Posted: 09 Oct 2015 04:07 PM PDT
This is the second choral ode from Seneca's Troades "The Trojan Women" whose underlying theme, that of death as a haven and release from suffering, grows out of the titular women's experience of life as unspeakable brutality, having been taken captive by the Greek coalition that has just sacked Troy. The idea of death as a release does not necessarily imply the non-existence of an afterlife, however. The first choral ode, for example, depicts the dead Priam happily wandering in Elysium. Both belief and non-belief in an afterlife were current in Seneca's milieu (the latter position is also evinced in the Greek epitaphs which I translate here from two centuries or so after Seneca's death) and both find expression and examination in his prose works, as in De Consolatione ad Polybium. It would, however, be incorrect to suggest that he believed that places like Elysium or beings like Cerberus might be real in any literal sense. Seneca himself believed in one omnipresent God known by many names, including that of Nature. He is decidedly non-committal about whether there is anything beyond death in the works that have come down to us, and does not present a single coherent view on the matter anymore than his Stoic predecessors. Not even in a single work, where he can claim in one chapter that death is equivalent to non-existence, and in another give an elaborate depiction of a deceased man's soul rising to meet his ancestors. "Skeptical but hopeful" might be the only apposite generalization. What really matters for Seneca, though, is not what if anything happens after death but that, either way, it means an end to suffering.
Death Has No Terror (From "Trojan Women" 371-408) By Lucius Annaeus Seneca (4 BC - 65 AD) Translated by A.Z. Foreman
Is it the truth that souls live on      beyond the buried flesh? Or just a myth to drug weak hearts     with hope for something else?   When fingers of the one we love     ease our eyes shut forever, when our last day blots out the light     of days that lay ahead, and when the urn has sealed away     the ash that was our self, can we not give our being up      in the grave's gift of death? Are we, poor things, condemned to live     through more existence yet?    Or is death something absolute,     no fraction of us left when our soul, like a burst of air     commingling overhead with vaporous and fleeting clouds,      flees with our last gasped breath and the cremation torches' tongues     have licked our naked flesh?
All that the Sun sees on its rise     or in its setting glow, all that the Sea's blue billows wash     with global ebb and flow, is pulled by Pegasus-swift Time     doomward. All things must go.
As the cyclonic cosmos whirl     the Zodiac we see,    and Sun, the Lord of Stars, spins out     the roll of centuries,   and Moon in witching orbit's arc      speeds to Her destiny,   as all things extant go the way     they must go, so do we. He who has reached the stagnant waves     of Styx, the Netherstream    where gods are sworn to ceaseless truth,     has simply ceased to be.   As smoke from sputtering fire, we soil      the atmosphere, then fade. As the rain-pregnant clouds you see     first darken the blue day are scattered by the sudden Northwind's      chill blasts, then dissipate, the souls that rule our flesh will flow     apart without a trace. For there is nothing after death     and death is not a state only the finish line of this     swift existential race.   Lay down your greed for a reward,     your fears of punishment. When greedy Time and gnashing Chaos     devour us whole, we end. For death can be no partial thing.     When it destroys the flesh it nullifies the soul. There is     no afterlife, no Hell, no hellhound guardian at the gates      to block escape attempts, no savage tyrant Lord who rules     the kingdom of the dead. These are no more than hollow folktales     unworthy of attention, fragments of fantasy and myth      turned nightmare and deception.    You ask "where will we go when we    are dead forevermore?"     You'll be with the unborn.
The Original:
VÄ“rum est an timidÅs fÄbula dÄ“cipit umbrÄs corporibus vÄ«vere conditÄ«s, cum coniÅ«nx oculÄ«s imposuit manum suprÄ“musque diÄ“s sÅlibus obstitit et trÄ«stis cinerÄ“s urna coercuit, NÅn prÅdest animam trÄdere fÅ«nerÄ«, sed restat miserÄ«s vÄ«vere longius? An tÅtÄ« morimur nÅ«llaque pars manet nostrÄ«, cum profugÅ spÄ«ritus hÄlitÅ« Immixtus nebulÄ«s cessit in ÄerÄ et nÅ«dum tetigit subdita fax latus?
Quidquid sÅl oriÄ“ns, quidquid et occidÄ“ns nÅvit, caeruleÄ«s ÅŒceanus fretÄ«s quidquid bis veniÄ“ns et fugiÄ“ns lavat, aetÄs PÄ“gaseÅ corripiet gradÅ«. QuÅ bis sÄ“na volant sÄ«dera turbine, quÅ cursÅ« properat volvere saecula astrÅrum dominus, quÅ properat modo oblÄ«quÄ«s HecatÄ“ currere flexibus: hÅc omnÄ“s petimus fÄta, nec amplius, iÅ«rÄtÅs superÄ«s quÄ« tetigit lacÅ«s, usquam est. Ut calidÄ«s fÅ«mus ab ignibus vÄnÄ“scit, spatium per breve sordidus; ut nÅ«bÄ“s, gravidÄs quÄs modo vÄ«dimus, arctÅÄ« Boreae dissicit impetus: sÄ«c hic, quÅ regimur, spÄ«ritus effluet.
Post mortem nihil est ipsaque mors nihil, vÄ“lÅcis spatiÄ« mÄ“ta novissima. Spem pÅnant avidÄ«, sollicitÄ« metum: Tempus nÅs avidum dÄ“vorat et Chaos. Mors indÄ«vidua est, noxia corporÄ« nec parcÄ“ns animae. Taenara et asperÅ rÄ“gnum sub dominÅ lÄ«men et obsidÄ“ns custÅs nÅn facilÄ« Cerberus ÅstiÅ rÅ«mÅrÄ“s vacuÄ« verbaque inÄnia et pÄr sollicitÅ fÄbula somniÅ. Quaeris quÅ iaceÄs post obitum locÅ? QuÅ nÅn nÄta iacent.
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