Wednesday, 14 September 2011

A review of Callu's Symmachus

From Classical Review 61, 634

Callu, J.-P. (ed., trans.) Symmaque, Tome V. Discours--Rapports. Paris: Les Belles Lettres, 2009.

With the publication of this fifth volume of his Budé edition, nearly 40 years after the first, Callu has achieved the first complete translation of Symmachus in any modern language. This is a very welcome milestone. It is also only the second critical edition, after Otto Seeck’s brilliant contribution to Monumenta Germaniae Historica in 1883, of Symmachus’ complete surviving work (ten books of letters, the Relationes, and the Orationes). To edit Symmachus requires not only philological skills but also intimate knowledge of fourth-century administrative history and prosopography. Callu, who has published widely on both philological and historical aspects of his author, certainly has these qualifications.

This volume contains the speeches (parts of three imperial panegyrics and five speeches given in the senate, which were uncovered in a fragmentary palimpsest by Angelo Mai in 1815) and the Relationes (letters written to the emperors as prefect of Rome in 384-5, mostly to Valentinian II in Milan, but some to Theodosius and Arcadius in Constantinople). His text does not diverge hugely from Seeck’s, but he avoids the obelus and prints sometimes quite bold conjectures: his own conjectures are all worthy of consideration, and some are extremely shrewd. Such parts of the translation as I have read are accurate and, as far as I could judge, stylish (but at Or. 4.10 impotentiam refers to Maximinus’ abuse of power not Gratian’s lack of it). His introductions to the two separate parts of the work display his erudition and convey all the relevant information, though they are some way from tractable; the arbitrary mixture of footnotes and endnotes is an unhelpful feature of the Budé series, but the content here is helpful and detailed. If Callu has the habit of occasionally treating his own hypotheses as fact (for example the idea that the elder Nicomachus Flavianus served in the east under Theodosius in the early 380s), he shares it with most other scholarship on his author: it is an indirect product of Symmachus’ maddening vagueness. With the Relationes, he is on well-covered ground, not least by the detailed commentary by Domenico Vera (Pisa, 1981); the Orationes have been less well trodden (though cf. Pabst’s 1989 text and translation). Here Callu rejects Seeck’s deletion of certain phrases as authorial variants, rightly seeing them as a feature of Symmachus’ luxuriant style. He redates the panegyric on Gratian to that emperor’s tenth birthday, 18 April 369, which is plausible; the first panegyric for Valentinian’s Quinquennalia he puts in February 368, rather than 369, which has a minor impact on reconstructions of Symmachus’ career. He may well be right (but note confusion on p. x, n. 1; note also erroneous dates on xxii, where “28 mai 364” should be “28 mars” and xli, where “13 janvier 383” should be “19 janvier”).

I have one significant reservation. The apparatus criticus for the Orationes is flawed in several ways. The situation is complicated by the fact that the MS readings have been destroyed by the acids used to reveal them and are no longer available to be consulted. Mai’s early transcriptions were thoroughly overhauled by Seeck in his great edition of 1883. Thus the names of Mai and Seeck can represent either conjectural emendation or, sometimes, alternative transcriptions of the MS: in the former cases the apparatus should offer an MS reading, in the latter it should not (whether including Mai’s much inferior transcriptions contributes anything may be questioned, but it was reasonable to note them). Unfortunately, in a few places, Callu confuses the two categories, and what is in fact the undisputed MS reading is attributed to Mai: I noticed Or. 1.2 frigentia, 1.18 optauit, 2.5 perueniret, 2.17 fraudamur, 3.7 uinces, 4.14 subripuisset, 4.15 defuit (emendations by Seeck or others are thus implied to be alternative transcriptions). At 2.17 inermitas is not Seeck’s conjecture but the MS reading. A further problem: at places where Callu has adopted Seeck’s or his own transpositions, it is not made clear where the transposed text originally stood in the MS (Or. 1.16. 2.11, 3.3, 3.5). Those interested in serious study of the text of the Orationes will need to use this edition in conjunction with Seeck’s. That said, this volume will be valued for a fine text, translation, and notes.

[Copyright, The Classical Association]

Thursday, 19 May 2011

Eduard Norden on Rutilius Namatianus

From E. Norden, Die römische Literatur, mit Anhang: Die lateinische Literatur im Übergang vom Altertum zum Mittelalter (sixth edition, 1961), 113-114.

