1885)]

Nor, had I now an hundred mouths, an hundred tongues at need,
An iron voice, might I tell o'er all guise of evil deed,
Or run adown the names of woe those evil deeds are worth.
[tr. Morris (1900)]

Ne'er had a hundred mouths, if such were mine,
Nor hundred tongues their endless sins declared,
Nor iron voice their torments could define,
Or tell what doom to each the avenging gods assign.
[tr. Taylor (1907), st. 83, l. 744ff]

&I could not tell,
Not with a hundred mouths, a hundred tongues,
Or iron voice, their divers shapes of sin,
Nor call by name the myriad pangs they bear.
[tr. Williams (1910)]

Nay, had I a hundred tongues, a hundred mouths, and voice of iron, I could not sum up all the forms of crime, or rehearse all the tale of torments.
[tr. Fairclough (1916)]

If I had a hundred tongues,
A hundred iron throats, I could not tell
The fullness of their crime and punishment.
[tr. Humphries (1951)]

No, not if I had a hundred tongues, a hundred mouths
And a voice of iron, could I describe all the shapes of wickedness,
Catalogue all the retributions inflicted here.
[tr. Day-Lewis (1952)]

A hundred tongues,
a hundred mouths, an iron voice were not
enough for me to gather all the forms
of crime or tell the names of all the torments.
[tr. Mandelbaum (1971), l. 829ff]

If I had
A hundred tongues, a hundred mouths, a voice
Of iron, I could not tell of all the shapes
Their crimes had taken, or their punishments.
[tr. Fitzgerald (1981)]

If I had a hundred tongues, a hundred mouths and a voice of iron, I could not encompass all their different crimes or speak the names of all their different punishments.
[tr. West (1990)]

Not if I had a hundred tongues, a hundred mouths,
a voice of iron, could I tell all the forms of wickedness
or spell out the names of every torment.
[tr. Kline (2002)]

Not if I had a hundred mouths, a hundred tongues,
And a voice of iron, could I recount
All the crimes or tell all their punishments.
[tr. Lombardo (2005)]

A hundred tongues and mouths, an iron voice, wouldn't let me cover the varieties of evil, nor all the names for punishments.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/57442/feed/ 0 57442 https://wist.info/virgil/57600/ https://wist.info/virgil/57600/#respond Thu, 08 Dec 2022 22:49:17 +0000 Dave https://wist.info/?p=57600 Here are troops of men
who had suffered wounds, fighting to save their country,
and those who had been pure priests while still alive,
and the faithful poets whose songs were fit for Phoebus;
those who enriched our lives with the newfound arts they forged
and those we remember well for the good they did mankind.

[Hic manus, ob patriam pugnando vulnera passi,
Quique sacerdotes casti, dum vita manebat,
Quique pii vates, et Phoebo digna locuti,
Inventas aut qui vitam excoluere per artes,
Quique sui memores alios fecere merendo.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 660ff (6.660-664) (29-19 BC) [tr. Fagles (2006), l. 764ff]
    (Source)

Some of the blessed in Elysium.

Fairclough (below) suggests that the "arts" (artes) refers not so much to material inventions as to philosophical principles. Note that the Nobel prize medals for Physics, Chemistry, Medicine, and Literature include the similar "Inventas vitam juvat excoluisse per artes."

(Source (Latin)). Alternate translations:

And here were those did for their countrey die,
With Priests who in their lives vow'd chastitie;
And sacred Poets who pleas'd Phoebus best,
Or by invented arts man's life assist,
And others in their memories renown'd,
Their temples all with snowie garlands bound.
[tr. Ogilby (1649)]

Here patriots live, who, for their country's good,
In fighting fields, were prodigal of blood:
Priests of unblemish'd lives here make abode,
And poets worthy their inspiring god;
And searching wits, of more mechanic parts,
Who grac'd their age with new-invented arts:
Those who to worth their bounty did extend,
And those who knew that bounty to commend.
[tr. Dryden (1697)]

Here is a band of those who sustained wounds in fighting for their country; priests who preserved themselves pure and holy, while life remained; pious poets, who sung in strains worthy of Apollo; those who improved life by the invention of arts, and who by their worthy deeds made others remember them.
[tr. Davidson/Buckley (1854)]

Here sees he the illustrious dead
Who fighting for their country bled;
Priests, who while earthly life remained
Preserved that life unsoiled, unstained;
Blest bards, transparent souls and clear,
Whose song was worthy Phœbus' ear;
Inventors, who by arts refined
The common life of human kind,
With all who grateful memory won
By services to others done.
[tr. Conington (1866)]

Here the bands are seen,
Of those who for their country fought and bled;
The chaste and holy priests; the reverent bards
Whose words were worthy of Apollo; those
Who enriched life with the inventive arts;
And all who by deserving deeds had made
Their names remembered.
[tr. Cranch (1872), l. 821ff]

Here is the band of them who bore wounds in fighting for their country, and they who were pure in priesthood while life endured, and the good poets whose speech abased not Apollo; and they who made life beautiful by the arts of their invention, and who won by service a memory among men.
[tr. Mackail (1885)]

Lo, they who in their country's fight sword-wounded bodies bore;
Lo, priests of holy life and chaste, while they in life had part;
Lo, God-loved poets, men who spake things worthy Phœbus' heart:
And they who bettered life on earth by new-found mastery;
And they whose good deeds left a tale for men to name them by.
[tr. Morris (1900)]

There, the slain patriot, and the spotless sage,
And pious poets, worthy of the God;
There he, whose arts improved a rugged age,
And those who, labouring for their country's good,
Lived long-remembered.
[tr. Taylor (1907), st. 88, l. 784ff]

Here dwell the brave who for their native land
Fell wounded on the field; here holy priests
Who kept them undefiled their mortal day;
And poets, of whom the true-inspired song
Deserved Apollo's name; and all who found
New arts, to make man's life more blest or fair;
Yea! here dwell all those dead whose deeds bequeath
Deserved and grateful memory to their kind.
[tr. Williams (1910), l. 669ff]

Here is the band of those who suffered wounds, fighting for fatherland ; those who in lifetime were priests and pure, good bards, whose songs were meet for Phoebus; or they who ennobled life by truths discovered and they who by service have won remembrance among men.
[tr. Fairclough (1916)]

The band of heroes
Dwell here, all those whose mortal wounds were suffered
In fighting for the fatherland; and poets,
The good, the pure, the worthy of Apollo;
Those who discovered truth and made life nobler;
Those who served others.
[tr. Humphries (1951)]

Here were assembled those who had suffered wounds in defence of
Their country; those who had lived pure lives as priests; and poets
Who had not disgraced Apollo, poets of true integrity;
Men who civilised life by the skills they discovered, and men whose
Kindness to others has kept their memories green.
[tr. Day-Lewis (1952)]

Here was the company of those who suffered
wounds, fighting for their homeland; and of those
who, while they lived their lives, served as pure priests;
and then the pious poets, those whose songs
were worthy of Apollo; those who had
made life more civilized with newfound arts;
and those whose merits won the memory
of all men.
[tr. Mandelbaum (1971), l. 874ff]

This was the company of those who suffered
Wounds in battle for their country; those
Who i their lives were holy men and chaste
Or worthy of Phoebus in prophetic song;
Or those who betted life, by finding out
New truths and skills; or those who to some folk
By benefactions made themselves remembered.
[tr. Fitzgerald (1981), l. 883ff]

Here were armies of men bearing wounds received while fighting for their native land, priests who had been chaste unto death and true prophets whose words were worthy of Apollo; then those who have raised human life to new heights by the skills they have discovered and those whom men remember for what they have done for men.
[tr. West (1990)]

Here is the company of those who suffered wounds fighting
for their country: and those who were pure priests, while they lived,
and those who were faithful poets, singers worthy of Apollo,
and those who improved life, with discoveries in Art or Science,
and those who by merit caused others to remember them.
[tr. Kline (2002)]

Here were legions wounded fighting for their country, priests who'd led pure lives, pious poets with songs worthy of Apollo, men who bettered life by new inventions, and those whose merit set them down in memory.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/57600/feed/ 0 57600 https://wist.info/virgil/57844/ https://wist.info/virgil/57844/#respond Wed, 21 Dec 2022 22:25:16 +0000 Dave https://wist.info/?p=57844 And even when life is over, all the evil
Ingrained so long, the adulterated mixture,
The plagues and pestilences of the body
Remain, persist. So there must be a cleansing,
By penalty, by punishment, by fire,
By sweep of wind, by water’s absolution,
Before the guilt is gone. Each of us suffers
His own peculiar ghost.

[Quin et supremo cum lumine vita reliquit,
non tamen omne malum miseris nec funditus omnes
corporeae excedunt pestes, penitusque necesse est
multa diu concreta modis inolescere miris.
Ergo exercentur poenis, veterumque malorum
supplicia expendunt: aliae panduntur inanes
suspensae ad ventos; aliis sub gurgite vasto
infectum eluitur scelus, aut exuritur igni;
quisque suos patimur Manes.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 735ff (6.735-743) [Anchises] (29-19 BC) [tr. Humphries (1951)]
    (Source)

Souls in the underworld purging their spirits so that they can enter Elysium. The Manes were minor underworld deities and/or the spirits of deceased ancestors.

The last line (l. 743) is popularly paraphrased: "Each of us bears his own Hell."

