Horace, Ode 1.11
Synopsis |
Text |
Crib |
Notes |
Survival |
Home
Synopsis (by C.H. Moore):
"Leuconoe, give up trying to learn the secrets of the future.
Be wise, do thy daily task, and live to-day; time is swiftly
flying."
|
|
Text
|
Crib
|
5
|
Tu ne quaesieris, scire nefas, quem mihi, quem tibi
finem di dederint, Leuconoe, nec Babylonios
temptaris numeros. ut melius, quicquid erit, pati,
seu pluris hiemes seu tribuit Iuppiter ultimam,
quae nunc oppositis debilitat pumicibus mare
Tyrrhenum: sapias, uina liques, et spatio breui
spem longam reseces. dum loquimur, fugerit inuida
aetas: carpe diem, quam minimum credula postero.
|
Don't ask (it's forbidden to know) what final fate the gods have
given to me and you, Leuconoe, and don't consult Babylonian
horoscopes. How much better it is to accept whatever shall be,
whether Jupiter has given many more winters or whether this is the
last one, which now breaks the force of the Tuscan sea against the
facing cliffs. Be wise, strain the wine, and trim distant hope within
short limits. While we're talking, grudging time will already
have fled: seize the day, trusting as little as possible in tomorrow.
|
Notes:
1
It's better not to know the future:
- Aeschylus, Prometheus Bound 248-251 (Prometheus and the chorus):
PR. I stopped mortals from foreseeing their fate.
CH. Finding what sort of medicine for this disease?
PR. I caused blind hopes to dwell in them.
CH. That was a great benefit you gave as a gift to mortals.
- Cicero, On Divination 2.9.22-23, too long to quote in its entirety,
but concluding thus: "Surely, therefore, ignorance of future events is more
advantageous than knowledge of them"
(certe igitur ignoratio futurorum utilior est quam scientia).
- Cicero, On Divination 2.51.105:
"Dicaearchus wrote a long book [arguing that it is] better not
to know than to know these things"
(magnus Dicaearchi liber est nescire ea melius quam scire).
- Cicero, On the Nature of the Gods 3.6.14:
"Moreover, often it's not even advantageous to know what's
going to happen; for it's wretched for a man to be tortured
[by foreknowledge] when he's powerless to do anything about it,
and to lack even the last consolation of hope, which is available
to all"
(saepe autem ne utile quidem est scire quid futurum sit;
miserum est enim nihil proficientem angi nec habere ne spei
quidem extremum et tamen commune solacium).
- Horace, Odes 1.9.13:
"Stop asking what will happen tomorrow"
(quid sit futurum cras fuge quaerere).
- Horace, Odes 3.29.29-32: "God, foreseeing the future, conceals
what is to come in darkest night, and he laughs if mortal man
frets more than he should"
(prudens futuri temporis exitum / caliginosa nocte
premit deus, / ridetque si mortalis ultra / fas
trepidat).
- Statius, Thebaid 3.562-563:
"It's forbidden for a man to know what tomorrow might bring round"
(quid crastina uolueret aetas / scire nefas homini).
- 1 Thessalonians 5.1-2:
"But of the times and seasons, brethren, ye have no need
that I write unto you. For yourselves know perfectly that the
day of the Lord so cometh as a thief in the night."
2
Babylonia is traditionally known as the cradle of astrology, the
practice of which was viewed with scepticism or hostility by some, e.g.
- Cato, On Farming 5.4: "Let him not wish to have consulted any
inspector of entrails, expert on divination by watching birds,
soothsayer, [or] astrologer"
(haruspicem, augurem, hariolum, Chaldaeum nequem consuluisse velit).
- Cicero, On Divination 2.42.87-2.47.99, gives a lengthy series of arguments which are useful even today in refuting the superstition of astrology, e.g. twins and those born at the same moment have different fates; astrology doesn't take into account the place of birth, yet stars rise and set at different times, depending on geographical location;
astrologers often make false predictions, such as old age for those who
actually die prematurely (Pompey, Crassus, Caesar); etc.
