immunes publica cera facit . . . / Proxima dant nobis oppida munus idem . . .”
(Wheeler 1939) (. . . the Tomitae . . . are eager to have me remain (no to depart
from them). And trust not me for this: there are extant upon the wax decrees
praising me and granting me immunity . . . And the neighboring towns grant me
the same favor).
The Tomitae from poet Ovid’s times – whom he wrote and recited verses in their
language – really wanted him to stay with them, and he remained “hic” (here), at
Tomis, where he also would die. And, after the poet’s death, the Tomitae continued
to recite his verses, written both in their language, i.e. “Getic” and Latin. Unfortunately, nowadays, we can no longer read or recite his verses in the language of our
ancestors, that is in getic one; instead, we can read those written in his native
language, Latin. After the conquest of Dacia, in 107, Latin had a defining impact on
the Proto-Romanians’ (the Daco-Romans) language, which we speak today
(i.e. Romanian), and in which – for centuries – his verses have been uttered (also
called the “language of ancient Holy Scriptures” by Alexei Mateevici, when
referring to the old Romanian language).
Aware of the poetic value of his work, poet Ovid wanted to assure his readers
that his verses will last for centuries. Indeed, “. . . nullaque res maius tempore robur
habet / Scripta ferunt annos: . . .” (Wheeler 1939) (. . . nothing has a strength greater
than that of time. But writing endures the years).
As regards the awareness of his poetic value, it is noteworthy that Ovid actually
lived his work and expressed it without reservation. “Iamque opus exegi: quod nec
Iovis ira, nec ignes, / Nec poterit ferrum, nec edax abolere vetustas. . . . Nomenque
erit indelebile nostrum” (Ovidius 1822) (And now I have finished a work, which
neither the anger of Jove, nor fire nor steel, nor the consuming teeth of time, shall be
able to destroy . . . Nor shall my name ever cease to be in honor).
The poet’s testimony turned out to have full coverage in reality, because – in his
adoptive country, i.e. the former Scythia Minor and today’s Romania – his poems,
written in the Getic language, had been also perceived as an official recognition on
behalf of the one of the greatest roman poets, who, À in terms of the same full
confidence in the durability of his poetic work -declared categorically that his
reputation will endure over the centuries: “. . . Me tamen extincto fama superstes
erit” (Wheeler 1939) (. . . Yet when I am dead my fame shall survive).
If I were to paraphrase the Romanian poet Tudor Arghezi ({ 1967), only the one
who left his/her name inscribed on a book remains imperishable. As regards Ovid,
nowadays, we can attest that his name remained enrolled not only in the durability
pantheon of Romanian poetry and culture, but also in that of the entire mankind.
The same poet of the world – but equally of the Romanian people – was indeed
right when he stated that “singula ne referam, nil non mortale tenemus, / Pectoris
exceptis ingeniique bonis” (Wheeler 1939) (in brief we possess nothing that is not
mortal except the blessing of heart and mind).
4 About “Publius Ovidius Naso” ({ 17 p. Chr. n.) and His. . .
75
(Wheeler 1939) (. . . the Tomitae . . . are eager to have me remain (no to depart
from them). And trust not me for this: there are extant upon the wax decrees
praising me and granting me immunity . . . And the neighboring towns grant me
the same favor).
The Tomitae from poet Ovid’s times – whom he wrote and recited verses in their
language – really wanted him to stay with them, and he remained “hic” (here), at
Tomis, where he also would die. And, after the poet’s death, the Tomitae continued
to recite his verses, written both in their language, i.e. “Getic” and Latin. Unfortunately, nowadays, we can no longer read or recite his verses in the language of our
ancestors, that is in getic one; instead, we can read those written in his native
language, Latin. After the conquest of Dacia, in 107, Latin had a defining impact on
the Proto-Romanians’ (the Daco-Romans) language, which we speak today
(i.e. Romanian), and in which – for centuries – his verses have been uttered (also
called the “language of ancient Holy Scriptures” by Alexei Mateevici, when
referring to the old Romanian language).
Aware of the poetic value of his work, poet Ovid wanted to assure his readers
that his verses will last for centuries. Indeed, “. . . nullaque res maius tempore robur
habet / Scripta ferunt annos: . . .” (Wheeler 1939) (. . . nothing has a strength greater
than that of time. But writing endures the years).
As regards the awareness of his poetic value, it is noteworthy that Ovid actually
lived his work and expressed it without reservation. “Iamque opus exegi: quod nec
Iovis ira, nec ignes, / Nec poterit ferrum, nec edax abolere vetustas. . . . Nomenque
erit indelebile nostrum” (Ovidius 1822) (And now I have finished a work, which
neither the anger of Jove, nor fire nor steel, nor the consuming teeth of time, shall be
able to destroy . . . Nor shall my name ever cease to be in honor).
The poet’s testimony turned out to have full coverage in reality, because – in his
adoptive country, i.e. the former Scythia Minor and today’s Romania – his poems,
written in the Getic language, had been also perceived as an official recognition on
behalf of the one of the greatest roman poets, who, À in terms of the same full
confidence in the durability of his poetic work -declared categorically that his
reputation will endure over the centuries: “. . . Me tamen extincto fama superstes
erit” (Wheeler 1939) (. . . Yet when I am dead my fame shall survive).
If I were to paraphrase the Romanian poet Tudor Arghezi ({ 1967), only the one
who left his/her name inscribed on a book remains imperishable. As regards Ovid,
nowadays, we can attest that his name remained enrolled not only in the durability
pantheon of Romanian poetry and culture, but also in that of the entire mankind.
The same poet of the world – but equally of the Romanian people – was indeed
right when he stated that “singula ne referam, nil non mortale tenemus, / Pectoris
exceptis ingeniique bonis” (Wheeler 1939) (in brief we possess nothing that is not
mortal except the blessing of heart and mind).
4 About “Publius Ovidius Naso” ({ 17 p. Chr. n.) and His. . .
75