In the year 408 the emperor Honorius permitted the execution of his First Minister and General, Stilicho, to whom he owed everything. Then the Visigoths, who no longer needed to tremble before this great military leader, broke into Italy and plundered Rome (410). The threatened catastrophe was deferred by Alaric’s death. Honorius gave Alaric’s successor Athaulf southern Gaul and northern Spain as a prize in order to save Italy. The Goths retreated pillaging to the land that had been delivered to them. The successor of Athaulf (died 415), Wallia, became the real founder of the Gothic state, based around Toulouse and in Spain, and joined in a loose federal relationship with the Roman empire. During these events there lived in Rome an aristocrat, Rutilius Namatianus, who deserves to be made known to a wider audience. He was from southern Gaul, but lived in Rome, where he held the highest offices of state; whether he was of the old belief or a Christian cannot be said with certainty, but his sentiments were notably patriotic. In autumn 416 he left Rome to look after his Gallic possessions, which were endangered by the aforementioned plundering of the Goths. When he had returned home, he described his journey in a long poem in elegiac metre. The fact that it has only survived incomplete must be considered a great loss, as it is an extremely important piece of writing in terms of cultural history, and also a notable achievement poetically. The language and metre are of a purity which even his contemporary Claudian did not reach, to say nothing of the Gallic poets of that time. Apart from the poet’s decided aptitude for portraying landscape and people vividly, what attracts us is his amiable, strongly personal manner. He lives and moves in the mighty memories of Rome. In his beautiful song in praise of the city, with which he opens his poem, he has the skill to enrich the rhetorical schema lyrically through personal touches, and thus transfers the warmth of his feeling to the reader; he promises the Regina mundi eternal life, even though she has been desecrated by the Goths. He shortens the wait at Ostia, from where he wanted to begin his northwards coastal journey, by gazing towards the distant city: Odysseus had yearned to recognize his home from rising smoke; he recognizes Rome from the brightness that hangs over the seven hills, since in Rome the sun had shined on him and there the day was clearer than elsewhere; with eyes not dry he bids farewell. The romantic tones of the modern traveller to Rome are heard in his verses, a brightness mixed with melancholy which contrasts refreshingly with the delusive belief with which the medieval pilgrim shyly wandered through the holy places following by a fantasy guide to Rome, the so-called book of mirabilia. Of high religious-historical interest are the attacks on Jews and monks, with whom he came into contact on his journey. The Jewish leaseholder of a villa (on the coast opposite Elba) where they had had to land, raised a huge complaint for the downtrodden grass in the park and begrudged them drinking water; so they then bombard him with curses; it is one of the most unrestrained expressions of anti-Semitism in antiquity since Juvenal, whom Roman aristocrats greatly enjoyed reading. The journey past a monastery (on a little island between Corsica and Elba) gives the poet occasion for an invective against the monks, the men who fled the light, who found joy in filth and misanthropy; that Christians too could thus abuse monasticism is elsewhere attest. There follows besides a second assault full of bitterness when he sails past another monastery. Through such passages the poet is able to draw in the reader and to raise his poem above the coincidental and personal. Earnest and full of feeling, this last poem stands on the grave of ancient culture.

Friday, 29 April 2011

Ammianus and the difference between chapter headings and text

Texts of Ammianus' history are usually printed divided into chapters - between six and sixteen per book of 30 or so pages- each of which has a heading. Editors never tell you the status of these chapters -- but the divisions were made and the headings written in 1681 by Adrien de Valois (Hadrianus Valesius) for his revised version of his brother Henri de Valois' edition of 1636. Adrien intended them as epitomes at the beginning of each book, though more often than not they are printed at the start of each chapter. A couple of years back I published an article on these headings (Classical Philology 104 (2009), 233-242). One effect of them is to make Ammianus look more late antique and less classical, more like Eusebius and less like Tacitus, because many late antique texts have chapter headings, whether authentic or editorial, and classical texts don't. Another issue, since the texts were written by a learned scholar with a deep knowledge of the period, is that sometimes the headings reflect Adrien's reading or inference rather than Ammianus' text.

To give two examples of many: (1) the chapter heading at 30.10 says that the emperor Valentinian II was acclaimed at the town of Brigetio (Szöny in Hungary): this is an inference from Ammianus, who is unspecific, but in fact a contemporary text states that he was acclaimed emperor in Aquincum (Budapest). Plenty of scholars wrongly place Valentinian's elevation in Brigetio, following Adrien's chapter heading. (2) Or take the heading of 25.7, which calls the peace treaty of 363 by which the emperor Jovian ceded the city of Nisibis to Persia "very shameful but necessary." Adrien took his wording from another historian, Eutropius; but it is misleading since Ammianus thought the treaty shameful and unnecessary.