- Pliny the Elder, Natural History 2.23:
"Another group rejects Fortune and ascribes outcomes to their own stars
and to the circumstances of their births, [thinking that] a decree
was issued by God once and forever for all future events,
and for the remainder [of eternity] rest has been granted [to him].
This opinion is starting to take root, and the learned crowd and the
ignorant alike are moving in that direction."
(pars alia et hanc pellit astroque suo eventus adsignat et nascendi legibus, semelque in omnes futuros umquam deo decretum, in reliquum vero otium datum. sedere coepit sententia haec, pariterque et eruditum vulgus et rude in eam cursus vadit).
- Astrologers were banished, either by senatorial decree or imperial
fiat, under the emperors
Tiberius (Tacitus, Annals 2.32),
Claudius (Tacitus, Annals 12.52; Dio Cassius 61.33),
Vitellius (Suetonius, Life of Vitellius 14.4; Tacitus, Histories 2.62;
Dio Cassius 64.1.4), and
Vespasian (Dio Cassius 65.9.2).
- The Greek philosopher Sextus Empiricus wrote
Against the Astrologers. See volume 4 of the Loeb Library
edition of his works by R.G. Bury (Cambridge: Harvard
University Press, 1949).
- Tertullian, On Idolatry 9 (tr. S. Thelwell):
"One proposition I lay down: that those angels, the deserters from God, the lovers of women, were likewise the discoverers of this curious
art [i.e. astrology], on that account also condemned by God."
On the other hand, others viewed astrology seriously or favorably:
- The Roman poet Manilius wrote a didactic poem on astrology,
entitled Astronomica.
The lengthy introduction to the Loeb Library edition by G.P. Goold
(Cambridge: Harvard University Press, 1977)
is an excellent introduction to the subject.
- Vitruvius 9.6.2:
"They passed down their discoveries, and
those who were descended from the nation
of the Chaldaeans were [remarkable] for
their learning and great shrewdness"
(eorum autem inventiones reliquerunt
inque sollertia acuminibusque fuerunt magnis,
qui ab ipsa natione Chaldaeorum profluxerunt).
- Propertius 4.1.107-108:
"Look at the pathway of the sky and the true
road through the stars, and seek certainty
from the five zones"
(aspicienda uia est caeli uerusque per astra /
trames, et ab zonis quinque petenda fides).
- Tacitus, Annals 6.22:
"But many men are convinced that the future
is determined at the instant of our birth.
The fact that things turn out otherwise than
predicted is due to the dishonesty of those
who utter what they don't understand.
In this way the trustworthiness
of that art [astrology] is discredited,
although both antiquity and our own times
have given outstanding corroboration of it."
(ceterum plurimis mortalium non eximitur quin
primo cuiusque ortu uentura destinentur, sed
quaedam secus quam dicta sint cadere fallaciis
ignara dicentium: ita corrumpi fidem artis cuius
clara documenta et antiqua aetas et nostra tulerit).
- The emperors
Augustus (Suetonius, Life of Augustus 94.12),
Tiberius (Suetonius, Life of Tiberius 14.4),
Nero (Suetonius, Life of Nero 60.2),
Otho (Tactitus, Histories 1.22),
Vespasian (Tacitus, Histories 2.78; Dio Cassius 65.9.2),
and
Domitian (Suetonius, Life of Domititian 14.1, 15.3;
Dio Cassius 67.15.6)
all consulted astrologers,
either before or after their accessions.
The evidence for Claudius is less certain:
see Ronald Syme, Tacitus (Oxford: Clarendon
Press, 1958), vol. 2, p. 508, n. 9.
We have no right to smirk: in recent times, the
citizens of the United States twice elected a president
(Ronald Reagan) whose daily schedule was dictated
by astrologer Joan Quigley.
3 We must endure whatever befalls us:
- Cicero, Letters to His Friends 9.17.3 (to Paetus):
"But you, in accordance with your [Epicurean] philosophy,
should hope for the best, plan for the worst, and endure
whatever shall be"
(tu tamen pro tua sapientia debebis optare optima,
cogitare difficillima, ferre quaecumque erunt).