(Source (Latin)). Alternate translations:

But when their latest light and life is set,
Not all woes leave them, nor all tortures quite
Forsake the wretches there; and 'tis but right;
Things strangely grown by custome into crimes,
They must be punish'd for their mispent times,
And tortures feele; some in the winds are hung,
Others to clense their spotted sins are flung
In a vast gulph, or purg'd in fire they are:
We all have our own tortures.
[tr. Ogilby (1649)]

Nor can the groveling mind,
In the dark dungeon of the limbs confin'd,
Assert the native skies, or own its heav'nly kind:
Nor death itself can wholly wash their stains;
But long-contracted filth ev'n in the soul remains.
The relics of inveterate vice they wear,
And spots of sin obscene in ev'ry face appear.
For this are various penances enjoin'd;
And some are hung to bleach upon the wind,
Some plung'd in waters, others purg'd in fires,
Till all the dregs are drain'd, and all the rust expires
All have their manes, and those manes bear.
[tr. Dryden (1697)]

Even when with the last beams of light their life is gone, yet not every ill, nor all corporeal stains, are quite removed from the unhappy beings; and it is absolutely necessary that many imperfections which have long been joined to the soul should be in marvelous ways increased and riveted therin. Therefore are they afflicted with punishments, and pay the penalties of their former ills. Some, hung on high, are spread out to the empty winds; in others the guilt not done away is washed out ina vast watery abyss, or burned away in fire. We each endure his own manes.
[tr. Davidson/Buckley (1854)]

Nay, when at last the life has fled,
And left the body cold and dead,
E'en then there passes not away
The painful heritage of clay;
Full many a long contracted stain
Perforce must linger deep in grain.
So penal sufferings they endure
For ancient crime, to make them pure:
Some hang aloft in open view
For winds to pierce them through and through,
While others purge their guilt deep-dyed
In burning fire or whelming tide.
Each for himself, we all sustain
The durance of our ghostly pain.
[tr. Conington (1866)]

Nor e'en when life's last ray
Has fled, does every ill depart, nor all
Corporeal taints quite leave their unhappy frames,
And needs must be that many a hardened fault
Inheres in wondrous ways. Therefore the pains
Of punishment they undergo, for sins
Of former times. Some in the winds are hung
Suspended and exposed. Others beneath
A waste of waters from their guilt are cleansed,
Or purified by fire. We all endure
Our ghostly retribution.
[tr. Cranch (1872), l. 918ff]

Nay, and when the last ray of life is gone, not yet, alas! does all their woe, nor do all the plagues of the body wholly leave them free; and needs must be that many a long ingrained evil should take root marvellously deep. Therefore they are schooled in punishment, and pay all the forfeit of a lifelong ill; some are hung stretched to the viewless winds; some have the taint of guilt washed out beneath the dreary deep, or burned away in fire. We suffer, each a several ghost.
[tr. Mackail (1885)]

Yea, e'en when out of upper day their life at last is borne,
Not all the ill of wretched men is utterly outworn,
Not all the bane their bodies bred; and sure in wondrous wise
The plenteous ill they bore so long engrained in them it lies:
So therefore are they worn by woes and pay for ancient wrong:
And some of them are hung aloft the empty winds among;
And some, their stain of wickedness amidst the water's heart
Is washed away; amidst the fire some leave their worser part;
And each his proper death must bear.
[tr. Morris (1900), l. 734ff]

Nor can the soul, in darkness and in chains,
Assert the skies, and claim celestial birth.
Nay, after death, the traces it retains
Of fleshly grossness, and corporeal stains,
Since much must needs by long concretion grow
Inherent. Therefore are they racked with pains,
And schooled in all the discipline of woe;
Each pays for ancient sin with punishment below.
Some hang before the viewless winds to bleach;
Some purge in fire or flood the deep decay
And taint of wickedness. We suffer each
Our ghostly penance.
[tr. Taylor (1907), st. 97-98, l. 866ff]

Nor when to life's last beam they bid farewell
May sufferers cease from pain, nor quite be freed
From all their fleshly plagues; but by fixed law,
The strange, inveterate taint works deeply in.
For this, the chastisement of evils past
Is suffered here, and full requital paid.
Some hang on high, outstretched to viewless winds;
For some their sin's contagion must be purged
In vast ablution of deep-rolling seas,
Or burned away in fire. Each man receives
His ghostly portion in the world of dark.
[tr. Williams (1910)]

Nay, when at their last day life is fled, still not all the evil, alas! not all the plagues of the body quit them utterly; and it must needs be that many a taint, long linked in growth, should in wondrous wise become deeply ingrained. Therefore are they schooled with penalties, and for olden sins pay punishment: some are hung stretched out to the empty winds; from some the stain of guilt is washed away under swirling floods or burned out in fire. Each of us suffers his own spirit.
[tr. Fairclough (1916)]

Yes, not even when the last flicker of life has left us,
Does evil, or the ills that flesh is heir to, quite
Relinquish our souls; it must be that many a taint grows deeply,
Mysteriously grained in their being from long contact with the body.
Therefore the dead are disciplined in purgatory, and pay
The penalty of old evil: some hang, stretched ot the blast of
Vacuum winds; for others, the stain of sin is washed
Away in a vast whirlpool or cauterized with fire.
Each of us finds in the next world his own level.
[tr. Day-Lewis (1952)]

And when the final day of life deserts them,
then, even then, not every ill, not all
the plagues of body quit them utterly;
and this must be, for taints so long congealed
cling fast and deep in extraordinary
ways. Therefore they are schooled by punishment
and pay with torments for their own misdeeds:
some there are purified by air, suspended
and stretched before the empty winds; for some
the stain of guilt is washed away beneath
a mighty whirlpool or consumed by fire.
First each of us must suffer his own Shade.
[tr. Mandelbaum (1971), l. 970ff]

In fact
Even when life departs on the last day
Not all the scourges of the body pass
From the poor souls, not all distress of life.
Inevitably, many malformations,
Growing together in mysterious ways,
Become inveterate. Therefore they undergo
The discipline of punishments and pay
In penance for old sins: some hang full length
To the empty winds, for some the stain of wrong
Is washed by floods or burned away by fire.
We suffer each his own shade.
[tr. Fitzgerald (1981), l. 988ff]

Even when life leaves them on their last day of light, they are not wholly freed from all the many ills and miseries of the body which must harden in them over the long years and become ingrained in ways we cannot understand. And so they are put to punishment, to pay the penalty for all their ancient sins. Some are stretched and hung out empty to dry in the winds. Some have the stain of evil washed out of them under a vast tide of water or scorched out by fire. Each of us suffers his own fate in the after-life.
[tr. West (1990)]

Why, when life leaves them at the final hour,
still all of the evil, all the plagues of the flesh, alas,
have not completely vanished, and many things, long hardened
deep within, must of necessity be ingrained, in strange ways.
So they are scourged by torments, and pay the price
for former sins: some are hung, stretched out,
to the hollow winds, the taint of wickedness is cleansed
for others in vast gulfs, or burned away with fire:
each spirit suffers its own.
[tr. Kline (2002)]

Nor, when the last gleam
Of life flickers out, are all the ills
That flesh is heir to completely uprooted.
But many corporal taints remain,
Ingrained in the soul in myriad ways.
And so we are disciplined and expiate
Our bygone sins. Some souls are hung
Spread to the winds; others are cleansed
Under swirling waters or purged by fire.
We each suffer our own ghosts.
[tr. Lombardo (2005)]

True,
but even on that last day, when the light of life departs,
the wretches are not completely purged of all the taints,
nor are they wholly freed of all the body’s plagues.
Down deep they harden fast -- they must, so long engrained
in the flesh -- in strange, uncanny ways. And so the souls
are drilled in punishments, they must pay for their old offenses.
Some are hung splayed out, exposed to the empty winds,
some are plunged in the rushing floods -- their stains,
their crimes scoured off or scorched away by fire.
Each of us must suffer his own demanding ghost.
[tr. Fagles (2006), l. 849ff]

Poor things, even when life leaves them on the day of death, not every sin or canker of the flesh fully recedes. Many habits harden over time, and in this way become ingrained. So they pay for former crimes by torment: exposed to hollow winds by crucifixion, washed clean of infection in a whirling flood, or cauterized by fire -- we all suffer our soul's cure.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/57844/feed/ 0 57844 https://wist.info/virgil/57954/ https://wist.info/virgil/57954/#respond Wed, 28 Dec 2022 21:14:09 +0000 Dave https://wist.info/?p=57954 These, when a thousand rolling years are o’er,
Called by the God, to Lethe’s waves repair;
There, reft of memory, to yearn once more
For mortal bodies and the upper air.

[Has omnis, ubi mille rotam volvere per annos,
Lethaeum ad fluvium deus evocat agmine magno,
Scilicet immemores supera et convexa revisant
Bursus et incipiant in corpora velle reverti.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 748ff (6.748-751) [Anchises] (29-19 BC) [tr. Taylor (1907), st. 99, l. 883ff]
    (Source)

On the reincarnation of most souls, other than those punished in Tartarus or rewarded in Elysium.