I have now found another case which I missed in my article, thanks to discussion with Dr Kyle Smith. When Nisibis (Nusaybin, on the modern Turkish/Syrian border) was surrendered to the Persians, the inhabitants were allowed to leave under the treaty. The heading of chapter 25. 9 includes the following: oppidani inviti patria excedere et Amidam migrare compulsi, "the townsfolk were compelled against their will to leave the homeland and move to Amida." But though Ammianus describes compulsion, the townsmen are not described as moving to Amida, (modern Diyarbakır) (25.9.6): exin variae complentur viae qua quisque poterat dilabentium, "then the various roads were filled with people slipping away wherever each was able to." It would make sense for people to move to Amida, which had been sacked by the Persians in 359 but which became a much more important centre in the following centuries; and Zosimus, whose account is close to Ammianus and who is presumably Adrien's source, tells us (3.34.1) that "most, indeed nearly all emigrated to Amida, a few settled in other cities."

Adrien's chapter heading here is not badly misleading; but if I had been asked I would have said that the citizens of Nisibis were resettled in Amida, and a closer look shows that the situation was not as simple or as orderly as that. Ammianus reinforces his pathetic picture of the refugees by not naming their destinations - indeed implying (see above) that they are going on various roads in different directions.

So men were appointed to drive them out, who threatened death if anyone postponed departure, and the walls were filled with wailing and laments, and through all parts of the city there was a single sound of everyone groaning, since the matron tore her hair on being driven out an exile from the home in which she had been born and brought up, and the mother bereft of her children or widowed from her husband was driven far from their graves, and a tearful throng embraced the doorposts of their houses or the thresholds and wept (25.9.5).

Sunday, 6 March 2011

Rutilius' Return: Edward Gibbon's Journal

19 December 1763

I read Claudii Rutilii Numantiani Iter, lib. i. v. 1-644; lib. ii. v. 1-68. This is all that remains of a work that contained two complete books. I read it in Burmann's Edition of the Poetae Latini Minores. Leyden, 1731; one of those Dutch editions, cum notis Variorum, in which the text only peeps out amidst a heavy mass of commentary. The 700 verses of Rutilius are spread over 200 quarto pages, crowded with the remarks of Simler, Castalio, Pithoeus, Sitzmanus, and Barthius. Yet Rutilius is not a difficult author; once or twice only I should have been glad of an explanatory note; I looked for it in vain, but knew commentators too well to be surprised at the disappointment. The author of this little poem lived under the Emperor Honorius, by whom he had been raised to the first employments. He was Consul, Praefectus Praetorii, or Governor of Rome [a misinterpretation arising from the first edition. GK]: being a Gaul by birth, he embarked at Ostia the 9th of October 416, A. U. C. 1169; [Cl. Rutilii Iter. lib. i. 183. 205.] to return to his native country. The account which he has left us of his voyage along the coasts of Etruria and Liguria is imperfect, concluding at the town of Luna. His work may be considered in relation, 1. to its subject; 2. Its style and poetry; 3. the personal character of its author.

