Never Forgotten: In Praise of Sappho, Greek Anthology 7.17

Name:  Tullius Laurea Date:     1st century BCE Region:    Italy Citation:    Greek Anthology 7.17

Stranger, as you pass by this Aeolian grave,

Do not tell others that I, the Lesbian poet, have died.

For this grave is the work of mortals, prepared by human hands

And will swiftly fade to oblivion.

But if you believe that I was cherished by the Muses,

That I have blessed each one with a book of poems*

Then know this: I have escaped the shadow of death

Nor will any day dawn that does have the name of Sappho upon her lips.

 * Sappho wrote nine books of poems

Tullius Laurea, Greek Anthology 7.17, Translated into Latin by Hugo Grottius

 Αἰολικὸν παρὰ τύμβον ἰών, ξένε, μή με θανοῦσαν

τὰν Μυτιληναίαν ἔννεπ᾽ ἀοιδοπόλον

τόνδε γὰρ ἀνθρώπων ἔκαμον χέρες: ἔργα δὲ φωτῶν

ἐς ταχινὴν ἔρρει τοιάδε ληθεδόνα.

ἢν δέ με Μουσάων ἐτάσῃς χάριν, ὧν ἀφ᾽ ἑκάστης

δαίμονος ἄνθος ἐμῇ θῆκα παρ᾽ ἐννεάδι,

γνώσεαι ὡς Ἀίδεω σκότον ἔκφυγον οὐδέ τις ἔσται

τῆς λυρικῆς Σαπφοῦς νώνυμος ἠέλιος.

Aeolium praetergrediens sepulcrum, hospes, ne mortuam me

dic, Mitylenaeam cantricem:

hoc enim hominum pararunt manus, et opera virorum

in celerem ruunt talia oblivionem.

si vero in-me Musarum spectas gratiam, quarum a quaque

dea florem meis apposui novem-libris,

scies me Orci tenebras effugisse, neque erit ullus

lyricae Sapphus sine nomine sol (dies).

--

Little is known about the poet Tullius Laurea except that he was one of Cicero’s freedmen. Several of his poems are preserved in the Greek Anthology.

Born this Way: Ptolemy, Tetrabiblos / Almagest 3.14

NOTE: Although this passage uses binary thinking, conflates gender and sexuality, and often uses offensive stereotypes, it is nevertheless an important text in the study of gender and sexuality, as it shows that ancient scientists not only acknowledged that same-sex desire was a natural phenomenon, but also explored possible reasons behind it.  In this passage, the scientist Ptolemy sees a link between astrological horoscopes and sexual identity. 

 

Name: Ptolemy Date: 100 – 170 CE Region: Alexandria [modern Egypt] Citation:  Tetrabiblion [Almagest] 3.14

 

Regarding [gender inversions]: Just like stated in the previous chapter, the most extreme cases are particularly evident in sexual roles, both masculine and feminine, which are not heteronormative. This information can be broken down and analyzed just like we did in the previous chapter, but now we’re looking at the sun and the moon, not Mercury, and their course in relationship with Mars and Venus.

When you notice that all of the heavenly bodies are falling under masculine signs of the Zodiac, then men will be extra-manly, but women will be excessively manly and athletic in their souls. But if Mars and Venus are also present (or both) are in the masculine house, then men become excessively lustful, insatiable, adulterous, and do inappropriate activity, while women will seek romantic activity beyond what is healthy. They will have a roaming eye, and become lesbians, for they love women, just like men do.  If only Venus is in a masculine house, they act this way discreetly, but if Mars is also in the masculine house, they act flagrantly and openly have women they call their lawful wives.

On the other hand, when these heavenly bodies are in the feminine house, then women act extra-womanly, but men will be lusty beyond what is healthy, and their souls become soft and womanly. If Venus is also in the feminine house, then women become adulterous and lusty beyond what is healthy, and they may seek any type of relationship, date anyone whatsoever, never remaining single. Even if it is shameful or against the law, they will engage in that romantic activity. Men however, will be gay and unmanly, acting womanly, seeking relationships that are not heteronormative, seeking to be a man’s boyfriend, but secretly and discreetly. However, if Mars is also in the feminine house, they act flagrantly and openly have sexual activity with men in any manner. 