- Vergil, Aeneid 5.710:
"Whatever shall be, every circumstance must be overcome
by endurance"
(quidquid erit, superanda omnis fortuna ferendo est).
- Ovid, Heroides 18.51: "Whatever shall be, I will endure"
(quidquid erit, patiar).
4 A single season is sometimes used (as a part of the whole)
to designate a year:
- Horace, Odes 1.15.35: "After a fixed number of winters"
(post certas hiemes).
- Vergil, Aeneid 1.265-266:
"Until a third summer shall have seen him [Aeneas] ruling in Latium,
and three winters shall have passed since the Rutili were
conquered"
(tertia dum Latio regnantem uiderit aestas, /
ternaque transierint Rutilis hiberna subactis).
- Vergil, Aeneid 1.755-756:
"For now a seventh summer is carrying you as you wander
over every land and sea"
(nam te iam septimam portat / omnibus errantem terris
et fluctibus aestas).
- Velleius Paterculus 2.47:
"For nine straight summers there was hardly one
in which a well-deserved triumph wasn't earned"
(novem denique aestatibus vix ulla non iustissimus triumphus emeritus).
The scene (winter without, wine within) recalls
- Alcaeus, fragment
338 Voigt (tr. C.H. Moore):
"Zeus sends down rain, and from the sky there
falls a mighty winter storm; frozen are the streams.
Break down the storm by heaping up the fire; mix
sweet wine ungrudgingly, and throw round thy head
sweet lavender."
- Horace, Odes 1.9.1-8:
"You see how Mount Soracte stands out white with
deep snow, and the struggling trees can no
longer sustain the burden, and the rivers
are frozen with piercing chill.
Dispel the cold by liberally piling logs on
the fireplace, and draw out more generously, o
Thaliarchus, four-year-old unmixed wine from the
two-handled Sabine jar."
(Vides ut alta stet niue candidum / Soracte,
nec iam sustineant onus / siluae laborantes,
geluque / flumina constiterint acuto. /
Dissolue frigus ligna super foco / large
reponens atque benignius / deprome quadrimum
Sabina, / o Thaliarche, merum diota.).
- Horace, Epode 13.1-6:
"A wild storm has caused the sky to frown,
and rain and snow are drawing down Jupiter;
now the sea, now the woods echo with the north
wind from Thrace. Let us seize, my friend,
the opportunity which the day presents.
While our knees are strong and it is seemly,
let old age be erased from the clouded brow.
Uncork the wine pressed when my Torquatus
was consul."
(Horrida tempestas caelum contraxit, et imbres /
niuesque deducunt Iouem; nunc mare, nunc siluae /
Threicio Aquilone sonant. rapiamus, amice, /
occasionem de die, dumque uirent genua /
et decet, obducta soluatur fronte senectus. /
tu uina Torquato moue consule pressa meo.).
5 Literally, Horace says that the winter storm "weakens"
(debilitat) the sea. There are two perspectives:
- In striking the rocks, the waves get tired. Cf.
Vergil, Aeneid 10.304: "[The ship] wearies the waves"
(fluctusque fatigat), "which beat and buffet it until they are tired,"
according to T.E. Page ad loc.
- The rocks get tired of being struck by the waves. Cf.
Silius Italicus, 1.208: "The deep waters weary the twin cliffs of
[Atlas'] sides" (geminas laterum cautes maria alta fatigant).
6
Located off the west coast of Italy,
the "Mare Tyrrhenum" (Tyrrhenian, i.e. Tuscan, Sea) is also known as
"Mare Inferum" (lower sea), as opposed to the Adriatic Sea, which is
the "Mare Superum" (upper sea).
Wine was strained to get rid of the lees.
See W.A. Becker, Gallus, or Roman Scenes of the Time of
Augustus, tr. Frederick Metcalfe (London: Longmans, 1895),
pp. 489-491. The most common ways of straining were through a
linen bag (saccus) or metal sieve (colum). Snow might be placed
in the sieve, to cool the wine as it was being strained.
Photos of ancient metal wine strainers on the World Wide Web include:
7 It's foolish to make long-range plans:
- Proverbs 27.1: "Boast not thyself of tomorrow; for thou knowest not
what a day may bring forth."
- Pindar, Pythian Odes 3.21-23 (tr. William H. Race):
"For there is among mankind a very foolish kind of person,
who scorns what is at hand and peers at things far away,
chasing the impossible with hopes unfulfilled."
- Horace, Odes 1.4.15: "The short span of life forbids us to entertain
a distant hope" (vitae summa brevis spem nos uetat incohare longam).
- Horace, Odes 2.16.17-18: "Why do we, undaunted, aim at
many things, despite our life's brief span?"
(quid breui fortes iaculamur aeuo / multa?).
- Horace, Odes 4.7.17-18:
quis scit an adiciant hodiernae crastina summae /
tempora di superi?
(Who know whether the gods above will add
tomorrows's time to today's total?)
- Seneca, Letters to Lucilius 101.4:
"How foolish it is for someone to plan an entire life when he's not
even master of tomorrow! O how great is the insanity of those
entertaining distant hopes!"
(quam stultum est aetatem disponere ne crastini quidem dominum!
o quanta dementia est spes longas inchoantium!).
8 It's better to enjoy the present moment:
- Philetas, fragment 7 (tr. C.H. Moore):
"For what should I who am mortal do, I pray thee,
save live pleasantly day by day, and have no anxiety
for what may come on the morrow?"
- Ecclesiaticus, 14.14: "Do not deprive yourself of a happy day;
let not your share of desired good pass by you."
- Horace, Odes 1.9.14-15:
"Whatever day Fortune will give to you, chalk it up as profit"
(quem Fors dierum cumque dabit lucro / appone).
- Horace, Odes 2.16.25-26:
"The mind which rejoices in what is present, will be unwilling to
worry about what is to come"
(laetus in praesens animus quod ultra est / oderit curare).
- Horace, Odes 3.8.27:
"With joy seize the gifts of the current hour"
(dona praesentis cape laetus horae).
- Horace, Odes 3.29.41-43:
"That man will be in charge of himself and will live joyfully,
who is able to have said every day, 'I have lived'"
(ille potens sui / laetusque deget, cui licet in diem /
dixisse: 'uixi').
- Horace, Epistles 1.4.12-13:
"Amidst hope and care, fear and anger,
pretend that each day that has dawned is your last"
(inter spem curamque, timores inter et iras /
omnem crede diem tibi diluxisse supremum).
Cf. Pascal, Pensées 203 (tr. W.F. Trotter):
"Let us act as if we had only eight hours to live."
- Horace, Epistles 1.11.22-23:
"Whatever time God has blessed you with, grasp
with a grateful hand, and don't postpone pleasures for long"
(tu quamcumque deus tibi fortunauerit horam /
grata sume manu, neu dulcia differ in annum).
- Ovid, Tristia 1.3.68: "This hour that is given
to me is a source of gain"
(in lucro est quae datur hora mihi).
- Persius 5.151-153 (speech by Luxury): "Pamper the inner man.
Let us seize things that are sweet. It's thanks to me that
you're alive. You'll become ashes, a ghost, a memory.
Live mindful of death. The hour is fleeing. Every
word I speak is [stolen] from it."
(indulge genio, carpamus dulcia, nostrum est /
quod uiuis, cinis et manes et fabula fies, /
uiue memor leti, fugit hora, hoc quod loquor
inde est).
- Petronius 99.1: "I have always and everywhere lived
in such a way that I spent each day as though it were
my last and would never return"
(ego sic semper et ubique uixi ut ultimam quamque
lucem tamquam non redituram consumerem).
- Martial 1.15.11-12:
"Believe me, it's not the mark of a wise man to say,
'I will live.' Tomorrow's life is too late. Live today."
(non est, crede mihi, sapientis dicere: 'uiuam.' /
sera nimis uita est crastina. uiue hodie).