1. If Rutilius had lopped off the first 180 verses of his poem, the reader would not have been a loser. After briefly mentioning the object of his voyage, and his sorrow at leaving Rome, his adopted country, and the scene of his honours, he expatiates on the glory of the capital, that eternal city, to whose empire Jupiter had not assigned any limits, and which was destined to reign over all nations, and during all ages. Such a subject required a truly poetical genius; and Rutilius is only a cold declaimer, who strains his faculties to string common-place thoughts, without finding in nature and himself colours fitted to adorn his theme. This theme indeed would not have been chosen by a judicious writer; for the reign of Honorius was not a proper period for describing the greatness of Rome; a greatness long since fallen to decay. A veneration, and even terror for her name, had been supported by her antiquity and extent of empire. But the illusion was now over. The barbarians gradually knew, despised, and destroyed her. Great Britain separated from the empire; the Goths, Vandals, and Suevi overflowed the finest provinces of Spain and Gaul; and when Rutilius wrote, Alaric had already been for six years master of Rome [wrong! GK]. I acknowledge that our poet, who was sensible of these calamities, endeavours ingeniously to dissemble their disgrace; comparing them with the defeats of Allia and Cannae, to show that Rome never suffered a reverse of fortune without rising more vigorous from the shock. But the comparison is feeble and false. Since the Punic wars, circumstances were totally changed. In the time of Rutilius the springs of government were worn out; the national character, religion, laws, military discipline, even the seat of the empire, and the language itself, had been altered or destroyed, under the impression of time and accident. It would have been difficult to revive the empire; but even could that have been effected, it would have been the empire of Constantinople or Ravenna, rather than that of Rome. Rutilius might have felt how destitute his panegyric was of truth or probability, from the false and confused ideas excited by his personification of Rome. In the time of Virgil, this figure would have been natural. Rome, regarded as a goddess, and invoked in temples, had an existence in the opinion of the multitude as well as in the fancy of poets. As the mother of the citizens, and the mistress of the provinces, her name recalled the image of her empire; but when this empire consisted in the assemblage of nations, subject to the same prince, Rome was no longer its sovereign; and this city, reduced to an idea merely physical, represented nothing more but walls, temples, and houses, built on seven hills and on the banks of the Tyber. The remainder of Rutilius’ voyage is stamped with a higher value. The objects which he describes have not only more simplicity, but also more reality; and as they were observed with attention, they are painted with those colours of truth and nature, which always distinguish the result of experience from the fruit of study and invention. By a distinct and easy road he conducts us along the coast of Etruria, which was become almost a desert; he points out the ruins of cities, the beauties of the landscape, and all those places which were distinguished either by art or nature. Our traveller forgets not the neighbouring isles; and his curiosity leads him more than once into the interior of the country. The dryness of a didactic poem is occasionally enlivened by digressions either immediately, or not too remotely connected with the subject; [I except his invective against Stilicho, lib. ii. v. 41] such as the character of the Lepidi, the discovery of the use of iron, the Jewish religion, and the Christian monks. He is worthy of commendation for not giving to his narrative, serious as it is, too much of the marvellous; which never becomes a poem, where the author is his own hero. The marvellous is pleasing to our fancy, but is rejected by our reason. When we consider that conditional faith and imperfect delusion with which we are affected in works of fiction, it should seem as if there was a conflict of two hostile powers, by which the mind is kept in a state of suspense, that can only be maintained by distance and obscurity, and an air of mystery hanging over either the actor or the author. When the poet unites both characters in his own person, we are disposed to examine his narrative by the maxims of experience; and our voluntary delusion cannot, without the greatest difficulty, be supported.

2. Rutilius's voyage is read with pleasure: it is interesting and useful; but why was it written in verse ? Poetry seems equally to misbecome the subject and the genius of the author. The narrative of a voyage comes very properly from a philosopher, a man of parts, or a fine writer, but has no connexion with verse. When we attempt to adorn with numbers a subject plain and simple, it is scarcely possible that our style should not be either unpoetical or improper. The subject requires ease, perspicuity, precision, and some ornaments introduced seasonably, and with a sparing hand. Rut the poet, in order to affect his reader with enthusiasm, must first feel it himself; he must aim at energy of expression and harmony of numbers; and be willing to sacrifice to them all beauties of an inferior order. The language of poetry suits only those strong passions of the soul by which it aas originally produced; and he who attempts to employ this language on topics which leave the mind in tranquillity, will find himself between two rocks, on one of which he must shipwreck; the brilliancy of his expression will either misbecome the simplicity of his thoughts, or the tameness of his words and phrases will disgrace the dignity of verse. All these reflections are applicable to Rutilius's voyage. His thoughts are ingenious, artfully arranged, and expressed with clearness, precision, and taste. But his poetry is mean and creeping, destitute of strength, and devoid of harmony. We see that he distrusts his natural rigour, and has recourse to contrivances of art; contrivances weak and common, scarcely pardonable in great authors, and for which they seldom stand in need of pardon. 1. Rutilius seems to have thought that swelling words, which best filled the mouth, were also most pleasing to the ear. But I wish such words were resigned to Oriental poets, of whom only they are not unworthy. I doubt whether Bellerophonteis solicitudinibus [Rut. Iter. lib. i. 450] be ever quoted, except on account of the singularity that two words should compose a pentameter verse. 2. He is bold even to licentiousness in forming new words, or giving new combinations to the old. What can be more forced than using connubium for concilium? [Idem. lib. i. 18. – a mistake of the editio princeps GK]. I am pleased however with this epithet legiferi, applied to the Roman triumphs. [Idem. lib. i. 39, 107, &c.] Laws, order, and civility were produced by those triumphs, and were their ordinary fruits. 3. I thought that I had discovered some rhymes, but they are too few to enable us to determine whether they ought to be ascribed to negligence, or were the effect of that bad taste, which the corruption of language and connexion with the barbarians, who were fond of rhyme, gradually introduced among the Romans.

3. Authors describe themselves in their works: a maxim as true as it is ancient. We may add that the shades which appear in the picture certainly were to be found in the original. The character of Rutilius appears to me to have been amiable. I perceive a love for his country, especially in its adversity; a heart susceptible of friendship, and a tender and respectful regard for the memory of his father. Are so many good qualities to suffer a total eclipse from a little too much vanity? Rutilius reviews the stages of his greatness with complacence ; his country, his friends, his father, are endeared to him by their connexion with his own honours. His vanity is contemptible. Cicero boasted not of being consul, but of saving the republic in his consulship. Men may be more easily pardoned for being proud of their actions and talents, than for valuing themselves on their employments and titles, the vain and frivolous distinctions of society. Rutilius detested the Jews, and despised the monks. Was this in him a crime? I could wish indeed that his feelings had been expressed with more philosophical moderation, and rested on a better principle. But he was a Pagan, who beheld his religion sinking under the weight of years, and involving the empire in its fall. The Christians insulted the decline of his sect, which they endeavoured to hasten by persecution. A little bad humour was excusable. Nothing can be more animated than his description of the monks in the isle of Capraria, or more judicious than the reflections with which it is accompanied. The folly of these monks is extreme, in thinking that God took pleasure in the sufferings of his creatures ; but their conduct was conformable with their principles. Had Rutilius lived in the twelfth century, what would he have said of their successors, who availed themselves of their voluntary poverty and humility, to acquire the esteem of the multitude, and of that esteem, to appropriate to themselves temporal power, and half the riches of Europe.

Friday, 4 March 2011

Rutilius' Return 3: at Portus (1.165-204)

His hymn in praise of Rome ended, and still in tears, Rutilius leaves for Portus. His friend Rufius (Antonius Agrypnius) Volusianus accompanies him longer than any other before himself returning to Rome. Once at Portus, he waits for the weather to calm, while looking back at the serene skies above the eternal city.

The basin of Trajan's harbour at Portus, over half a kilometre wide.

After these words, we begin our journey. Friends accompany us. Eyes without tears cannot say “farewell.” And now, as the others go back to Rome, Rufius sticks to me as I leave, the living glory of Albinus his father. He derives his name from the ancient line of Volusus, and recalls the Rutulian kings, as witnessed by Vergil. To his eloquent tongue the palace was entrusted: in the flush of youth he had the honour of speaking in the emperor’s name. Previously as a lad he had ruled the Punic people as proconsul: he was an object equally of fear and of love to the Tyrians. Energy and dedication have promised him the highest rods of office: if it is right to trust in merit, he will be consul. At last I sadly compelled him unwillingly to walk back: divided in body, one mind still holds us. [1.178]

Then at last I stroll to the ships, where with two-horned brow divided Tiber cuts to the right. The channel on the left is avoided for its inaccessible sands: only the glory of receiving Aeneas remains. And now Phoebus had lengthened the span of the nighttime hours in the paler sky of the Scorpion’s Claws. We hesitate to try the salt sea and sit in port, and there is no shame enduring leisure when delays are thrust on us, while the westering Pleiades rage on the faithless gulf and while the anger of the gusty season falls. It gives pleasure to look back often at the nearby city and follow its mountains with diminishing sight, where our guiding eyes enjoy the pleasing region, while they think that they can see what they desire. And it’s not from telltale smoke that I recognize the place that holds the ruling citadel and the capital of the world – although Homer commends the signs of light smoke, whenever it rises to the stars from the beloved earth – but a brighter tract of sky and a serene zone signals the bright peaks of the seven hills. There are perpetual suns, and the very day that Rome makes for itself seems to be clearer. Often my astonished ears resound with the circus games; enthusiastic applause announces dull theatres. Familiar voices return from the resounding air – either because they come or because invented by love. [1.204]

Wednesday, 2 March 2011

A beautiful emendation

In the second section of his Hymn to Rome, Rutilius speaks of Rome’s ancestry (1.67-72):

Auctores generis Venerem Martemque fatemur
Aeneadum matrem Romulidumque patrem.
mitigat armatas victrix clementia vires.
convenit in mores nomen utrumque tuos.
hinc tibi certandi bona parcendique voluptas:
quos timuit superat, quos superavit amat

As begetters of our race we acknowledge Venus and Mars, the mother of the sons of Aeneas and the father of the sons of Romulus. Victorious clemency softens armed strength: both names are appropriate for your character. Hence your noble pleasure in combat and in mercy: it overcomes those it feared, which loves those it overcame.