ἡ δὲ περὶ τὸ παθητικόν, κατ̓ αὐτὸ πάλιν τὸ ἐξαίρετον θεωρουμένη, καταφαίνεται μάλιστα περὶ τὰς κατ̓ αὐτὸ τὸ γένος τοῦ ἄρρενος καὶ θήλεως ὑπερβολὰς καὶ ἐλλείψεις τοῦ κατὰ φύσιν, διαλαμβάνεται δὲ ἐπισκεπτικῶς κατὰ τὸν ὅμοιον τῷ προκειμένῳ τρόπον, τοῦ ἡλίου μέντοι μετὰ τῆς σελήνης ἀντὶ τοῦ Ἑρμοῦ παραλαμβανομένου καὶ τῆς τοῦ Ἄρεως σὺν τῷ τῆς Ἀφροδίτης πρὸς αὐτοὺς συνοικειώσεως: τούτων γὰρ οὕτως ὑπ̓ ὄψιν πιπτόντων, ἐὰν μὲν μόνα τὰ φῶτα ἐν ἀρρενικοῖς ᾖ ζῳδίοις, οἱ μὲν ἄνδρες ὑπερβάλλουσι τοῦ κατὰ φύσιν, αἱ δὲ γυναῖκες τοῦ παρὰ φύσιν πρὸς τὸ ἔπανδρον ἁπλῶς τῆς ψυχῆς καὶ δραστικώτερον: ἐὰν δὲ καὶ ὁ τοῦ Ἄρεως ἢ καὶ ὁ τῆς Ἀφροδίτης ἤτοι ὁπότερος ἢ καὶ ἀμφότεροι ὦσιν ἠρρενωμένοι, οἱ μὲν ἄνδρες πρὸς τὰς κατὰ φύσιν συνουσίας γίνονται καταφερεῖς καὶ μοιχικοὶ καὶ ἀκόρεστοι καὶ ἐν παντὶ καιρῷ πρόχειροι πρός τε τὰ αἰσχρὰ καὶ τὰ παράνομα τῶν ἀφροδισίων: αἱ δὲ γυναῖκες πρὸς τὰς παρὰ φύσιν ὁμιλίας λάγναι καὶ ῥιψόφθαλμοι καὶ αἱ καλούμεναι τριβάδες: διατιθέασι δὲ θηλείας, ἀνδρῶν

Plurime igitur species infirmitatum in agente parte animae contingentium sunt hae quas praediximus, quae secundum naturam suam generaliter per huiusmodi qualitates adveniant. Differentiae vero quae proprie in parte recipiente dispositionem accidunt, in augmento ac diminutione rerum naturalium masculinis & feminininis apparebunt, ad quarum prognosticationem illa via quae praedictae viae assimilantur, perveniemus. Post quam Luna Solem quemadmodum ibi cum Luna Mercurium posuerimus, et Veneris ac Martis ad ipsos similitudinem observaverimus. Post horum igitur explanationem ostendemus, quod si sola luminaria in signis masculinis fuerint, ea quae sibi naturalia sunt viri nimis exercebunt. Mulieres autem quae sibi contra naturam sunt nimium operabuntur, et quae sibi naturalia sunt in vires & masculinitatem animae convertenetur. Item si Mars & Venus vel eorum alter masculinus fuerit, in naturalibus rebus