(Source (Latin)). Alternate translations:

When thousand yeares have fil'd their period,
All these God calls in troups to Lethe's flood,
To th end that they forgetfull of what's past,
May reascend, and bodies take at last.
[tr. Ogilby (1649)]

But, when a thousand rolling years are past,
(So long their punishments and penance last,)
Whole droves of minds are, by the driving god,
Compell'd to drink the deep Lethaean flood,
In large forgetful draughts to steep the cares
Of their past labors, and their irksome years,
That, unrememb'ring of its former pain,
The soul may suffer mortal flesh again.
[tr. Dryden (1697)]

All these, after they have rolled away a thousand years, are summoned forth by the god in a great body to the river Lethe; to the intent that, losing memory, they may revisit the vaulted realms above, and again become willing to return into bodies.
[tr. Davidson/Buckley (1854)]

All these, when centuries ten times told
The wheel of destiny have rolled,
The voice divine from far and wide
Calls up to Lethe's river-side,
That earthward they may pass once more
Remembering not the things before,
And with a blind propension yearn
To fleshly bodies to return.
[tr. Conington (1866)]

All these, when for a thousand years the wheel
Of fate has turned, the Deity calls forth
To Lethe's stream, a mighty multitude;
That they, forgetful of the past, may see
Once more the vaulted sky, and may begin
To wish return into corporeal frames.
[tr. Cranch (1872), l. 933ff]

All these before thee, when the wheel of a thousand years hath come fully round, a God summons in vast train to the river of Lethe, that so they may regain in forgetfulness the slopes of upper earth, and begin to desire to return again into the body.
[tr. Mackail (1885)]

All these who now have turned the wheel for many and many a year
God calleth unto Lethe's flood in mighty company,
That they, remembering nought indeed, the upper air may see
Once more, and long to turn aback to worldly life anew.
[tr. Morris (1900)]

At last, when the millennial aeon strikes,
God calls them forth to yon Lethaean stream,
In numerous host, that thence, oblivious all,
They may behold once more the vaulted sky,
And willingly to shapes of flesh return.
[tr. Williams (1910), l. 747ff]

A thousand years pass over
And the god calls the countless host to Lethe
Where memory is annulled, and souls are willing
Once more to enter into mortal bodies.
[tr. Humphries (1951)]

All these souls, when they have finished their thousand-year cycle,
God sends for, and they come in crowds to the river of Lethe,
So that, you see, with memory washed out, they may revisit
The earth above and begin to wish to be born again.
[tr. Day-Lewis (1952)]

But all the rest, when they have passed time's circle
for a millennium, arfe summoned by
the god to Lethe in a great assembly
that, free of memory, they may return
beneath the curve of the upper world, that they
may once again begin to wish for bodies.
[tr. Mandelbaum (1971), l. 988ff]

These other souls,
When they have turned Time's wheel a thousand years,
The god calls in a crowd to Lethe stream,
There there unmemoried they may see again
The heavens and wish re-entry into bodies.
[tr. Fitzgerald (1981), l. 1004ff]

All these others whom you see, when they have rolled the wheel for a thousand years, are called out by God to come in great columns to the river of Lethe, so that they may duly go back and see the vault of heaven again remembering nothing, and begin to be willing to return to bodies.
[tr. West (1990)]

All these others the god calls in a great crowd to the river Lethe,
after they have turned the wheel for a thousand years,
so that, truly forgetting, they can revisit the vault above,
and begin with a desire to return to the flesh.
[tr. Kline (2002)]

All these,
When they have rolled the wheel of time
Through a thousand years, will be called by God
In a great assembly to the river Lethe,
So that they return to the vaulted world
With no memory and may begin again
To desire rebirth in a human body.
[tr. Lombardo (2005)]

All the rest, once they have turned the wheel of time
for a thousand years: God calls them forth to the Lethe,
great armies of souls, their memories blank so that
they may revisit the overarching world once more
and begin to long to return to bodies yet again.
[tr. Fagles (2006), l. 865ff]

When the rest have cycled through a thousand years, the god calls them in clusters to the river Lethe. These forgetful spirits hope for resurrection into bodies. They start to want to see the sky.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/57954/feed/ 0 57954 https://wist.info/virgil/58040/ https://wist.info/virgil/58040/#respond Tue, 03 Jan 2023 21:41:40 +0000 Dave https://wist.info/?p=58040 But you, Roman, remember, rule with all your power
the peoples of the earth — these will be your arts:
to put your stamp on the works and ways of peace,
to spare the defeated, break the proud in war.

[Tu regere imperio populos, Romane, memento
(Hae tibi erunt artes), pacique imponere morem,
Parcere subjectis et debellare superbos.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 851ff (6.851-53) [Anchises] (29-19 BC) [tr. Fagles (2006), l. 981ff]
    (Source)

Comparing the Roman "arts" to the arts at which other nations excel (metalwork, sculpture, oratory, astronomy).

(Source (Latin)). Alternate translations:

Be thou ambitious how to govern best,
In these arts, Roman, thou must be profest.
That we a peace well grounded may injoy,
Subjects to spare, and Rebels to destroy.
[tr. Ogilby (1649)]

But, Rome, 'tis thine alone, with awful sway,
To rule mankind, and make the world obey,
Disposing peace and war by thy own majestic way;
To tame the proud, the fetter'd slave to free:
These are imperial arts, and worthy thee.
[tr. Dryden (1697)]

To rule the nations with imperial sway be thy care, O Romans: these shall be thy arts; to impose terms of peace, to spare the humbled, and crush the proud.
[tr. Davidson/Buckley (1854)]

But ye, my Romans, still control
⁠The nations far and wide:
Be this your genius -- to impose
The rule of peace on vanquished foes,
Show pity to the humbled soul,
⁠And crush the sons of pride
[tr. Conington (1866)]

But thou, O Roman, bend thy mind to rule
With strength thy people. This shall be thy art;
And to impose the terms and rules of peace;
To spare the vanquished, and subdue the proud.
[tr. Cranch (1872), l. 1069ff]

Be thy charge, O Roman, to rule the nations in thine empire; this shall be thine art, to lay down the law of peace, to be merciful to the conquered and beat the haughty down.
[tr. Mackail (1885)]

But thou, O Roman, look to it the folks of earth to sway;
For this shall be thine handicraft, peace on the world to lay,
To spare the weak, to wear the proud by constant weight of war.
[tr. Morris (1900), l. 850ff]

Thou, Roman, rule, and o'er the world proclaim
The ways of peace. Be these thy victories,
To spare the vanquished and the proud to tame.
These are imperial arts, and worthy of thy name.
[tr. Taylor (1907), st. 114, l. 1023ff.]

But thou, O Roman, learn with sovereign sway
To rule the nations. Thy great art shall be
To keep the world in lasting peace, to spare
humbled foe, and crush to earth the proud.
[tr. Williams (1910)]

Remember thou, O Roman, to rule the nations with thy sway -- these shall be thine arts -- to crown Peace with Law, to spare the humbled, and to tame in war the proud!
[tr. Fairclough (1916)]

Remember, Roman,
To rule the people under law, to establish
The way of peace, to battle down the haughty,
To spare the meek. Our fine arts, these, forever.
[tr. Humphries (1951)]

But, Romans, never forget that government is your medium!
Be this your art: -- to practise men in the habit of peace,
Generosity to the conquered, and firmness against aggressors.
[tr. Day-Lewis (1952)]

But yours will be the rulership of nations,
remember, Roman, these will be your arts:
to teach the ways of peace to those you conquer,
to spare defeated peoples, tame the proud.
[tr. Mandelbaum (1971), l. 1134ff]

Roman, remember by your strength to rule
Earth's peoples -- for your arts are to be these:
To pacify, to impose the rule of law,
To spare the conquered, battle down the proud.
[tr. Fitzgerald (1981), l. 1151ff]

Your task, Roman, and do not forget it, will be to govern the peoples of the world in your empire. These will be your arts -- and to impose a settle pattern upon peace, to pardon the defeated and war down the proud.
[tr. West (1990)]

Remember, Roman, it is for you to rule the nations with your power,
(that will be your skill) to crown peace with law,
to spare the conquered, and subdue the proud.
[tr. Kline (2002)]

Your mission, Roman, is to rule the world.
These will be your arts: to establish peace,
To spare the humbled, and to conquer the proud.
[tr. Lombardo (2005), l. 1012ff]

Roman, remember that your arts are to rule
The nations with your empire, to enforce the custom of peace,
To spare the conquered and to subjugate the proud.
[tr. @sentantiq (2018)]

You, Roman, remember your own arts: to rule the world with law, impose your ways on peace, grant the conquered clemency, and crush the proud in war.
[tr. Bartsch (2021)]

See also Bob Dylan, "Lonesome Day Blues", Love and Theft (2001):

I'm gonna spare the defeated --
I'm gonna speak to the crowd.
I'm gonna spare the defeated, boys,
I'm going to speak to the crowd.
I am goin' to teach peace to the conquered,
I'm gonna tame the proud.

]]> https://wist.info/virgil/58040/feed/ 0 58040 https://wist.info/virgil/58160/ https://wist.info/virgil/58160/#respond Wed, 11 Jan 2023 18:00:01 +0000 Dave https://wist.info/?p=58160 But if my forces
are not enough, I am hardly the one to relent,
I’ll plead for the help I need, wherever it may be —
If I cannot sway the heavens, I’ll wake the powers of hell!