There are obvious echoes of the hymn to Venus that opens Lucretius’ De Rerum Natura: both of the opening words, and of the famous image of Mars infatuated by Venus. The idea of Rome fighting and sparing in the third couplet alludes to a passage also alluded to in the previous lines, Anchises’ description to Aeneas of the Roman mission in Aeneid 6, parcere subiectis et debellare superbos, “to spare the conquered and war down the proud”. After the introduction of Venus and Mars in the first line of the passage, the following lines blend together the two gods and concepts associated with them, for Venus victorious clemency, sparing, love, for Mars armed strength, combat and overcoming. The arrangement is chiastic, with the Venus concepts at the start in the first couplet and at the end in the last couplet, and mingled with Martial ones in the middle couplet.

In line 71, the word bona stands out. To translate ‘noble pleasure’ smoothes over the banality. Admittedly bonus is not as banal a word as the English good, but it looks like a metrical filler: the question would be whether it was Rutilius’ filler or an editor’s. And a glance at the apparatus criticus took me to the suggestion of Emil Baehrens (1848-88):

hinc tibi certandi par parcendique voluptas.

Hence your equal pleasure in combat and in mercy.

This seems to me so obviously right that I cannot understand why it is not printed by all editors. One reason that this brilliant conjecture may not have got so far was that it was made by Baehrens, who churned out so many frivolous conjectures that all of them tended to be ignored. If the name Housman were attached to it, or that of Baehrens’ old Professor, Lucian Müller, it would have done better. Secondly, there is a manuscript reading which makes sense – if poor sense. But it would be an odd thing if the only corruptions in texts only changed them so that they made no sense. And here it is easy to see how the corruption arose, through the omission of par before parcendi by haplography, and then the conjecture of bona to fill the gap in the metre. It is generally accepted that all our manuscripts of Rutilius derive from a copy made by Giorgio Galbiate in 1493/4from an eighth-century Bobbio manuscript. And while the best ms and the first printed edition, which has the independent value, have many mutual disagreements and corruptions, it is vanishingly rare for these not to scan acceptably – in other words, there is every likelihood that metrical emendation was applied to the text at an early stage of the transmission, probably by Galbiate.

Final thought: it is the aesthetic appeal of this emendation which draws me to it. This seems to me right, proper, and inevitable -- but also something to create unease. Clever is not the same as true: was Baehrens just improving the author? And my aesthetic judgment comes into play again, in favour of Rutilius' talent.

Thursday, 24 February 2011

Rutilius' Return 2: The Hymn To Rome

In the most famous passage of his poem, Rutilius tearfully bids farewell to Rome. He begins by addressing Roma as a goddess and worldwide power (1.47-66); he moves on to describe her ancestry and to contrast her to other empire (1.67-92); her buildings, waters, and climate are praised (1.93-114). Then he urges her to return to her former glories, here referring to the Gothic sack of the city seven years earlier: Rome, unlike other empires, is reborn because she can grow from suffering (1.115-140). He prays for the pacified world to send tributes to Rome (1.141-154), and for her to grant him, her former Prefect, a safe journey over the sea.

The Hymn has much in common with earlier literature: it fits the traditional patterns of a epibaterios logos, a speech of farewell; it is likely that Rutilius knew Aelius Aristides' second-century panegyric of Rome; it is certain that he took much from Claudian's work, especially Book 3 of De consulatu Stilichonis (written seventeen years before Rutilius' journey, in AD 400); and the Hymn is framed in the language of Ovid's exile poetry. But the combination of these elements is distinct and deeply moving.

In my next post, I'll discuss some of my choices about the Latin text translated here. For the first part, see here.

