Philosophic dogmas concerning the brevity and uncertainty of life were ancient even in the time of Herodotus. They have left their mark upon our language in the form of more than one proverb, but in none is this so patent as “the skeleton at the feast.” In chapter lxxviii of Euterpe, we have an admirable citation. In speaking of the Egyptians, he says: “At their convivial banquets, among the wealthy classes, when they have finished supper, a man carries round in a coffin the image of a dead body carved in wood, made as life-like as possible in color and workmanship, and in size generally about one or two cubits in length; and showing this to each of the company, he says: ‘Look upon this, then drink and enjoy yourself; for when dead you will be like this.’ This is the practice they have at their drinking parties.” According to Plutarch, (Isis and Osiris, chapter 17.) the Greeks adopted this Egyptian custom, and there is, of course, little doubt that the Romans took it from the Greeks. The aim of this custom was, according to Scaliger, to bring the diners to enjoy the sweets of life while they were able to feel enjoyment, and thus to abandon themselves to pleasure before death deprived them of everything. The verses which follow bring this out beautifully. In the Copa of Virgil we find the following:

“Wine there! Wine and dice! Tomorrow’s fears shall fools alone benumb! By the ear Death pulls me. ‘Live!’ he whispers softly, ‘Live! I come.’”

The practical philosophy of the indefatigable roues sums itself up in this sentence uttered by Trimalchio. The verb “vivere” has taken a meaning very much broader and less special, than that which it had at the time when it signified only the material fact of existence. The voluptuaries of old Rome were by no means convinced that life without license was life. The women of easy virtue, living within the circle of their friendships, after the fashion best suited to their desires, understood that verb only after their own interpretation, and the philologists soon reconciled themselves to the change. In this sense it was that Varro employed “vivere,” when he said: “Young women, make haste to live, you whom adolescence permits to enjoy, to eat, to love, and to occupy the chariot of Venus (Veneris tenere bigas).”

But a still better example of the extension in the meaning of this word is to be found in an inscription on the tomb of a lady of pleasure. This inscription was composed by a voluptuary of the school of Petronius.

ALIAE. RESTITVTAE. ANIMAE. DVLCISSIMAE.

BELLATOR. AVG. LIB. CONIVGI. CARISSIMAE.

AMICI. DVM. VIVIMVS. VIVAMUS.

In this inscription, it is almost impossible to translate the last three words. “While we live, let us live,” is inadequate, to say the least. So far did this doctrine go that latterly it was deemed necessary to have a special goddess as a patron. That goddess, if we may rely upon the authority of Festus, took her name “Vitula” from the word “Vita” or from the joyous life over which she was to preside.