[Quod si mea numina non sunt
magna satis, dubitem haud equidem implorare quod usquam est:
flectere si nequeo superos, Acheronta movebo.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 7, l. 310ff (7.310-312) [Juno] (29-19 BC) [tr. Fagles (2006)]
    (Source)

(Source (Latin)). Alternate translations:

But if my own power not sufficient be,
Undaunted, aydes I'le seek where ere they dwell;
Will heaven not grant my sute, I'le raise up hell.
[tr. Ogilby (1649)]

If native pow'r prevail not, shall I doubt
To seek for needful succor from without?
If Jove and Heav'n my just desires deny,
Hell shall the pow'r of Heav'n and Jove supply.
[tr. Dryden (1697)]

But if my own divinity is not powerful enough, surely I need not hesitate to implore whatever deity any where subsists: if I cannot move the powers above, I will solicit those of hell.
[tr. Davidson/Buckley (1854)]

If strength like mine be yet too weak,
I care not whose the aid I seek:
What choice 'twixt under and above?
If Heaven be firm, the shades shall move.
[tr. Conington (1866)]

But if not enough my power,
I shall not pause to ask what aid I may.
And if I cannot bend the gods above,
Then Acheron I'll move.
[tr. Cranch (1872), l. 388ff]

If my deity is not great enough, I will not assuredly falter to seek succour where it may be; if the powers of heaven are inflexible, I will stir up Acheron.
[tr. Mackail (1885)]

But if of no avail
My godhead be, I will not spare to pray what is of might,
Since Heaven I move not, needs must I let loose the Nether Night.
[tr. Morris (1900), l. 310ff]

If too weak
Myself, some other godhead will I try,
And Hell shall hear, if Heaven its aid deny.
[tr. Taylor (1907), st. 42, l. 372ff]

If so weak
my own prerogative of godhead be,
let me seek strength in war, come whence it will!
If Heaven I may not move, on Hell I call.
[tr. Williams (1910)]

But if my powers be not strong enough, surely I need not be slow to seek succour wherever it may be; if Heaven I can not bend, then Hell I will arouse!
[tr. Fairclough (1918)]

So, if my power
Falls short of greatness, I must try another’s,
Seek aid where I can find it. If I cannot
Bend Heaven, I can raise Hell.
[tr. Humphries (1951)]

Well, if my powers are not great enough,
I shall not hesitate -- that's sure -- to ask help wherever
Help may be found. If the gods above are no use to me, then I'll
Move all hell.
[tr. Day-Lewis (1952)]

If my power
is not enough, I shall not hesitate
to plead for more, from anywhere; if I
cannot bend High Ones, then I shall move hell.
[tr. Mandelbaum (1971), l. 410ff]

Well, if my powers fall short,
I need not falter over asking help
Wherever help may lie. If I can sway
No heavenly hearts I'll rouse the world below.
[tr. Fitzgerald (1981), l. 423ff]

But if my own resources as a goddess are not enough, I am not the one to hesitate. I shall appeal to whatever powers there are. If I cannot prevail upon the gods above, I shall move hell.
[tr. West (1990)]

But if my divine strength is not
enough, I won’t hesitate to seek help wherever it might be:
if I cannot sway the gods, I’ll stir the Acheron.
[tr. Kline (2002)]

But if my powers
Are not great enough, why should I hesitate
To seek help from any source whatever?
If I cannot sway Heaven, I will awaken Hell!
[tr. Lombardo (2005)]

If I cannot bend the gods, I will move Acheron.
[tr. @sentantiq (2012)]

If my powers aren't enough, why not stoop to begging anyone? If I can't move the gods above, then I'll move Acheron.
[tr. Bartsch (2021)]

If I cannot bend Heaven, I shall move Hell.
[Bartlett's]

]]> https://wist.info/virgil/58160/feed/ 0 58160 https://wist.info/virgil/58382/ https://wist.info/virgil/58382/#respond Wed, 18 Jan 2023 20:02:20 +0000 Dave https://wist.info/?p=58382 Do the gods light this fire in our hearts
or does each man’s mad desire become his god?

[Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 9, l. 184ff (9.184-185) [Nisus] (29-19 BC) [tr. Fagles (2006)]
    (Source)

(Source (Latin)). Alternate translations:

Doth God our mind inspire, Or makes each man a god of's own desire? [tr. Ogilby (1649)]

Or do the gods inspire
This warmth, or make we gods of our desire?
[tr. Dryden (1697)]

Do the gods, Euryalus, infuse this ardour into our minds? or is each one's earnest inclination his god?
[tr. Davidson/Buckley (1854)]

"Can it be Heaven" said Nisus then
"That lends such warmth to hearts of men,
Or passion surging past control
That plays the god to each one's soul?"
[tr. Conington (1866)]

Is it the gods who give
This ardor to our minds, Euryalus?
And must our strong desires be deemed divine?
[tr. Cranch (1872), l. 230ff]

Lend the gods this fervour to the soul, Euryalus? or does fatal passion become a proper god to each?
[tr. Mackail (1885)]

Doth very God so set the heart on fire,
Euryalus, or doth each man make God of his desire?
[tr. Morris (1900)]

Is it that the Gods inspire,
Euryalus, this fever of the breast?
[tr. Taylor (1907), st. 24, l. 208ff]

Is it gods above that breathe
this fever in my soul, Euryalus?
or is the tyrant passion of each breast
the god it serves?
[tr. Williams (1910)]

Do the gods, Euryalus, put this fire in our hearts, or does his own wild longing become to each man a god?
[tr. Fairclough (1918)]

Euryalus, what is it?
Do the gods put this ardor in our hearts
Or does each man’s desire become his god?
[tr. Humphries (1951)]

Is it God that makes one burn to do brave things,
Or does each of us make a god of his own fierce passion to do them?
[tr. Day-Lewis (1952)]

Euryalus, is it
the gods who put this fire in our minds,
or is it that each man's relentless longing
becomes a god to him?
[tr. Mandelbaum (1971), l. 243ff]

This urge to action, do the gods instill it,
Or is each man's desire a god to him,
Euryalus?
[tr. Fitzgerald (1981), l. 252ff]

Is it the gods who put this ardour into our minds, or does every man's irresistible desire become his god?
[tr. West (1990)]

Euryalus, do the gods set this fire in our hearts,
or does each man’s fatal desire become godlike to him?
[tr. Kline (2002)]

Do the gods
Put this fire in our hearts, Euryalus,
Or do our passions become our gods?
[tr. Lombardo (2005)]

Do gods enflame our hearts, Euryalus,
or do our fierce desires become our gods?
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/58382/feed/ 0 58382 https://wist.info/virgil/58497/ https://wist.info/virgil/58497/#respond Wed, 25 Jan 2023 19:29:18 +0000 Dave https://wist.info/?p=58497 Fortunate pair! If there be any power
within my poetry, no day shall ever
erase you from the memory of time.

[Fortunati ambo! Siquid mea carmina possunt,
nulla dies umquam memori vos eximet aevo.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 9, l. 447ff (9.447-448) (29-19 BC) [tr. Mandelbaum (1971), l. 592ff]
    (Source)

On the deaths of Nisus and Euryalus, lying after battle in each other's arms.

The 9/11 Memorial and Museum in New York City (see image) uses a variant of this ("No day shall erase you from the memory of time"), though some have questioned the contextual propriety.

(Source (Latin)). Alternate translations:

You, if my verse have power, be ever blest,
No age shall you forget ....
[tr. Ogilby (1649)]

O happy friends! for, if my verse can give
Immortal life, your fame shall ever live.
[tr. Dryden (1697)]

Happy pair! if my verses can aught avail, no day shall ever erase you from the records of time.
[tr. Davidson/Buckley (1854)]

Blest pair! if aught my verse avail,
No day shall make your memory fail.
[tr. Conington (1866)]

Ay, happy pair! If aught my verse can do,
No lapse of time shall ever dim your fame,
[tr. Cranch (1872), l. 551]

Happy pair! if my verse is aught of avail, no length of days shall ever blot you from the memory of time.
[tr. Mackail (1885)]

O happy twain, if anywise my song-craft may avail,
From out the memory of the world no day shall blot your tale.
[tr. Morris (1900)]

O happy pair! if aught my verse ensure,
No length of time shall make your memory wane,
[tr. Taylor (1907), st. 57, ll. 510-11]

Heroic pair and blest! If aught I sing
have lasting music, no remotest age
shall blot your names from honor's storied scroll.
[tr. Williams (1910), l. 446ff]

Happy pair! If aught my verse avail, no day shall ever blot you from the memory of time.
[tr. Fairclough (1918)]

Fortunate boys!
If there is any power in my verses,
You will not be forgotten in time and story.
[tr. Humphries (1951)]

Ah, fortunate pair! if my poetry has any influence,
Time in its passing shall never obliterate your memory.
[tr. Day-Lewis (1952)]

Fortunate, both! If in the least my songs
Avail, no future day will ever take you
Out of the record of remembering Time.
[tr. Fitzgerald (1981), l. 633ff]

Fortune has favored you both! If there is any power in my poetry, the day will never come when time will erase you from the memory of man.
[tr. West (1990)]

Happy pair! If my poetry has the power, [...]
no day will raze you from time’s memory.
[tr. Kline (2002)]

Happy pair,
If my poetry has any power
Never shall you be blotted from memory.
[tr. Lombardo (2005)]

How fortunate, both at once!
If my songs have any power, the day will never dawn
that wipes you from the memory of the ages.
[tr. Fagles (2006)]

Lucky pair! If my song has any power, no day will steal you from time's memory.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/58497/feed/ 0 58497 https://wist.info/virgil/58749/ https://wist.info/virgil/58749/#respond Thu, 16 Feb 2023 00:41:31 +0000 Dave https://wist.info/?p=58749 But you! Your clothes
have violet and saffron stitching, your hobby’s
laziness, you love to dance, your tunics
have long sleeves and your hats are bonnets!
O Phrygian ladies (no men here), go prance over
Mount Dindyma’s ridge, where the double flute plays
your sort of tunes. Your tambourines and Mother Ida’s
boxwoods call you. Leave the weapons to real men.

[Vobis picta croco et fulgenti murice vestis,
desidiae cordi, iuvat indulgere choreis,
et tunicae manicas et habent redimicula mitrae.
O vere Phrygiae, neque enim Phryges, ite per alta
Dindyma ubi adsuetis biforem dat tibia cantum!
Tympana vos buxusque vocat Berecyntia Matris
Idaeae sinite arma viris et cedite ferro.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 9, l. 614ff (9.614-620) (29-19 BC) [tr. Bartsch (2021)]
    (Source)

Numanus Remulus, a Rutulian, trash-talking the Trojan soldiers under siege; he is promptly shot by Ascanius.

Dindymus (etc.) is a mountain in Galatia, a worship-place of Cybele, whose rites used the instruments described. The Trojans are often identified with their allies, the Phrygians, in the Aeneid. As Cybele was the chief deity of the Phrygians, a mother goddess with a eunuch priesthood, the association of Phrygians (and "Asians" in general) with effeminacy was not uncommon in the Aeneid (or in other Roman works of the period), even if it is simultaneously presenting the Trojans as the founders of Rome.

(Source (Latin)). Alternate translations:

You cloath'd in purple, and in scarlet are,
Are pleas'd with sloth, in wanton dances pride;
Your coats have hanging sleeves, your myters tide:
True female Phrygians; men you are not: Go
To Dyndimus, whose well-set tunes you know,
Where lutes and harps of Bericynthian Ide
Invites; and let Men war; lay arms aside.
[tr. Ogilby (1649)]

Your vests embroider'd with rich purple shine;
In sloth you glory, and in dances join.
Your vests have sweeping sleeves; with female pride
Your turbants underneath your chins are tied.
Go, Phrygians, to your Dindymus again!
Go, less than women, in the shapes of men!
Go, mix'd with eunuchs, in the Mother's rites,
Where with unequal sound the flute invites;
Sing, dance, and howl, by turns, in Ida's shade:
Resign the war to men, who know the martial trade!
[tr. Dryden (1697)]

Your very dress is embroidered with saffron-hues and gaudy purple; indolence is your heart's delight; to indulge in dances you love; your vests have sleeves, and your mitres ribands. O Phrygian women, surely, for Phrygian men you cannot be! go range along the lofty tops of Dindymus, where pipe sounds the discordant note to you accustomed. The timbrels and Berecynthian flute of the Ideaean mother Cybele invite you: leave arms to men, and from the sword refrain.
[tr. Davidson/Buckley (1854)]

You flaunt your robes in all men's eyes,
Your saffron and your purple dyes,
Recline on downy couch, or weave
The dreamy dance from morn to eve:
Sleeved tunics guard your tender skins,
And ribboned mitres prop your chins.
Phrygians! -- nay rather Phrygian fair!
Hence, to your Dindymus repair!
Go where the flute's congenial throat
Shrieks through two doors its slender note,
Where pipe and cymbal call the crew;
These are the instruments for you:
Leave men, like us, in arms to deal,
Nor bruise your lily hands with steel.
[tr. Conington (1866)]

You, in your broidered vests of saffron hue
And glowing purple, indolently live;
Delighting in your dances, and your sleeves.
And caps, with lappets underneath your chins.
Yea, Phrygian women, verily, not men!
Hence to the summits of your Dindymus,
Where breathes the flute in your accustomed ear
Its two weak notes. The Berecynthian pipe
And timbrels call you. Throw your weapons down!
Leave arms to heroes of a sturdier stuff.
[tr. Cranch (1872), l. 757ff]

Yours is embroidered raiment of saffron and shining sea-purple. Indolence is your pleasure, your delight the luxurious dance; you wear sleeved tunics and ribboned turbans. O right Phrygian women, not even Phrygian men! traverse the heights of Dindymus, where the double-mouthed flute breathes familiar music. The drums call you, and the Berecynthian boxwood of the mother of Ida; leave arms to men, and lay down the sword.
[tr. Mackail (1885)]

But ye -- the raiment saffron-stained, with purple glow tricked out --
These are your heart-joys: ye are glad to lead the dance about.
Sleeve-coated folk, O ribbon-coifed, not even Phrygian men,
But Phrygian wives, to Dindymus the high go get ye then!
To hear the flute's twin-mouthèd song as ye are wont to do!
The Berecynthian Mother's box and cymbals call to you
From Ida: let men deal with war, and drop down your swords.
[tr. Morris (1900)]

Ye love to dance, and dally with the fair,
In saffron robes with purple flounces gay.
Your toil is ease, and indolence your care,
And tunics hung with sleeves, and ribboned coifs ye wear.
Go Phrygian women, for ye are not men!
Hence, to your Dindymus, and roam her heights
With Corybantian eunuchs! Get ye, then,
And hear the flute, harsh-grating, that invites
With two-mouthed music to her lewd delights,
Where boxen pipe and timbrel from afar
Shriek forth the summons to her sacred rites.
Put by the sword, poor dotards as ye are,
Leave arms to men, like us, nor meddle with the war.
[tr. Taylor (1907), st. 79-80, l. 708ff.]

But ye! your gowns are saffron needlework
or Tyrian purple; ye love shameful ease,
or dancing revelry. Your tunics fiow
long-sleeved, and ye have soft caps ribbon-bound.
Aye, Phrygian girls are ye, not Phrygian men!
Hence to your hill of Dindymus! Go hear
the twy-mouthed piping ye have loved so long.
The timbrel, hark! the Berecynthian flute
calls you away, and Ida's goddess calls.
Leave arms to men, true men! and quit the sword!
[tr. Williams (1910)]

But ye are clothed in embroidered saffron and gleaming purple; sloth is your joy, your delight is to indulge the dance; your tunics have sleeves and your turbans ribbons. O ye Phrygian women, indeed! -- for Phrygian men are ye not -- go ye over the heights of Dindymus, where to accustomed ears the pipe utters music from double mouths! The timbrels call you, and the Berecynthian boxwood of the mother of Ida: leave arms to men, and quit the sword.
[tr. Fairclough (1918)]

But you -- O wonderful in purple and saffron! --
Love doing nothing, you delight in dancing,
And oh, those fancy clothes, sleeves on the tunics,
And ribbons in the bonnets! Phrygian women,
By God, not Phrygian men! Be gone forever
Over the heights of Dindymus; pipe and timbrel
Call you to female rites: leave arms to men,
The sword to warriors!
[tr. Humphries (1951), l. 253ff]

But you, in your dresses embroidered with yellow and loud purple,
You with the hearts of loafers, you devotees of dancing,
With frilly sleeves to your tunics, and bonnets kept on by ribbons! --
You Phrygian women (for Phrygian men you are not), run away
To Mount Dindymus, where the double-mouthed pipe dweedles for addicts!
The timbrels and Berecynthian fife of Cybele call you.
Leave fighting to men, I advise you; relinquish sword-play to others.
[tr. Day-Lewis (1952)]

But you wear robes of saffron, ornamented
and gleaming purole; you like laziness,
and you delight in dances; and your tunics
have sleeves, your bonnets, ribbons. You indeed
are Phrygian women -- hardly Phrygian men:
now gow, prance through high Dindyma, there where
the twin-mouthed pipes delight familiar ears!
The timbrel and the Berecynthian flute
of Ida's mother summon you to revels;
leave arms to men, you have had enough of swords.
[tr. Mandelbaum (1971), l. 820ff]

You people dress in yellow and glowing red,
You live for sloth, and you go in for dancing,
Sleeves to your tunics, ribbons to your caps.
Phrygian women, in truth, not Phrygian men!
Climb Mount Dindyma where the double pipes
Make song for the effet, where the small drums
And the Idaean Mother's Berecynthian
Boxwood flute are always wheedling you!
Leave war to fighting men, give up the sword.
[tr. Fitzgerald (1981), l. 855ff]

But you like your clothes dyed with yellow saffron and the bright juice of the purple fish. Your delight is in dancing and idleness. You have sleeves to your tunics and ribbons to keep your bonnets on. You are Phrygian women, not Phrygian men! Away with you over the heights of Mount Dindymus, where you can hear your favourite tunes on the double pipe. The tambourines are calling you and the boxwood fifes of the Berecyntian Mother of Mount Ida. Leave weapons to the men. Make way for the iron of our swords.
[tr. West (1990)]

You wear embroidered saffron and gleaming purple,
idleness pleases you, you delight in the enjoyment of dance,
and your tunics have sleeves, and your hats have ribbons.
O truly you Phrygian women, as you’re not Phrygian men,
run over the heights of Dindymus, where a double-reed
makes music for accustomed ears. The timbrels call to you,
and the Berecynthian boxwood flute of the Mother of Ida:
leave weapons to men and abandon the sword.
[tr. Kline (2002)]

But you, with your saffron braided dress, your flashy purple,
you live for lazing, lost in your dancing, your delight,
blowzy sleeves on your war-shirts, ribbons on bonnets.
Phrygian women -- that’s what you are -- not Phrygian men!
Go traipsing over the ridge of Dindyma, catch the songs
on the double pipe you dote on so! The tambourines,
they’re calling for you now, and the boxwood flutes
of your Berecynthian Mother perched on Ida!
Leave the fighting to men. Lay down your swords!
[tr. Fagles (2006)]

]]> https://wist.info/virgil/58749/feed/ 0 58749 https://wist.info/virgil/58897/ https://wist.info/virgil/58897/#respond Wed, 22 Feb 2023 21:06:40 +0000 Dave https://wist.info/?p=58897 How each man weaves
his web will bring him to glory or to grief.
King Jupiter is the king to all alike.
The Fates will find the way.