We fix abundant kisses on the gates that must be left behind; unwillingly our feet pass the holy threshold. With tears we beg forgiveness, and we make an offering with praise, as far as weeping allows our words to run: [1.43-46]

“Hear, fairest queen of your world, Rome taken up among the starry skies. Hear, mother of men and mother of gods: we are not far from heaven through your temples. You we sing and will always sing, while the fates allow: nobody can be safe and forgetful of you. Wicked oblivion will sooner blot out the sun than the honour due to you retreat from our heart: for you offer gifts the equal of the sun’s rays, wherever the encircling Ocean surges. For you Phoebus himself travels his course - Phoebus who contains everything – and in your lands he sends down his horses, risen from your lands. Africa did not slow you with her flame-wielding sands, the Bear armed with her ice did not repel you. As far as lifebringing nature has stretched towards the poles, so far is the earth open to your courage. You have made from many nations one fatherland: under your rule it has benefited the lawless to be captured. And while you offer the conquest a share in your own laws, you have made a city what was previously a world. [1.66]

As begetters of our race we acknowledge Venus and Mars, the mother of the sons of Aeneas and the father of the sons of Romulus. Victorious clemency softens armed strength: both names are appropriate for your character. Hence your equal pleasure in combat and in mercy, which overcomes those it feared, which loves those it overcame. She who discovered the olive-tree is worshipped, and he who invented wine, and the lad who first pressed ploughs to the earth. Medicine has won altars through Paeon’s skill, Alcides is held a god for his nobility. You too have embraced the world in lawbringing triumphs make all things live by a shared treaty. You, goddess, you every corner of the Roman world honours, and wears a peace-bearing yoke on free necks. All the stars which maintain their everlasting orbits have seen no fairer empire. What like this did it befall Assyrian arms to knit together? The Medes utterly overwhelmed their neighbours. The great kings of the Parthians and the Macedonians’ tyrants imposed laws on each other through various reversals. And for you at your birth there were not more souls or hands, but there was more counsel and judgment. Noble in the lawful causes of your wars and in peace without haughtiness, your glory reached the highest riches. What you rule is less than what you deserve to rule. You surpass your mighty destiny with your deeds. [1.92]

It is a task to number the monuments lofty with abundant trophies, as if one wished to count out the stars, and glittering shrines confuse the wandering gaze: I would have believed that the gods dwelt in such a way. Should I mention the streams hanging from an arch through the air, where scarcely Iris would left her rainbearing waters? These you would rather say were mountains which had grown up to the stars: Greece would praise such a work as that of the giants. Captured rivers are buried within your walls; lofty bathhouses consume whole lakes. And equally, the space within your walls is full and damp with its own springs and all resounds with native fountains. Hence a fresh exhalation tempers the summer air, and a clean flow quenches harmless thirst. Indeed for you a sudden torrent of hot waters broke the path of the Tarpeian when the enemy pressed. If it were still flowing, I might perhaps think it chance: a river which was going return under the earth flowed to bring aid. Should I mention the woods enclosed within ceilings, for the home-bred bird to play with varying song? The year never ceases to be soothed by your spring, and vanquished winter keeps safe your delights. [1.114]

Raise up the laurels in your hair, Rome, and reshape the old age of your hallowed head into verdant locks. Let golden diadems gleam on your tower-bearing helm and let the golden shieldboss pour forth perpetual flames. May the destruction of injustice conceal your sad fall; may contempt for pain close and knit your wounds. From your adversities it is customary to hope for fortunate things; you undergo enriching losses in the fashion of the heavens. The stars’ fires rise anew from their setting; you see the moon ended so that it can begin. Victorious Brennus’ punishment was not hindered by the Allia. The Samnite paid with slavery for his savage treaty. After many disasters, beaten, you put Pyrrhus to flight. Hannibal himself bewailed his successes. Things that cannot be sunk rise again with great force, and leap out higher when driven in to the deepest waves; and as a downturned torch takes up new strength, you seek the heights more brightly from your lowly fortune. Stretch forth your laws that will endure to Roman centuries, and you alone should not fear the distaffs of the fates, although with sixteen decades and a thousand years gone your ninth year beyond that is passing. The times that are left you are restricted by no limits, while the lands shall stand and the sky hold up the stars. What undoes other kingdoms restores you: the law of rebirth is to be able to grow from evils. [1.140

So come, may a victim, of the sacrilegious race, fall at last: may the trembling Goths bow down their treacherous neck. May pacified lands give rich tributes; may barbarian booty fill your august lap. Eternally may the Rhine plough for you, may the Nile flood for you, and may the fertile world nourish its nurse. Yes, and may Africa convey fertile harvests on you, rich in her own soil, but more so in your rains. And meanwhile may barns of grain rise high from Latian furrows, and fat presses flow with Hesperian nectar. May Tiber himself, wreathed with triumphal reeds, fit his servant waters to the uses of Romulus’ city, and from peaceful banks may wealthy trade be brought you, downriver from the country, upriver from the sea. [1.154]

