In this, the very final Cynthia poem, she has gone off on an excursion with someone else, and pretty dissolute he sounds too. In her absence Propertius takes to drink and to other diversions. All pretty much in character for both parties.
But wait a minute – this is elegy 4.8, and only just now in elegy 4.7 Cynthia was stone dead and a ghost, telling us about her abode among the virtuous and faithful women of myth in the Elysian Fields. Now here she is again, full of life and carrying on as normal: what is going on?
I sometimes wonder whether, during the 1200 years that separate Propertius from our earliest surviving manuscript of his poems, a copyist accidentally got this poem and the preceding one in the wrong order. Both poems would work that way round: for example, the treatment of Lygdamus the house-slave in this poem could help to provide a motive for the revenge that Cynthia accuses him of taking in the one about her ghost. Scholarship tends to prefer to look for pattern and artistry in the sequence of poems, rather than random human accidents, however, so the commentators I have read assume that the order is deliberate, and who am I to say they are wrong? If the ghost poem was the very last in the Cynthia cycle, it would admittedly make an uncharacteristically dark ending.
If the commentators are right, then Propertius is certainly ending the Cynthia poems, literally, with a bang. Following directly on from the poem about Cynthia’s ghost, this one comes as a big surprise. Clearly, it was never intended to be taken seriously, and the sudden and extreme contrast with the ghost poem prompts the thought that that one isn’t to be taken seriously either. It looks as though we should have been less credulous about Cynthia in the Elysian fields and all the other unlikely and exaggerated things her ghost told us. Maybe Propertius is also making a point about the difference between fiction and biography: whether or not aspects of Cynthia were based on real people, her death and spectacular resurrection are possible only because she is Propertius’s creation, and not a “real” person, and she lives and dies according to choices that he makes in the creative realm, and not according to the vagaries of real life.
Once again, the text has suffered in transmission and is corrupt in places, so it and the translation should be relied on with caution. The lamps not burning steadily and the overturned table are unlucky omens; “Venus” and “dogs” are auspicious and inauspicious dice throws; and whereas in the translation Teia calls out, “Fire!”, in the text she calls out “Water!” (to put the fire out with).
Goodbye, Cynthia darling, and, dead or alive, the best of luck to you.
See the illustrated blog post here.
The reading covers the passage in italics in the text and translation. To listen, press play: