§ 76
Neque vanus augur arbitror fore, si praedixerim, quod aliquibus exemplis iam expertus scribo, per eandem se viam non paucis ingeniis, non parvis, erectioribusque animis commendatura bona liberalium studia, ut non puerilia tantum, sed et viris, iisque sapientibus, digna, sicuti sint, videantur, eoque moveant, ut vel ipsi audeant aliquid novi et egregii in aestheticis exercitiis vel saltim de artibus eo ducentibus moderatius, aequius, honorificentius iudicent, de applicationibus earundem, uti iudices, bene satis instructi, magisque competentes. § 70.
Nor do I think I will be an empty prophet if I predict - and I write this already having tested it by some examples - that by the same road good liberal studies will commend themselves to not a few talents, and to no small and more upright spirits, so that they seem not only childish but worthy also of men, and of wise men, as indeed they are; and that they will move them either themselves to dare something new and excellent in aesthetic exercises, or at least to judge more moderately, more fairly, and more honorably about the arts leading there, and about their applications, as judges sufficiently well instructed and more competent, § 70.
Neque vanus augur arbitror fore, si praedixerim, quod aliquibus exemplis iam expertus scribo, per eandem se viam non paucis ingeniis, non parvis, erectioribusque animis commendatura bona liberalium studia, ut non puerilia tantum, sed et viris, iisque sapientibus, digna, sicuti sint, videantur, eoque moveant, ut vel ipsi audeant aliquid novi et egregii in aestheticis exercitiis vel saltim de artibus eo ducentibus moderatius, aequius, honorificentius iudicent, de applicationibus earundem, uti iudices, bene satis instructi, magisque competentes. § 70.
Nor do I think I will be an empty prophet if I predict - and I write this already having tested it by some examples - that by the same road good liberal studies will commend themselves to not a few talents, and to no small and more upright spirits, so that they seem not only childish but worthy also of men, and of wise men, as indeed they are; and that they will move them either themselves to dare something new and excellent in aesthetic exercises, or at least to judge more moderately, more fairly, and more honorably about the arts leading there, and about their applications, as judges sufficiently well instructed and more competent, § 70.
Neque vanus augur arbitror fore,
Nor do I think I will be an
si praedixerim, quod aliquibus
empty prophet if I predict - and I write
exemplis iam expertus scribo,
this already having tested it by some examples - that
per eandem
by the same road good liberal studies will commend
se viam non paucis ingeniis, non parvis,
themselves to not a few talents, and
erectioribusque animis commendatura bona liberalium studia,
to no small and more upright spirits,
ut non puerilia tantum,
so that they seem not only
sed et viris,
childish but worthy also of men, and of
iisque sapientibus, digna, sicuti sint, videantur,
wise men, as indeed they are;
eoque moveant, ut
and that they will move them either themselves to
vel ipsi audeant aliquid novi et egregii in aestheticis exercitiis
dare something new and excellent in aesthetic exercises,
vel saltim
or at least to judge more moderately, more fairly,
de artibus eo ducentibus moderatius,
and more honorably about the arts
aequius, honorificentius iudicent, de applicationibus earundem, uti iudices,
leading there, and about their applications, as judges
bene satis instructi, magisque competentes. § 70.
sufficiently well instructed and more competent, § 70.
Neque vanus augur arbitror fore, si praedixerim, quod aliquibus exemplis iam expertus scribo, per eandem se viam non paucis ingeniis, non parvis, erectioribusque animis commendatura bona liberalium studia, ut non puerilia tantum, sed et viris, iisque sapientibus, digna, sicuti sint, videantur, eoque moveant, ut vel ipsi audeant aliquid novi et egregii in aestheticis exercitiis vel saltim de artibus eo ducentibus moderatius, aequius, honorificentius iudicent, de applicationibus earundem, uti iudices, bene satis instructi, magisque competentes. § 70. / Nor do I think I will be an empty prophet if I predict - and I write this already having tested it by some examples - that by the same road good liberal studies will commend themselves to not a few talents, and to no small and more upright spirits, so that they seem not only childish but worthy also of men, and of wise men, as indeed they are; and that they will move them either themselves to dare something new and excellent in aesthetic exercises, or at least to judge more moderately, more fairly, and more honorably about the arts leading there, and about their applications, as judges sufficiently well instructed and more competent, § 70.