ἔργα ἐπιτελοῦσαι. κἂν μὲν μόνος ὁ τῆς Ἀφροδίτης ἠρρενωμένος ᾖ, λάθρα καὶ οὐκ ἀναφανδόν: ἐὰν δὲ καὶ ὁ τοῦ Ἄρεως, ἄντικρυς ὥστε ἐνίοτε καὶ νομίμας ὥσπερ γυναῖκας τὰς διατιθεμένας ἀναδεικνύειν. Τὸ δ̓ ἐναντίον, τῶν φωτῶν κατὰ τὸν ἐκκείμενον σχηματισμὸν ἐν θηλυκοῖς ζῳδίοις ὑπαρχόντων μόνων, αἱ μὲν γυναῖκες ὑπερβάλλουσι τοῦ κατὰ φύσιν, οἱ δὲ ἄνδρες τοῦ παρὰ φύσιν, πρὸς τὸ εὔθρυπτον καὶ τεθηλυσμένον τῆς ψυχῆς: ἐὰν δὲ καὶ ὁ τῆς Ἀφροδίτης ᾖ τεθηλυσμένος, αἱ μὲν γυναῖκες καταφερεῖς τε καὶ μοιχάδες καὶ λάγναι γίνονται πρὸς τὸ διατίθεσθαι κατὰ φύσιν ἐν παντί τε καιρῷ καὶ ὐπὸ παντὸς οὑτινοσοῦν, ὡς μηδενὸς ἁπλῶς, ἐάν τε αἰσχρὸν ᾖ, ἐάν τε παράνομον, ἀπέχεσθαι τῶν ἀφροδισίων: οἱ δὲ ἄνδρες μαλακοί τε καὶ σαθροὶ πρὸς τὰς παρὰ φύσιν συνουσίας καὶ γυναικῶν ἔργα, διατιθέμενοι παθητικῶς, ἀποκρύφως μέντοι καὶ λεληθότως: ἐὰν δὲ καὶ ὁ τοῦ Ἄρεως ᾖ τεθηλυσμένος, ἄντικρυς καὶ μετὰ παρρησίας ἀναισχυντοῦσι, τὰ προκείμενα καθ̓ ἑκάτερον εἶδος ἀποτελοῦντες.

Veneris valde conversabuntur homines & nimis circa vitium illud solicitabuntur. Ex rebus etiam [amores] turpia quae contra legem fuerint, festinanter facere desiderabunt. Mulieres autem innaturales actus cupidinis plus aequo perpetrabunt, et erunt thahaherat, eo quod ad invicem in agendo commiscebuntur. Si Venus autem sola masculina fuerit id quod inde perpetrabunt erit occultum et ignorabitur. Sed si Mars masculinus extiterit, ita erit illud manifestum quod quandoque mulieres cum eis conversabuntur quasi sibi proprias uxores fore demonstrabunt. Quod si eundem stellae in praedicti contrarium fuerint, id est, ut sola luminaria cum praedictis qualitatibus in signis femininis extiterint, mulieres ea quae sibi naturalia sunt operabuntur. Viri autem ea quae sibi sunt contra naturam committent, et cum mollitie ac feminitate anima naturalia transgredientur. Item si sola Venus feminina fuerit, illegitimos actus Veneris mulieres nimis adimplebunt, frequentius tamen ad naturalia declinabunt et cum quolibet, adeo quod nulli [amorem] denegabunt seu de

formis seu contra legem fuerit, viri autem erunt effeminati, ac molles, et ad innaturales actus Veneris proclvio res, neminem etiam ab illicito [amore] prohiberebunt, praeter quod occulte illud perpetrabunt. Translated into Latin by George of Trebizond

 Ptolemy's Hypothesis in chart form: 

	MASCULINE HOUSE	FEMININE HOUSE
SUN & MOON	MEN: excessively manly WOMEN: excessively manly & athletic	MEN: excessively womanly & soft WOMEN: excessively womanly
+ MARS	MEN: uncontrollable and openly lusty WOMEN: open lesbian relationships / have wives	MEN: openly gay relationships WOMEN: uncontrollable and openly lusty
+ VENUS	MEN: lusty & adulterous but discreet WOMEN: lusty lesbians but discreet	MEN: lusty & gay but discreet WOMEN: lusty & adulterous but discreet
SUN, MOON, + MARS + VENUS	MEN: excessively lusty, adulterous WOMEN: lusty, roaming eye, lesbians [seek women lovers like men do]	MEN: excessively lusty, gay WOMEN: uncontrollable and openly lusty

Ptolemy [Claudius Ptolemy; 2^nd century CE, modern Egypt] was one of the most important scientific minds of the ancient world. He was a Greek scholar who lived in Alexandria, and his works provide us with crucial insight into Greco-Roman scientific thought of that time period. His work on astronomy, Tetrabiblios / Almagest, was one of the most important scientific works of the Middle Ages. For hundreds of years, the original Greek version was lost, and it was preserved only in Arabic translation.  