[Sua cuique exorsa laborem
fortunamque ferent. Rex Iuppiter omnibus idem.
Fata viam invenient.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 111ff (10.111-113) (29-19 BC) [tr. Fagles (2006)]

Jupiter, declining to intervene or show favor in the battle between the Trojans and Rutulians, even though he's been rooting for the Trojans all along.

(Source (Latin)). Alternate translations:

Let each the chance of his own enterprise
And danger bear: Iove's the same King to all,
The fates will make their way whatever fall.
[tr. Ogilby (1649)]

Each to his proper fortune stand or fall;
Equal and unconcern'd I look on all.
[...] The Fates will find their way.
[tr. Dryden (1697)]

To each his own enterprise shall procure disaster or success. Sovereign Jove shall be to all the same. The Fates shall take their course.
[tr. Davidson/Buckley (1854)]

Each warrior from his own good lance
Shall reap the fruit of toil or chance:
Jove deals to all an equal lot,
And Fate shall loose or cut the knot.
[tr. Conington (1866)]

To each his enterprise
Will bring its weal or woe. Jove is the same
To all alike. The Fates will find their way.
[tr. Cranch (1872)]

Each as he hath begun shall work out his destiny. Jupiter is one and king over all; the fates will find their way.
[tr. Mackail (1885)]

Let each one's way-faring
Bear its own hap and toil, for Jove to all alike is king;
The Fates will find a way to wend.
[tr. Morris (1900)]

Equally I weigh
The chance of all, [...]
For each must toil and try, till Fate the doom declare.
[tr. Taylor (1907), st. 16, l. 139ff]

But of his own attempt
let each the triumph and the burden bear;
for Jove is over all an equal King.
The Fates will find the way
[tr. Williams (1910)]

Each one's own course shall bring him weal or woe. Jupiter is king over all alike; the fates shall find their way.
[tr. Fairclough (1918)]

In every man’s beginning
His luck resides, for good or ill. I rule
All men alike. The fates will find the way.
[tr. Humphries (1951)]

The selfhood of each shall determine
His effort and how it fares. I am king to all, and impartial.
Fate will settle the issue.
[tr. Day-Lewis (1952)]

What each man does will shape his trial and fortune.
For Jupiter is king of all alike;
The Fates will find their way.
[tr. Mandelbaum (1971)]

The effort each man makes
Will bring him luck of trouble. To the all
King Jupiter is the same king. And the Fates
Will find their way.
[tr. Fitzgerald (1981)]

... [A]s each man has set up his loom, so will he endure the labor and fortune of it. [...] Jupiter is the same king to all men. The Fates will find their way.
[tr. West (1990)]

What each has instigated
shall bring its own suffering and success. Jupiter is king of all,
equally: the fates will determine the way.
[tr. Kline (2002)]

The efforts
Of each will bring suffering or success.
Jupiter rules over all alike. The Fates
Will find their way.
[tr. Lombardo (2005)]

]]> https://wist.info/virgil/58897/feed/ 0 58897 https://wist.info/virgil/20414/ https://wist.info/virgil/20414/#respond Mon, 25 Feb 2013 12:18:24 +0000 Dave http://wist.info/?p=20414 Fortune favors the bold.

[Audentis Fortuna iuvat]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 284 (10.284) [Turnus] (29-19 BC) [tr. West (1990)]
    (Source)

The Rutulian prince exhorting his men to meet Aeneas' Trojans on the beach as they land. Not a sentiment invented by Virgil. See also Terence.

(Source (Latin)). Alternate translations:

Fortune assists the bold.
[tr. Ogilby (1649)]

Fortune befriends the bold.
[tr. Dryden (1697)]

Fortune assists the daring.
[tr. Davidson/Buckley (1854)]

Fair fortune aids the bold.
[tr. Conington (1866)]

Fortune assists the bold.
[tr. Cranch (1872), l. 380]

Fortune aids daring.
[tr. Mackail (1885)]

For Fortune helpeth them that dare.
[tr. Morris (1900)]

Fair Fortune aids the bold.
[tr. Taylor (1907), st. 37, l. 342]

Fortune will help the brave.
[tr. Williams (1910)]

Fortune aids the daring.
[tr. Fairclough (1918)]

And luck helps men who dare.
[tr. Humphries (1951)]

Fortune always fights for the bold.
[tr. Day-Lewis (1952)]

For fortune
helps those who dare.
[tr. Mandelbaum (1971), ll. 395-96]

Fortune
favors men who dare!
[tr. Fitzgerald (1981), ll. 392-93]

Fortune favours the brave.
[tr. Kline (2002)]

Fortune speeds the bold!
[tr. Fagles (2006), l. 341]

]]> https://wist.info/virgil/20414/feed/ 0 20414 https://wist.info/virgil/59348/ https://wist.info/virgil/59348/#respond Wed, 08 Mar 2023 16:53:03 +0000 Dave https://wist.info/?p=59348 Every man’s last day is fixed.
Lifetimes are brief and not to be regained,
For all mankind. But by their deeds to make
Their fame last: that is labor for the brave.

[Stat sua cuique dies, breve et inreparabile tempus
Omnibus est vitae; sed famam extendere factis,
Hoc virtutis opus.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]
    (Source)

Jove, to Alcides (Hercules), comforting him on the pending, but brave, death of Pallas.

(Source (Latin)). Alternate translations:

Each hath his fate; Short and irreparable time
Man's life enjoyes: But by brave deeds to clime
To honour's height, this they by valour gain.
[tr. Ogilby (1649)]

Short bounds of life are set to mortal man.
'Tis virtue's work alone to stretch the narrow span.
[tr. Dryden (1697)]

To every one his day is fixed: a short and irretrievable term of life is given to all: but by deeds to lengthen out fame, this is virtue's task.
[tr. Davidson/Buckley (1854)]

Each has his destined time: a span
Is all the heritage of man:
'Tis virtue's part by deeds of praise
To lengthen fame through after days.
[tr. Conington (1866)]

To every one his day
Stands fixed by fate. The term of mortal life
Is brief, and irretrievable to all.
But to extend the period of its fame
By noble actions, this is virtue's work.
[tr. Cranch (1872), l. 615ff]

Each hath his own appointed day; short and irrecoverable is the span of life for all: but to spread renown by deeds is the task of valour.
[tr. Mackail (1885)]

His own day bideth every man; short space that none may mend
Is each man's life: but yet by deeds wide-spreading fame to send,
Man's valour hath this work to do.
[tr. Morris (1900)]

Each hath his day; irreparably brief
Is mortal life, and fading as the leaf.
'Tis valour's part to bid it bloom anew
By deeds of fame.
[tr. Taylor (1907), st. 63, l. 562ff]

To each his day is given. Beyond recall
man's little time runs by: but to prolong
life's glory by great deeds is virtue's power.
[tr. Williams (1910)]

Each has his day appointed; short and irretrievable is the span of life to all: but to lengthen fame by deeds -- that is valour's task.
[tr. Fairclough (1918)]

Every man, my son,
Has his appointed time; life’s day is short
For all men; they can never win it back,
But to extend it further by noble deeds
Is the task set for valor.
[tr. Humphries (1951)]

Every man's hour is appointed. Brief and unalterable
For all, the span of life. To enlarge his fame by great deeds
Is what the brave man must aim at.
[tr. Day-Lewis (1952)]

Each has his day; there is, for all, a short,
irreparable time of life; the task
of courage: to prolong one's fame by acts.
[tr. Mandelbaum (1971), l. 648ff]

Each man has his allotted day. All life is brief and time once past can never be restored. But the task of the brave man is to enlarge his fame by his actions.
[tr. West (1990)]

Every man has his day, the course
of life is brief and cannot be recalled: but virtue’s task
is this, to increase fame by deeds.
[tr. Kline (2002)]

Each man has his day, and the time of life
is brief for all, and never comes again.
But to lengthen out one’s fame with action,
that’s the work of courage.
[tr. Fagles (2006), l. 553ff]

The day of death awaits all men; their time is brief and comes just once. But they can prolong their fame by action. This is the task of valor.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/59348/feed/ 0 59348 https://wist.info/virgil/61071/ https://wist.info/virgil/61071/#respond Wed, 07 Jun 2023 17:25:14 +0000 Dave https://wist.info/?p=61071 Now, now, my sister, the Fates are in command.
Don’t hold me back. Where God and relentless
Fortune call us on, that’s the way we go!

[Iam iam fata, soror, superant; absiste morari;
quo deus et quo dura vocat Fortuna, sequamur.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 12, l. 676ff (12.676-677) [Turnus] (29-19 BC) [tr. Fagles (2006)]
    (Source)

Declaring to his sister that, despite her attempts to protect him, Fate dictates he face Aeneas in (likely fatal) battle.

(Source (Latin)). Alternate translations:

Fate calls now, sister, there is no delay:
What God and hard chance bids, we must obey.
[tr. Ogilby (1649)]

Sister, the Fates have vanquish'd: let us go
The way which Heav'n and my hard fortune show.
[tr. Dryden (1697)]

Sister, now, now, destiny prevails; forbear to stop me; let us follow whither god and rigid fortune calls.
[tr. Davidson/Buckley (1854)]

The Fates, the Fates must have their way:
O sister! cease to breed delay:
Where Heaven and cruel Fortune call,
There let me follow to my fall.
[tr. Conington (1866)]

Now, sister, now the fates prevail.
Bid me not pause. Wherever Heaven may lead
And Fortune stern, let us pursue our course.
[tr. Cranch (1872), l. 856ff]

Now, O my sister, now fate prevails: cease to hinder; let us follow where deity and stern fortune call.
[tr. Mackail (1885)]

Now, sister, now the Fates prevail! no more for tarrying try.
Nay, let us follow where the God, where hard Fate calleth me!
[tr. Morris (1900)]

"Sister," he cries, "Fate conquers; let us go
The way which Heaven and cruel fortune show."
[tr. Taylor (1907), st. 88, l. 787ff]

Fate is too strong, my sister! Seek no more
to stay the stroke. But let me hence pursue
that path where Heaven and cruel Fortune call.
[tr. Williams (1910)]

Now, my sister, now Fate triumphs: cease to hinder; where God and cruel Fortune call, let us follow!
[tr. Fairclough (1918)]

Fate is the winner now; keep out of my way,
My sister: now I follow god and fortune.
[tr. Humphries (1951)]

The fates are too strong for me, sister -- I see it now. Don't hold me back;
Let me go where God and my own unmerciful fortune call me.
[tr. Day-Lewis (1952)]

Sister, fate has won; do not
delay me; let us follow where both god
and cruel fortune call.
[tr. Mandelbaum (1971), l. 900ff]

Ah, sister, see, fate overpowers us.
No holding back now. We must follow where
The god calls, or implacable Fortune calls.
[tr. Fitzgerald (1981), l. 915ff]

"Sister," he said, "the time has come at last. The Fates are too strong. You must not delay them any longer. Let us go where God and cruel fortune call me."
[tr. West (1990)]

Now, sister, now fate triumphs: no more delays:
where god and cruel fortune calls, let me follow.
[tr. Kline (2002)]

Now, Sister, the Fates triumph at last.
Stop holding me back. We will follow
Where God and cruel Fortune call us.
[tr. Lombardo (2005)]

Sister, fate has won. Stop delaying me.
Let's go where Jove and heartless Fortune call.
[tr. Bartsch (2021)]

]]> https://wist.info/virgil/61071/feed/ 0 61071 https://wist.info/virgil/60045/ https://wist.info/virgil/60045/#respond Wed, 29 Mar 2023 19:34:42 +0000 Dave https://wist.info/?p=60045 Have done at last.
Bow to my appeals. Don’t let your corrosive grief
devour you in silence, or let your dire concerns come
pouring from your sweet lips and plaguing me forever.

[Desine iam tandem precibusque inflectere nostris,
ni te tantus edit tacitam dolor et mihi curae
saepe tuo dulci tristes ex ore recursent,
ventum ad supremum est.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 12, l. 800ff (12.800-803) [Jove] (29-19 BC) [tr. Fagles (2006)]
    (Source)

Jove ordering Juno to stop prolonging the war between the local nations of Italy and the invading Trojans.

(Source (Latin)). Alternate translations:

Give o'er at last, to our intreaties bend,
Nor let such eating grief thee silent spend,
Nor with such care so often trouble me.
[tr. Ogilby (1649)]

At last, in deference to my love, forbear
To lodge within thy soul this anxious care;
Reclin'd upon my breast, thy grief unload:
Who should relieve the goddess, but the god?
[tr. Dryden (1697)]

Now at length desist, and be swayed by my entreaty: nor let such discontent prey upon you in silence; nor let gloomy cares so often meet me from those sweet lips.
[tr. Davidson/Buckley (1854)]

At length give way;
Permit my prayers your will to sway;
Nor brood in silent grief, nor vent
From those sweet lips your ill-content.
[tr. Conington (1866)]

Yield to our prayers, desist thou now at length;
Nor let such grief consume thy silent heart,
Nor from thy sweet lips let these gloomy cares
Encounter me so oft.
[tr. Cranch (1872), l. 1015ff]

Forbear now, I pray, and bend to our entreaties; let not the pain thus devour thee in silence, and distress so often flood back on me from thy sweet lips.
[tr. Mackail (1885)]

I prithee yield unto my prayers, and from thy troubling cease.
Let not thine hushed grief eat thine heart, or bitter words of care
So often from thy sweetest mouth the soul within me wear.
[tr. Morris (1900)]

Desist at length, and hearken to my prayer.
Feed not in silence on a grief so sore,
Nor spoil those sweet lips with unlovely care.
[tr. Taylor (1907), st. 104, l. 928ff]

Give o'er, and to our supplication yield;
let not such grief thy voiceless heart devour;
nor from thy sweet lips let thy mournful care
so oft assail my mind.
[tr. Williams (1910)]

Cease now, I pray, and bend to our entreaties, that such great grief may not consume thee in silence, nor to me may bitter cares so ft return from thy sweet lips.
[tr. Fairclough (1918)]

Stop it now, I tell you;
Listen to my entreaties: I would not have you
Devoured by grief in silence; I would not have you
Bring me, again, anxiety and sorrow,
However sweet the voice.
[tr. Humphries (1951)]

Then yield to my persuasions, give up the long feud now at last!
No more of the hidden rancour that so consumes you, the sullen
Recriminations your sweet lips have troubled me with so often.
[tr. Day-Lewis (1952)]

Stop at last;
give way to what I now ask: do not let
so great a sorrow gnaw at you in silence;
do not let your sweet lips so often press
your bitter cares on me.
[tr. Mandelbaum (1971), l. 1062ff]

Come now, at last
Have done, and heed our pleading, and give way.
Let yourself no longer be consumed
Without relief by all that inward burning;
Let care and trouble not forever come to me
From your sweet lips.
[tr. Fitzgerald (1981), l. 1083]

The time has come at last for you to cease and give way to our entreaties. Do not let this great sorrow gnaw at your heart in silence, and do not make me listen to grief and resentment for ever streaming from your sweet lips.
[tr. West (1990)]

Now cease, at last, and give way to my entreaties,
lest such sadness consume you in silence, and your bitter
woes stream back to me often from your sweet lips.
[tr. Kline (2002)]

]]> https://wist.info/virgil/60045/feed/ 0 60045 https://wist.info/virgil/60151/ https://wist.info/virgil/60151/#respond Wed, 05 Apr 2023 18:51:49 +0000 Dave https://wist.info/?p=60151 Respect the ancient stock, nor make
The Latian tribes their style forsake,
Nor Troy’s nor Teucer’s surname take,
Nor garb nor language let them change
For foreign speech and vesture strange,
⁠But still abide the same:
Let Latium prosper as she will,
Their thrones let Alban monarchs fill;
Let Rome be glorious on the earth,
The centre of Italian worth;
But fallen Troy be fallen still,
⁠The nation and the name.

[Ne vetus indigenas nomen mutare Latinos
neu Troas fieri iubeas Teucrosque vocari
aut vocem mutare viros aut vertere vestem.
Sit Latium, sint Albani per saecula reges,
sit Romana potens Itala virtute propago:
occidit, occideritque sinas cum nomine Troia.]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 12, l. 823ff (12.823-828) [Juno] (29-19 BC) [tr. Conington (1866)]
    (Source)

Juno agreeing to Jove to let the Trojans win the war for Italy, but only if they become assimilated into the nations they warred against, losing their culture and identity.

(Source (Latin)). Alternate translations:

Let not the Latins change their ancient name,
Nor let them be call'd Trojans I beseech,
Nor yet to change their habit, nor their speech;
Let it be Latium, and for ever be
The Alban fathers in great Italie;
Let Romans by their valour conquer all.
Troy's slain: and with her let the name now fall.
[tr. Ogilby (1649)]

But let the Latins still retain their name,
Speak the same language which they spoke before,
Wear the same habits which their grandsires wore.
Call them not Trojans: perish the renown
And name of Troy, with that detested town.
Latium be Latium still; let Alba reign
And Rome's immortal majesty remain.
[tr. Dryden (1697)]

You will not command the natives of Latium to change their ancient name, or become Trojans, and be called Teucri, or to change their language or alter their dress. Let Latium subsist; let the kings of Alba subsist through the ages; let the sons of Rome rise to imperial power by means of Italian valour: Troy hath perished, and suffer it to perish with its name forever.
[tr. Davidson/Buckley (1854)]

Bid not the Latins change their ancient name;
Trojans and Teucri let them not be called,
Nor change their speech or garb. Be it Latium still.
Let Alban monarchs through the centuries reign;
Let Rome's posterity attain their might
Through virtue of Italia. Troy hath fallen.
Then let it fall forever with its name.
[tr. Cranch (1872), l. 1044ff]

Bid thou not the native Latins change their name of old, nor become Trojans and take the Teucrian name, or change their language, or alter their attire: let Latium be, let Alban kings endure through ages, let Italian valour be potent in the race of Rome. Troy is fallen; let her and her name lie where they fell.
[tr. Mackail (1885)]

Let them not change their ancient name, those earth-born Latin men,
Nor turn them into Trojan folk, or call them Teucrians then:
Let not that manfolk shift their tongue, or cast their garb aside;
Let Latium and the Alban kings through many an age abide,
And cherish thou the Roman stem with worth of Italy:
Troy-town is dead: Troy and its name for ever let them die!
[tr. Morris (1900)]

Ne'er let the children of the soil disown
The name of Latins; turn them not, I pray,
To Trojan folk, to be as Teucrians known.
Ne'er let Italia's children put away
The garb they wear, the language of to-day
Let Latium flourish, and abide the same,
And Alban kings through distant ages sway.
Let Rome through Latin prowess wax in fame;
But fall'n is Troy, and fall'n for ever be her name.
[tr. Taylor (1907), st. 108, l. 955ff]