Open, I pray the main calmed by Castor the twin; let Cythera’s goddess temper soften the road over the waters, if I did not displease you, when I administered the laws of Quirinus, if I cherished and consulted the holy fathers (for the fact that no criminal charges unsheathed my steel is not the prefect’s glory, but the people’s). Whether it be granted to end my life in my ancestral lands, or whether you will someday be restored to my eyes, I shall live fortunate and more blessed than anything I could pray for, if you would deign always to remember me.” [1.164]

Friday, 18 February 2011

Rutilius' Return 1: Book 1.1-42

Rutilius introduces his journey. The proem, lines 1-36, is divided equally, as the poet himself is, between his two homes, Rome and Gaul. Nothing could be more fortunate than to be a senator of Rome (1-18) -- but Gaul calls him back, because it has suffered from long wars, and he should be on the spot to rebuild (19-36). [These wars are usually defined as the barbarian invasions of 406 and onwards, and sometimes mysterious domestic dissidents, the Bagaudae, are added -- but in fact there had also been straightforward civil wars for much of the period]. Then a self-contained passage of six lines (37-42) explains why he made the journey by sea instead of land: here the Goths are explicitly mentioned -- who had been an independent presence in Italy from 408 to 412.


You’ll marvel rather, reader, that my swift Return can so quickly do without the blessings of Romulus. What is long for those who venerate Rome for all time? Nothing is ever long that gives pleasure without end. How much and how often do I count those people blessed who have won the prize of being born on your fortunate soil! who, high-born offspring of noble Romans, heap on to their inborn glory the honour of the city! The seeds of virtues could not in other places more worthily be received from and passed to heaven. Fortunate also are those who, having won rewards close to the first, have obtained Latian homes! The venerable Senate is open to foreign merit and does not think strangers those who deserve to be hers. They enjoy the authority of the order and of their colleagues, and have a part in the Genius which they revere, just as through the heavenly poles of the world’s top, we believe there exists the council of the highest god. [18]

But my fortune is torn from these beloved shores, and the fields of Gaul summon their native—too disfigured indeed from long wars, but as less pleasant, so more to be pitied. The charge of ignoring your fellow citizens is less serious when they are untroubled: public losses demand private commitment. We owe tears in person to our ancestral roofs: toil brought on by distress often helps. It is not right any longer to ignore the long ruins, which the delay and suspension of help has multiplied. Now’s the time, on farms ravaged after cruel fires, to build even shepherd’s huts. No indeed, if the very springs could utter speech, and if our arbours could speak, they could press me on as I tarry and add sails to my longings. Now at last, with the embraces of the beloved city loosening, I am conquered and, scarcely, endure my belated journey. [36]

The sea has been chosen, since the paths of the land are soaked by rivers on the plains, and on the mountains are stiff with crags. After the Tuscan fields, after the Aurelian causeway suffered Gothic troops with fire and sword, and do not restrain the woods with lodgings or the rivers with bridges, better to entrust sails to the uncertain sea. [42]

Rutilius' Return: Introduction

Rutilius Namatianus' poem De reditu suo describes the author's journey from Rome back to his home in Gaul in the autumn of the year 417. The poem is in two books, but most of the second book is lost, and this means that we do not know where exactly Rutilius was going or why. The poem has appealed to readers since its rediscovery in the 1490s. It has always been popular in Italy because of its descriptions of the Tuscan coast. The poem is elegiac, both literally in its metre and metaphorically in its tone; both metre and tone are also often described as elegant. Literary history often defines the Classical in opposition to Christianity, and Rutilius happens to be the last Latin poet we know was a pagan. And as an aristocrat who sings the glories of eternal Rome, but who also has a fondness for describing ruins, he can seem like the poet of a vanishing world. Old histories of Latin literature often used to end with him. (I do not endorse this interpretation of Rutilius' poem or of Latin literary history!)

My task for 2011 is to write a book on Rutilius - and though there have been lots of editions, there have been no monographs on Rutilius in English, and none in any language other than Italian since 1904. And to help me think about text and interpretation, I have decided to write a prose translation. There are three other translations in English that I know of, in decent blank verse by J.F. Savage-Armstrong in the 1907 edition by Keen, in prose by J.D. Duff and A.M. Duff in the Loeb Minor Latin Poets, and, in (sort of verse) by Harold Isbell in a Penguin Classics, now out of print. The latter is not recommended. I am going to be as accurate as I can, and never mind if it doesn't sound like natural English. For comparison, the Duffs' text and translation can be found at the ever useful Lacus Curtius, along with some excellent maps.