Epigram on the Twentieth

That reminds me that DeWitt says the Phaecaen analogy was of considerable interest to Epicurus as an example of the best life being focused on pleasure.

Joshua what a service you're providing by posting all these! I just made it through all your current threads. I was going to like and thank every one, but I thought that might be overkill. Please take this post as a virtual pan-thank-you! I especially appreciate your including the original texts!! I may go through and pick out a few favorite lines or words. For example, line 3 has εικαδα δειπνιζων (eikada deipnizōn) is "the feast of the twentieth". The fact that it's the ενιαυσιον"annual" is a little surprising but maybe they had one big one a year where everyone was invited in addition to monthly smaller events.

Amazing that we would question that AND find a reputable solution!

Just yesterday found this interesting article, which Don will likely appreciate (given that touches on the Greek words).

Here is an excerpt:

Quote

2Commentators have so far discussed the complex intertextual relationship between the epigram and similar poems, especially Catullus 13 (invitation of Fabullus)3 and the whole sub-genre of Latin invitation poems which seems to be inspired by the epigram. Others have focused on the poem’s implications for our understanding of the social interactions between client and patronus in Roman society of the first century BCE.4 Its content also invites comparison with a group of Hellenistic epigrams dealing with dinner-invitations, dinner-preparations or feasting. Less well noticed are the epic ramifications of the poem and the way they might further our interpretation of its content.5

3The poem’s tension rests on the contrast between the simple meal in a simple setting and the exquisite entertainment provided by faithful friends.

Thank you! Ευχαριστώ!

Here's one of the papers in that paper's bibliography:

The Epicurean Philosopher as Hellenistic Poet

The Epicurean Philosopher as Hellenistic Poet

www.academia.edu

I haven't read it yet, but if the current one is any indication, it may be interesting.

PS: Joshua may be particularly interested in this one.

This is the translation at Stanford Encyclopedia of Philosophy:

Quote

Tomorrow, dearest Piso, your cultured companion drags you
To his humble shack at three o’clock
To feed you your annual dinner on the Twentieth. If you’ll miss
Sow’s udders and Bromius’ Chian wine,
Still you’ll see your faithful companions and hear
Things far more sweet than the Phaeacians’ land.
And if you ever turn your gaze on us too, Piso,
We’ll have a richer Twentieth, instead of a humble one.

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But did they take poetic license with the phrase "your cultured companion"? (I prefer Paton's translation, as in post one above).

When he says "hear things far more sweet than the Phaeacians' land... possibly he was refering to Lucretius De Rerum Natura ...(especially the opening which speaks of Venus and Nature)...just a thought.

I am thinking now about the possibility that there was a custom for Epicureans to speak about pleasure and pleasurable things at their symposium/feasts...just another idea to ponder.

Link to the ancient Greek text:

Greek Anthology, Volume IV, book 11, chapter 44

Quote from Kalosyni

When he says "hear things far more sweet than the Phaeacians' land... possibly he was refering to Lucretius De Rerum Natura ...(especially the opening which speaks of Venus and Nature)...just a thought.

The Phaeacians refers to Odysseus's stay in their land, and, if I remember, was used by Epicurus or another early Epicurean as support for the school's position on pleasure from Homer (THE authority in ancient Greece) since other schools used Homer as well.

A quick note on Βρομίου χιογενῆ (Bromiou chiogenē): the Bromiou refers to another name for Bacchus and hence "wine" so something like "the drink of Bacchus"; chiogene literally means "made in Chios" (prized for its wine) or "the drink of Bacchus" having its "genesis" (-genē) in Chios (chio-)