W/W: A Bittersweet Farewell, Sappho fr. 94

A Bittersweet Farewell

Name: Sappho Date:   d. 570 BCE Region:   Lesbos [modern Greece] Citation:    Fragment 94

“I wish I were dead,” she wept as she left me.

She said this to me and more.

Lamenting the terrible things that we’ve suffered, 

She said, “O Sapph’! I am not leaving you willingly!”

But I replied,

“Go on now, and keep in mind

How much I have cherished you.

Or if you can’t, I want you to remember

All of the good things that we had, too.

You were wearing crowns of violets and roses and crocuses by my side,

You were wearing perfume fit for a queen,

Upon a soft bed

You were satisfying

The yearnings of your heart.”

 

τεθνάκην δ’ ἀδόλως θέλω· ἄ με ψισδομένα κατελίμπανεν πόλλα καὶ τόδ’ ἔειπέ̣ μοι· ̔ ὤιμ’ ὠς δεῖνα πεπόνθαμεν, Ψάπφ’, ἦ μάν σ’ ἀέκοισ΄ ἀπυλιμπάνω.’ τὰν δ’ ἔγω τάδ’ ἀμειβόμαν· ̔ χαίροισ’ ἔρχεο κἄμεθεν μέμναισ’, οἶσθα γὰρ ὤς σε πεδήπομεν· αἰ δὲ μή, ἀλλά σ’ ἔγω θέλω ὄμναισαι... [1] . . . καὶ κάλ’ ἐπάσχομεν· πο̣λλοις γὰρ στεφάνοις ἴων καὶ βρόδων κροκ̣ίων τ’ ὔμοι . . .πὰρ ἔμοι περεθήκαο, καὶ πό̣λλαις ὐπαθύμιδας πλέκταις ἀμφ’ ἀπάλαι δέραι ἀνθέων ἔ̣βαλες πεποημμέναις, καὶ πο̣λ̣λ̣ῳ. . . μύρῳ βρενθείῳ...... ἐξαλείψαο κα̣ὶ βασι̣ληίῳ, καὶ στρώμναν ἐπὶ μολθάκαν ἀπάλαν... ἐξίης πόθο̣ν.. νίδων…

“O utinam mortuam essem!” Hoc multis cum lacrimis dicto, illa me relinquit, multa de terribilis quae passae sumus querens, “O Psappham!”  Illa mi dicit, se non sua sponte me relinquere. Sed ego contra: “Valeas, et quantum te coluerim in animo habeto. Aut, si hoc nequeas, Velim, si te omnia bona  quae inter nos fieri soleant, memineris. Coronas violarum  rosarumque  crocorumque multas  mecum gerebas Et serta floribus multa in collo tenero  te ornabant, et tibi tempora multo regibus decente nardo destillabant, et in lecto molle  tibi desiderium tuum allevabas. Translated into Latin by Kris Masters

Sappho [d. 570 BCE, modern Greece] was universally applauded by the ancient world as the “Tenth Muse.” Because she was one of the earliest Greek lyric poets, there is very little definitive information on Sappho’s life.  It is generally agreed that Sappho was a wealthy noblewoman from the island of Lesbos who had three brothers and a daughter named Kleis. She used her prominent social position to support a cohort of other women artists, and composed many poems about them, expressing her love for them, praising their beauty, and celebrating their marriages. Whereas earlier Greek poetry was epic poetry with serious themes of gods, warfare, and the state, Sappho’s lyric poetry was emotional, intimate and personal. Her poetry centered around womanhood and womanly love, providing rare insight into the time period. The modern terms “sapphic” and “lesbian” reveal the longevity of her impact upon modern culture. Unfortunately, although her poetry was universally revered by the Greeks and Romans alike, Sappho’s works only exist as fragments, adding mysterious allure to her larger-than-life status but unfortunately hindering our understanding of her life and thoughts.