Let not the Latins lose
their ancient, native name. Bid them not pass
for Trojans, nor be hailed as Teucer's sons;
no alien speech, no alien garb impose.
Let it be Latium ever; let the lords
of Alba unto distant ages reign;
let the strong, master blood of Rome receive
the manhood and the might of Italy.
Troy perished: let its name and glory die!
[tr. Williams (1910)]

Command not the native Latins to change their ancient name, nor to become Trojans and be called Teucrians, nor to change their tongue and alter their attire: let Latium be, let Alban kings endure through ages, let be a Roman stock, strong in Italian valour: fallen is Troy, and fallen let her be, together with her name!
[tr. Fairclough (1918)]

Do not command the Latins, native-born,
To change their language, to be known as Trojans,
To alter speech or garb; let them be Latium,
Let Alban kings endure through all the ages,
Let Roman stock, strong in Italian valor,
Prevail: since Troy has fallen, let her name
Perish and be forgotten.
[tr. Humphries (1951)]

Do not command the indigenous Latins to change their ancient
Name, to beocme Trojans and to be called the Teucrians:
Allow them to keep the old language and their traditional dress:
Let it be Latium for ever, and the kings be Alban kings;
Let the line be Roman, the qualities making it great be Italian.
Troy's gone; may it be gone in name as well as reality.
[tr. Day-Lewis (1952)]

Do not let the native-
born Latins lose their ancient name, become
Trojans, or be called Teucrians; do not
make such men change their language or their dress.
Let Latium still be, let Alban kings
still rule for ages; let the sons of Rome
be powerful in their Italian courage.
Troy now is fallen; let her name fall, too.
[tr. Mandelbaum (1971), l. 1093ff]

Never command the land's own Latin folk
To change their old name, to become new Trojans,
Known as Teucrians; never make them alter
Dialect or dress. Let Latium be.
Let there be Alban kings for generations,
And let Italian valor be the strength
Of Rome in after times. Once and for all
Troy fell, and with her name let her like fallen.
[tr. Fitzgerald (1981), l. 1116ff]

Do not command the Latins to change their ancient name in their own land, to become Trojans and be called Teucrians. They are men. Do not make them change their voice or native dress. Let there be Latium. Let the Alban kings live on from generation to generation and the stock of Rome be made mighty by the manly courage of Italy. Troy has fallen. Let it lie, Troy and the name of Troy.
[tr. West (1990)]

Don’t order the native Latins to change their ancient name,
to become Trojans or be called Teucrians,
or change their language, or alter their clothing.
Let Latium still exist, let there be Alban kings through the ages,
let there be Roman offspring strong in Italian virtue:
Troy has fallen, let her stay fallen, along with her name.
[tr. Kline (2002)]

Never command the Latins, here on native soil,
to exchange their age-old name,
to become Trojans, called the kin of Teucer,
alter their language, change their style of dress.
Let Latium endure. Let Alban kings hold sway for all time.
Let Roman stock grow strong with Italian strength.
Troy has fallen -- and fallen let her stay --
with the very name of Troy!
[tr. Fagles (2006), l. 954ff]

Do not allow the Latins to change their ancient name
either in becoming Trojans or being called Teucrians.
Don’t let them change their language or their clothing,
may it be Latium, may there be Alban kings for generations;
may the Roman race be strong through Italian power.
It fell: let Troy perish with its name.
[tr. @sentantiq (2015)]

]]> https://wist.info/virgil/60151/feed/ 0 60151 https://wist.info/virgil/61198/ https://wist.info/virgil/61198/#respond Thu, 15 Jun 2023 01:27:44 +0000 Dave https://wist.info/?p=61198 But, as it is in a nightmare, when sleep’s narcotic hand
Is leaden upon our eyes, we seem to be desperately trying
To run and run, but we cannot — for all our efforts, we sink down
Nerveless; our usual strength is just not there, and our tongue
Won’t work at all — we can’t utter a word or produce one sound ….

[Ac velut in somnis, oculos ubi languida pressit
nocte quies, nequiquam avidos extendere cursus
velle videmur et in mediis conatibus aegri
succidimus, non lingua valet, non corpore notae
sufficiunt vires, nec vox aut verba sequuntur ….]

Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 12, l. 908ff (12.908-912) (29-19 BC) [tr. Day-Lewis (1952)]
    (Source)

How Turnus feels, in the middle of combat with Aeneas, with the nightmarish crippling of his abilities by a Fury sent from Jove.

(Source (Latin)). Alternate translations:

As when in quiet night, sleepe seiles our eye,
In vain we seeme some earnest flight to trie,
But in the midst we faint, our voice doth faile,
Nor speech, nor words, nor our known strength prevaile.
[tr. Ogilby (1649)]

And as, when heavy sleep has clos'd the sight,
The sickly fancy labors in the night;
We seem to run; and, destitute of force,
Our sinking limbs forsake us in the course:
In vain we heave for breath; in vain we cry;
The nerves, unbrac'd, their usual strength deny;
And on the tongue the falt'ring accents die ....
[tr. Dryden (1697)]

And as in dreams by night, when languid sleep hath closed our eyes, we seem in vain to make effort to prolong a race on which we are intent, and in midst of our efforts sink down faint; nor power is in the tongue, nor in the body competency of wonted strength, nor voice nor words obey [the dictates of our will] ....
[tr. Davidson/Buckley (1854)]

E'en as in dreams, when on the eyes
The drowsy weight of slumber lies,
In vain to ply our limbs we think,
And in the helpless effort sink;
Tongue, sinews, all, their powers bely,
And voice and speech our call defy ....
[tr. Conington (1866)]

And as in dreams, when languid sleep at night
Weighs down the eyelids, and in vain we strive
To run, with speed that equals our desire.
But yield, disabled, midway in our course;
The tongue, and all the accustomed forces fail.
Nor voice nor words ensue ....
[tr. Cranch (1872)]

And as in sleep, when nightly rest weighs down our languorous eyes, we seem vainly to will to run eagerly on, and sink faint amidst our struggles; the tongue is powerless, the familiar strength fails the body, nor will words or utterance follow ....
[tr. Mackail (1885)]

E'en as in dreaming-tide of night, when sleep, the heavy thing,
Weighs on the eyes, and all for nought we seem so helpless -- fain
Of eager speed, and faint and fail amidmost of the strain;
The tongue avails not; all our limbs of their familiar skill
Are cheated; neither voice nor words may follow from our will ....
[tr. Morris (1900)]

As oft in dreams, when drowsy night doth load
The slumbering eyes, still eager, but in vain,
We strive to race along a lengthening road,
And faint and fall, amidmost of the strain;
The feeble limbs their wonted aid disdain,
Mute is the tongue, nor doth the voice obey,
Nor words find utterance ....
[tr. Taylor (1907), st. 118, l. 1054ff]

But as in dreams,
when helpless slumber binds the darkened eyes,
we seem with fond desire to tread in vain
along a lengthening road, yet faint and fall
when straining to the utmost, and the tongue
is palsied, and the body's wonted power
obeys not, and we have no speech or cry ....
[tr. Williams (1910)]

And as in dreams of night, when languorous sleep has weighed down our eyes, we seem to strive vainly to press on our eager course, and in mid effort sink helpless: our tongue lacks power, our wonted strength fails our limbs, nor voice nor words ensue ....
[tr. Fairclough (1918)]

As in our dreams at night-time,
When sleep weighs down our eyes, we seem to be running,
Or trying to run, and cannot, and we falter,
Sick in our failure, and the tongue is thick
And the words we try to utter come to nothing,
No voice, no speech ....
[tr. Humphries (1951)]

Just as in dreams of night, when languid rest
has closed our eyes, we seem in vain to wish
to press on down a path, but as we strain
we falter, weak; our tongues can say nothing,
the body loses its familiar force,
no voice, no word, can follow ....
[tr. Mandelbaum (1971), l. 1209ff]

Just as in dreams when the night-swoon of sleep
Weighs on our eyes, it seems we try in vain
To keep on running, try with all our might,
But in the midst of the effort faint and fail;
Our tongue is powerless, familiar strength
Will not hold up our body, not a sound
Or word will come ....
[tr. Fitzgerald (1981), l. 1232ff]

Just as when we are asleep, when in the weariness of night, rest lies heavy on our eyes, we dream we are trying desperately to run further and not succeeding, till we fall exhausted in the middle of our efforts; the tongue is useless; the strength we know we have, fails our body; we have no voice, no words to obey our will ....
[tr. West (1990)]

As in dreams when languid sleep weighs down our eyes at night,
we seem to try in vain to follow our eager path,
and collapse helpless in the midst of our efforts,
the tongue won’t work, the usual strength is lacking
from our limbs, and neither word nor voice will come ....
[tr. Kline (2002)]

In dreams,
When night's weariness weighs on our eyes,
We are desperate to run farther and farther
But collapse weakly in the middle of our efforts.
Our tongue doesn't work, our usual strength
Fails our body, and words will not come.
[tr. Lombardo (2005)]

Just as in dreams
when the nightly spell of sleep falls heavy on our eyes
and we seem entranced by longing to keep on racing on,
no use, in the midst of one last burst of speed
we sink down, consumed, our tongue won’t work,
and tried and true, the power that filled our body
fails -- we strain but the voice and words won’t follow.
[tr. Fagles (2006), l. 1053ff]

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