“Ὁ δ’ Ερως, χιτωνα δησας Ὑπερ αυχενος παπυρῳ, Μεθυ μοι διηκονειτω. Τροχος αρματος γαρ οῖα Βιωτος τρεχει κυλισθεις. Ὀλιγη δε κεισομεσθα Κονις, ὀστεων λυθεντων.” Od. IV. “The ungodly,” says the _Wisdom of Solomon_, “reason with themselves, but not aright. Our life is short—our time is a very shadow that passeth away—and, after our end, there is no returning. Come on, therefore, let us enjoy the good things that are present, and let us speedily use the creatures like as in youth. Let us fill ourselves with costly wine and ointments, and let no flower of the spring pass by us; let us crown ourselves with rose-buds, before they be withered. Let none of us go without his part of our voluptuousness; let us leave tokens of our joyfulness in every place: For this is our portion, and our lot in this(477).” Among the Latin poets no specimen, perhaps, exists so perfect of this voluptuous yet pensive morality or immorality, as the _Vivamus, mea Lesbia_, of Catullus. It is a theme, too, in which he has been frequently followed, if not imitated, by succeeding poets—by Horace, in particular, who, amid all the delights of love and wine, seldom allows himself to forget the closing scene of existence. Many of them too, like Catullus, have employed the argument of the certainty and speediness of death for the promotion of love and pleasure— “Interea, dum fata sinunt, jungamus amores; Jam veniet tenebris Mors adoperta caput(478).” And, in like manner, Propertius— “Dum nos fata sinunt, oculos satiemus amore; Nox tibi longa venit nec reditura dies.”