---

 [1] This poem was found in a fragmentary state, with numerous words unintelligible or missing.

The Tomb of Hyacinthos: Pausanias, Desc. Graec. 3.19

Name:  Pausanias Date:        110 – 180 CE Region:    Lydia [modern Turkey] Citation:      Description of Greece 3.19

The base of the shrine has the shape of an altar. Hyacinthus’ remains are supposedly inside it, and before they offer sacrifices to Apollo, they provide funerary offerings to Hyacinthus through a bronze trap door on the left side of the altar. The altar has carved images of Biris, Poseidon and his wife Amphitrite; Zeus and Hermes are also there, talking amongst themselves. Dionysus is next to them, along with his mother Semele, and Ino is with them, too. The shrine also has Demeter, Persephone, and Hades, along with the Fates and the Hours; Aphrodite, Athena, and Artemis are with them. They carry Hyacinthus and his sister Polyboea (who died a maiden) with them into heaven. Hyacinthus is depicted wearing a beard, but Nicias of Nicomedes portrayed him at the peak of his youthful beauty, nodding to Apollo’s love for him. On this same altar, they depict Athena and the other gods also bringing Hercules up into heaven. The daughters of Thestius [Leda] are also there, along with the Muses and the Hours. But regarding Zephyrus, the story of how Apollo accidentally killed Hyacinthus, and his transformation into a flower, is a story for another time.

 

τοῦ δὲ ἀγάλματος τὸ βάθρον παρέχεται μὲν βωμοῦ σχῆμα, τεθάφθαι δὲ τὸν Ὑάκινθον λέγουσιν ἐν αὐτῷ, καὶ Ὑακινθίοις πρὸ τῆς τοῦ Ἀπόλλωνος θυσίας ἐς τοῦτον Ὑακίνθῳ τὸν βωμὸν διὰ θύρας χαλκῆς ἐναγίζουσιν: ἐν ἀριστερᾷ δέ ἐστιν ἡ θύρα τοῦ βωμοῦ. ἐπείργασται δὲ τῷ βωμῷ τοῦτο μὲν ἄγαλμα Βίριδος, τοῦτο δὲ Ἀμφιτρίτης καὶ Ποσειδῶνος: Διὸς δὲ καὶ Ἑρμοῦ διαλεγομένων ἀλλήλοις πλησίον Διόνυσος ἑστήκασι καὶ Σεμέλη, παρὰ δὲ αὐτὴν Ἰνώ. πεποίηται δὲ ἐπὶ τοῦ βωμοῦ καὶ ἡ Δημήτηρ καὶ Κόρη καὶ Πλούτων, ἐπὶ δὲ αὐτοῖς Μοῖραί τε καὶ Ὧραι, σὺν δέ σφισιν Ἀφροδίτη καὶ Ἀθηνᾶ τε καὶ Ἄρτεμις: κομίζουσι δ᾽ ἐς οὐρανὸν Ὑάκινθον καὶ Πολύβοιαν, Ὑακίνθου καθὰ λέγουσιν ἀδελφὴν ἀποθανοῦσαν ἔτι παρθένον. τοῦτο μὲν οὖν τοῦ Ὑακίνθου τὸ ἄγαλμα ἔχον ἐστὶν ἤδη γένεια, Νικίας δὲ ὁ Νικομήδους περισσῶς δή τι ἔγραψεν αὐτὸν ὡραῖον, τὸν ἐπὶ Ὑακίνθῳ λεγόμενον Ἀπόλλωνος ἔρωτα ὑποσημαίνων.  πεποίηται δὲ ἐπὶ τοῦ βωμοῦ καὶ Ἡρακλῆς ὑπὸ Ἀθηνᾶς καὶ θεῶν τῶν ἄλλων καὶ οὗτος ἀγόμενος ἐς οὐρανόν. εἰσὶ δὲ καὶ αἱ Θεστίου θυγατέρες ἐπὶ τῷ βωμῷ, καὶ Μοῦσαί τε καὶ Ὧραι. περὶ δὲ ἀνέμου Ζεφύρου, καὶ ὡς ὑπὸ τοῦ Ἀπόλλωνος Ὑάκινθος ἀπέθανεν ἄκοντος, καὶ τὰ ἐς τὸ ἄνθος εἰρημένα τάχα μὲν ἂν ἔχοι καὶ ἄλλως, δοκείτω δὲ ᾗ λέγεται. 

Simulacri basis arae formam habet. in ea Hyacinthum sepultum tradunt. & in Hyacinthiorum celebritate, prius quam sacrum Apollini faciant, in aram istam per aeneum ostiolum, quod in arae laeva parte est, inferias Hyacintho mittunt. In ara illa insculpta sunt, hic Biridis, illic Amphitrites & Neptuni signa: tum vero Iupiter & Mercurius inter se colloquentes. Prope adsistunt Liber pater, & Semele: hui proxima Ino. Sunt in eadem sivi basi, sive ara, Ceres, Proserpina, Pluto: una cum his Parcae & Horae; & illis adiunctae Venus, Minerva, Diana: in caelum autem hae tollunt Hyacinthum & sororem eius Polyboean, quam e vita virginem decessisse narrant. Atque illud quidem Hyacinthi signum cum barbula est. Nicomedensis Nicias eximia illum forma fuisse scriptum reliquit, quum de APollinis in illum amore quiddam innueret. In ea ipsa ara Herculem quoque Minerva & ceteri Di in caelum deducunt. Ibidem & Thestii filiae sunt, Musae & Horae. De Zephyro vero, & quemadmodum ab Apolline fit Hyacinthus imprudenter peremptus, de flore item, longe se fortasse aliter quam uti exponitur res habet: perinde vero fuisse censeatur, ac vulgatum est.

  Translated into Latin by Romulus Amasaeus (1696)

 

Pausanias [110 -180 CE, modern Turkey] was a Greek writer from Lydia who lived during the era of the “Five Good Emperors.” His work, the Description of Greece, is an important source for geographical, historical, archaeological, and cultural information about ancient Greece.

Arethusa, an ace nymph; Pausanias, Desc. Graec. 5.7.2

Name:  Pausanias Date:        110 – 180 CE Region:    Lydia [modern Turkey] Citation:      Description of Greece 5.7.2

It is said that Alphaeus was a hunter who loved Arethusa (who also was a hunter). Since Arethusa rejected the idea of marriage, she fled to the island next to Syracuse called Ortygia, and transformed into a spring. Alphaeus did the same thing: he transformed himself into a river out of love for her.

λέγεται δὲ καὶ ἄλλα τοιάδε ἐς τὸν Ἀλφειόν, ὡς ἀνὴρ εἴη θηρευτής, ἐρασθῆναι δὲ αὐτὸν Ἀρεθούσης, κυνηγετεῖν δὲ καὶ ταύτην. καὶ Ἀρέθουσαν μὲν οὐκ ἀρεσκομένην γήμασθαι περαιωθῆναί φασιν ἐς νῆσον τὴν κατὰ Συρακούσας, καλουμένην δὲ Ὀρτυγίαν, καὶ ἐνταῦθα ἐξ ἀνθρώπου γενέσθαι πηγήν: συμβῆναι δὲ ὑπὸ τοῦ ἔρωτος καὶ Ἀλφειῷ τὴν ἀλλαγὴν ἐς τὸν ποταμόν.

 de quo vulgata est fabula, virum illum [Alphaeum] fuisse venatorem, Arethusam amasse, & ipsam venandi studiosam. Quae quum illius nuptias recusasset, in insulam, cui Ortygiae nomen fuit, prope Syracusas, dicitur transmisse, atque ibi in fontem conversam: ipsi etiam Alpheo accidisse, ut prae amore in amnem mutaretur.

Translated into Latin by Romulus Amasaeus (1696)

Pausanias [110 -180 CE, modern Turkey] was a Greek writer from Lydia who lived during the era of the “Five Good Emperors.” His work, the Description of Greece, is an important source for geographical, historical, archaeological, and cultural information about ancient Greece.