- Martial 5.58.7-8: "You'll live tomorrow? Even today's
life is too late, Postumus. That man is wise, Postumus,
who has lived yesterday."
(cras uiues? hodie iam uiuere, Postume, serum est. /
ille sapit quisquis, Postume, uixit heri).
- Martial 7.4.11: "Seize fleeting joys"
(fugitiua gaudia carpe).
- Martial 8.44.1-2:
"Titullus, I advise you, live: it's always late for that;
even though you start when you're a boy, it's late"
(Titulle, moneo, uiue: semper hoc serum est; /
sub paedagogo coeperis licet, serum est).
Survival:
The following translation by Thomas Hawkins was published in The Poems of
Horace ... Rendred in English Verse by Several Persons
(London, 1666), p. 18:
Strive not (Leuconoe) to know what end
The Gods above to me or thee will send:
Nor with Astrologers consult at all,
That thou may'st better know what can befall.
Whether, thou liv'st more winters, or thy last
Be this, which Tyrrhen waves 'gainst rocks do cast;
Be wise, drink free, and in so short a space,
Do not protracted hopes of life embrace.
Whilest we are talking, envious Time doth slide;
This day's thine own, the next may be deny'd.
The following translation by by Samuel Woodford was published in The Poems of
Horace ... Rendred in English Verse by Several Persons
(London, 1666), p. 18:
Ne're strive, Leoconoe, ne're strive to know
What Fates decreed for thee and mee, nor goe
To an Astrologer; 'tis half the cure,
When Ill, to think it will not long endure:
Whether Jove will another Winter give,
Or whether 'tis your last that now you live;
Be wise, and since you have not long to stay,
Fool not with tedious hopes your life away.
Time, while we speak on't flyes; now banish sorrow,
Live well to day, and never trust to morrow.
In the following translation, published in
The Classical Museum 4 (1847) 356,
the English poet Arthur Hugh Clough (1819-1861)
reproduced the original meter of Horace's ode:
Seek not thou to enquire, (who can reveal?) when, my Leuconoe,
For us either an end Heaven has assigned; nor Babylonian
Numbers seek to essay! Far better is't, what shall arrive, to bear!
Whether yet to recur or as a last Jupiter ordereth
This, now raging amain over the rocks in the Tyrrhenian sea,
Stern wild winter; enough, clear me the wine, and from a narrow life
Long hopes cut thou away. Talk we the while, lo the penurious hour
Flies past. Sure of to-day, credit in nought unto to-morrow give.
British Prime Minister William Ewart Gladstone (1809-1898)
made the following translation of Horace's ode:
Oh ask thou not, 't is sin to know, what time to me, to thee
The gods allot: Chaldean tricks eschew, Leuconoë.
How better far to face our fate; be other winters yet
Ordained for us by Jove, or this the last, now sternly set
To weary out by fronting rocks the angry Tuscan main.
True wisdom learn. Decant the wine. Far-reaching schemes restrain.
Our span is brief. The niggard hour, in chatting, ebbs away;
Trust nothing for to-morrow's sun: make harvest of to-day.
John Conington (1825-1869) was the first Corpus Professor
of Latin at Oxford University. Here is his translation
of Horace's Ode 1.11.
Ask not ('tis forbidden knowledge), what our destined term of years,
Mine and yours; nor scan the tables of your Babylonish seers.
Better far to bear the future, my Leuconoe, like the past,
Whether Jove has many winters yet to give, or this our last;
THIS, that makes the Tyrrhene billows spend their strength against the shore.
Strain your wine and prove your wisdom; life is short; should hope be more?
In the moment of our talking, envious time has ebb'd away.
Seize the present; trust to-morrow e'en as little as you may.
English poet Charles Stuart Calverley (1831-1884) translated
this ode in his Verses and Translations (1862):
Seek not, for thou shalt not find it, what my end, what thine shall be;
Ask not of Chaldaea's science what God wills, Leuconoë:
Better far, what comes, to bear it. Haply many a wintry blast
Waits thee still; and this, it may be, Jove ordains to be thy last,
Which flings now the flagging sea-wave on the obstinate sandstone-reef.