Trans Ally and Momma Bear, Callimachus, Greek Anthology 7.728

Trans Ally and Momma Bear

Name: Callimachus Date:    305 – 240 BCE Region:   Cyrene [modern Libya] Citation:    Greek Anthology 7.728

The following is an epitaph of a priestess who served many goddesses throughout her life, including Cybele. As a priestess of Cybele, she was a protector and mentor of the goddess’ galli worshippers.

I was once the sacred priestess of Demeter, then the Cabeiri,

O traveler, and then I served Cybele.

I was a momma bear for many young ladies. 

Then I became an old woman, and now I’m ashes; 

And the locks of golden hair that used to adorn my shoulders.

I had two sons, and I closed my eyes a final time in their arms. 

Go on your merry way.  

Ἱερέη Δήμητρος ἐγώ ποτε, καὶ πάλιν Καβείρων, ὦνερ, καὶ μετέπειτα Δινδυμήνης, ἡ γρηῢς γενόμην, ἡ νῦν κόνις, ἡνο ... πολλῶν προστασίη νέων γυναικῶν. καί μοι τέκν᾽ ἐγένοντο δύ᾽ ἄρσενα, κἠπέμυς᾽ ἐκείνων εὐγήρως ἐνὶ χερσίν. ἕρπε χαίρων.

Virgo sacerdos Cereris ego olim, et rursus Cabirorum, o homo, et deinde Dindymenae, anus fui, quae nunc sum cinis [a diis nacta] multarum patrocinium iuvenum mulierum. Et mihi pueri fuerunt duo mares, et oculos clausi illorum grandaeva in manibus. Repta gaudens. Translated into Latin by  Hugo Grotius

Callimachus [310 – 240 BCE, modern Libya] is often regarded as one of the best Alexandrian [Greek] poets. Born in raised in Cyrene, Libya, he spent a majority of his career at the famous Library of Alexandria, where he used the resources there to create refined, artful poetry. Although much of his poetry is lost, the extant fragments of his works are a testament to both his talent as an artist and his erudition as a scholar.

RIP: Too Young to be a Bride: Greek Anthology 7.604

Name:  Paul the Silentiary Date:     6th century CE Region: Constantinople [Istanbul, modern Turkey] Citation: Greek Anthology 7.604

There is a special spot of sadness in Greek and Roman literature for girls who died unmarried, as every woman was expected to marry and provide their husbands with legitimate offspring (with very few exceptions). Notice that more attention is placed on this young girl's wedding in this poem than her own death.

O young lady, your funeral is being prepared,

Not your wedding.

Instead of a bridal bouquet, you get a funeral wreath.

You will miss the hardships of life and the pain of childbirth;

Your survivors have a bitter veil of grief.

Macedonia, the Fates have buried you at twelve years old,

At the peak of beauty, but with old school customs.

 

λέκτρα σοι ἀντὶ γάμων ἐπιτύμβια, παρθένε κούρη,

ἐστόρεσαν παλάμαις πενθαλέαις γενέται.

καὶ σὺ μὲν ἀμπλακίας βιότου καὶ μόχθον Ἐλευθοῦς

ἔκφυγες: οἱ δὲ γόων πικρὸν ἔχουσι νέφος.

δωδεκέτιν γὰρ μοῖρα, Μακηδονίη, σε καλύπτει,

κάλλεσιν ὁπλοτέρην, ἤθεσι γηραλέην.

 

Lectum tibi pro nuptiis sepulcralem, o virgo puella,

straverunt palmis luctuosis parentes.

Et tu quidem errores vitae et laborem Ilithyiae

effugisti: illi autem luctuum amaram habent nubem.

Duodecennem enim fatum, o Macedonia, te sepelit,

veneribus iuvenem, moribus grandaevam.

Translated into Latin by Hugo Grottius

 

Paul the Silentiary [Paulus Silentiarius; 6th century CE, modern Turkey] was a bureaucrat in the court of the Roman Emperor Justinian I [527 – 565 CE] in Constantinople [modern Istanbul, Turkey]. Dozens of his poems are preserved in the Greek Anthology.