Be thou wise; fill up the wine-cup; shortening, since the time is brief,
Hopes that reach into the future. While I speak, hath stolen away
Jealous Time. Mistrust to-morrow, catch the blossom of To-day.
The following translation by Thomas Charles Baring (1831-1891) can be
found, with the title "Use Today, Forget Tomorrow," in The Complete Works of Horace, edited with an
introduction by Casper J. Kraemer, Jr. (New York: Random House,
1936), p. 143. I am indebted to D.G. Jones for sending me Baring's translation.
Ask not, 't is not right to know it,
What last end for thee and me
Heaven has set, nor Babylonian
Numbers try, Leuconöe.
Better, whate'er comes, to bear it;
Whether many winters more
We shall see, or this our last be,
Which along the Etruscan shore
Hurls the waves in spray to perish
On the shifting shingly beach.
If thou'rt wise thou'lt quaff, and quickly
Grasp the hope within thy reach.
Even now, whilst we are talking,
Grudging time pursues his flight:
Use today, and trust as little
As thou mayst tomorrow's light.
The American poet
Edward Arlington Robinson (1869-1935)
translated Horace's ode in the form of a sonnet,
"Horace to Leuconoe",
in his collection The Children of the Night (1897):
I pray you not, Leuconoe, to pore
With unpermitted eyes on what may be
Appointed by the gods for you and me,
Nor on Chaldean figures any more.
'T were infinitely better to implore
The present only: -- whether Jove decree
More winters yet to come, or whether he
Make even this, whose hard, wave-eaten shore
Shatters the Tuscan seas to-day, the last --
Be wise withal, and rack your wine, nor fill
Your bosom with large hopes; for while I sing,
The envious close of time is narrowing; --
So seize the day, -- or ever it be past, --
And let the morrow come for what it will.
English poet Austin Dobson (1840-1924) translated
Horace's ode in the form of a villanelle.
Seek not, O Maid, to know
(Alas! unblest the trying!)
When thou and I must go.
No lore of stars can show.
What shall be, vainly prying,
Seek not, O Maid, to know.
Will Jove long years bestow?--
Or is't with this one dying,
That thou and I must go,
Now,--when the great winds blow,
And waves the reef are plying?
Seek not, O Maid, to know.
Rather let clear wine flow,
On no vain hope relying;
When thou and I must go
Lies dark;--then let it be so.
Now,--now, churl Time is flying;
Seek not, O Maid, to know
When thou and I must go.
In Echoes from the Sabine Farm
(NY: Charles Scribner's Sons, 1920), there
are two versions of Horace's Ode 1.11,
one by American poet and journalist Eugene Field (1850-1895)
and the other by his brother Roswell Martin Field.
Here is a humorous adaptation by Eugene Field:
Seek not, Leuconoë, to know how long you’re going to live yet,
What boons the gods will yet withhold, or what they’re going to give yet;
For Jupiter will have his way, despite how much we worry,--
Some will hang on for many a day, and some die in a hurry.
The wisest thing for you to do is to embark this diem
Upon a merry escapade with some such bard as I am.
And while we sport I'll reel you off such odes as shall surprise ye;
To-morrow, when the headache comes,--well, then I'll satirize ye!
Here is the translation by Roswell Martin Field:
What end the gods may have ordained for me,
And what for thee,
Seek not to learn, Leuconoë, — we may not know.
Chaldean tables cannot bring us rest.
'T is for the best
To bear in patience what may come, or weal or woe.
If for more winters our poor lot is cast,
Or this the last,
Which on the crumbling rocks has dashed Etruscan seas,
Strain clear the wine; this life is short, at best.
Take hope with zest,
And, trusting not To-morrow, snatch To-day for ease!
There is a parody of Horace's ode by historian
George O. Trevelyan (1838-1928), which is quoted
in part by Shorey and Laing in their commentary:
Matilda, will you ne'er have ceased
Apocalyptic summing,
And left the number of the beast
To puzzle Doctor Cumming?
...
And book for me the fifteenth valse; there just beneath my thumb,
No, not the next to that, my girl! The next may never come.
Unfortunately, I can't find Trevelyan's parody in its entirety.
G.M. and G.F. Whicher
also translated Horace's ode in the form of a sonnet,
"To Leuconoë, That She Should not Ask Her Fate",
in their collection On the Tibur Road (1912):
Seek not to learn, for thou canst never know,
How many years of life to thee or me
The gods above will grant, Leuconoë,
Nor trust what Chaldee calculations show.
Far better to endure what fates bestow,
Should they more winters give, or should this be
The last, that dashes now the Tuscan sea
Tempestuous on the cliffs with angry blow.
Be wise: draw off the wine; without delay
Proportion thy high hopes to life's brief span.
E'en while we're speaking, envious Time has gone
Beyond recall. Thine is the present day,
Grasp it, enjoy it now, nor trust the plan
Of leaving aught until the morrow's dawn.
William Sinclair Marris (1873-1945) was a governor
of the United Provinces of British India. He was also
a translator of Homer, Catullus, and the odes of Horace.
Here is his translation of Ode 1.11:
Forbear to ask, Leuconoe, for this no man may know,
What term of life the gods have set for thee and me: forgo
Thy Babylonian cyphers: better bide whate'er befall,
Come many winters yet from Jove, or this the last of all
To fling the tired Tyrrhenian sea upon the crannied reef.
If thou art wise, then strain the wine. The span of life is brief;
So prune thy far out-reaching hopes -- the while we speak has run
One niggard minute: clutch today, and trust no morrow's sun.
American man of letters Franklin P. Adams (1881-1960) made at
least three clever translations of this ode.
In Tobogganing on Parnassus (1911) he
translated it thus:
It is not right for you to know, so do not ask, Leuconoe,
How long a life the gods may give or ever we are gone away;
Try not to read the Final Page, the ending colophonian,
Trust not the gypsy's tea-leaves, nor the prophets Babylonian.
Better to have what is to come enshrouded in obscurity
Than to be certain of the sort and length of our futurity.
Why, even as I monologue on wisdom and longevity
How Time has flown! Spear some of it! The longest life is brevity.
In Something Else Again
(1920), he published two more imitations, under the titles
"Present Imperative" and "On the Flight of Time":
Present Imperative
Nay query not, Leuconoë, the finish of the fable;
Eliminate the worry as to what the years may hoard!
You only waste your time upon the Babylonian Table--
(Slang for the ouija board).
And as to whether Jupiter, the final, unsurpassed one,
May add a lot of winters to our portion here below,
Or this impinging season is to be our very last one--
Really, I'd hate to know.
Apply yourself to wisdom! Sweep the floor and wash the dishes,
Nor dream about the things you'll do in 1928!
My counsel is to cease to sit and yearn about your wishes,
Cursing the throws of fate.
My! how I have been chattering on matters sad and pleasant!
(Endure with me a moment while I polish off a rhyme).
If I were you, I think, I'd bother only with the present--
Now is the only time.
On the Flight of Time
Look not, Leuconoë, into the future;
Seek not to find what the answer may be;
Let no Chaldean clairvoyant compute your
Time of existence. . . . It irritates me!
Better to bear whatever may happen soever
Patiently, playing it through like a sport,
Whether the end of your breathing is Never,
Or, as is likely, your time will be short.
This is the angle, the true situation;
Get me, I pray, for I'm putting you hep:
While I've been fooling with versification
Time has been flying. . . . Both gates!
Watch your step!
In the following translation, which appears here by the kind permission of the author, the goal was to combine unstilted English with fidelity to the original metre.
Don't ask, Leuconoe! What business have you and/or I to know
When death comes from the gods? Neither consult soothsayers and the like!
So much better to take whatever comes, whether this winter is
One of many that Jove's given us, or whether we're seeing for
One more time how the sea batters the cliffs, how they are tumbling down.
Let's be wise above all, get out the wine, and never make big plans!
Let small hopes be enough! While we two speak, time, reckless time, flies by.
So seize this very day, and never count on what the future holds.