§ 77
Iterum moneo. Ille ego non sum qui aesthetica scientia, quasi numeris omnibus absolutum, mihi vel aliis fingam ingenium generatim venustum, vel omnino speciatim laudabilem oratorem, poetam, musicum e.c. Iam postulavi, ante theoriam eiusmodi, naturam, ingenium, indolem, exercitia, culturam ingenii nunc sine aliqua eruditione vix satis impetrandam, regularum pulcre cogitandi peritiam, quam unice probavi vere praestare, si sit prima saltim et primaria sua ex parte scientia. Nunc denuo postulo correctiora ac certiora illa exercitia, de quibus § 58. in quibus nulla dies sine linea, sine quibus mortuas ipse speculativasque, quas vocant, regulas, utiles quidem, quibus tamen non utaris, nunquam edico profuturas, eo, quo maxime debent. Nec ita multa post plura postulabo. Postulabit recte adhuc plura specialem felicis aesthetici characterem informaturus, § 27.
I warn again. I am not the one who, by aesthetic science, would imagine for myself or others a talent generally charming, as if complete in every number, or altogether, in particular, a praiseworthy orator, poet, musician, and so forth. Before theory of this sort I have already required nature, talent, disposition, exercises, cultivation of talent now scarcely obtainable sufficiently without some erudition, and expertise in the rules of thinking beautifully, which I have proved to excel uniquely only if it is science at least in its first and primary part. Now I again require those more correct and more certain exercises of which § 58 spoke: exercises in which there is no day without a line, without which I never declare that dead and, as they say, merely speculative rules - useful indeed, but rules you do not use - will profit in the way in which they most ought. Nor after many things will I require very many more. One who would form the special character of the happy aesthetician will rightly require still more, § 27.
Iterum moneo.
I warn again.
Ille ego non sum qui aesthetica scientia, quasi numeris omnibus absolutum, mihi vel aliis fingam ingenium generatim venustum, vel omnino speciatim laudabilem oratorem, poetam, musicum e.c. Iam postulavi, ante theoriam eiusmodi, naturam, ingenium, indolem, exercitia, culturam ingenii nunc sine aliqua eruditione vix satis impetrandam, regularum pulcre cogitandi peritiam, quam unice probavi vere praestare, si sit prima saltim et primaria sua ex parte scientia.
I am not the one who, by aesthetic science, would imagine for myself or others a talent generally charming, as if complete in every number, or altogether, in particular, a praiseworthy orator, poet, musician, and so forth. Before theory of this sort I have already required nature, talent, disposition, exercises, cultivation of talent now scarcely obtainable sufficiently without some erudition, and expertise in the rules of thinking beautifully, which I have proved to excel uniquely only if it is science at least in its first and primary part.
Nunc denuo postulo correctiora ac certiora illa exercitia, de quibus § 58. in quibus nulla dies sine linea, sine quibus mortuas ipse speculativasque, quas vocant, regulas, utiles quidem, quibus tamen non utaris, nunquam edico profuturas, eo, quo maxime debent.
Now I again require those more correct and more certain exercises of which § 58 spoke: exercises in which there is no day without a line, without which I never declare that dead and, as they say, merely speculative rules - useful indeed, but rules you do not use - will profit in the way in which they most ought.
Nec ita multa post plura postulabo.
Nor after many things will I require very many more.
Postulabit recte adhuc plura specialem felicis aesthetici characterem informaturus, § 27.
One who would form the special character of the happy aesthetician will rightly require still more, § 27.
Iterum moneo.
I warn again.
Ille ego non sum qui aesthetica scientia,
I am not the one who, by aesthetic science,
quasi numeris omnibus absolutum, mihi vel aliis fingam ingenium generatim
would imagine for myself or others a talent generally charming,
venustum, vel
as if complete in every number, or altogether,
omnino speciatim laudabilem oratorem, poetam, musicum e.c.
in particular, a praiseworthy orator, poet, musician, and
Iam postulavi, ante theoriam eiusmodi,
so forth. Before theory of this sort I
naturam, ingenium, indolem, exercitia,
have already required nature, talent, disposition, exercises,
culturam ingenii nunc sine aliqua eruditione
cultivation of talent now scarcely obtainable sufficiently without some erudition,
vix satis impetrandam, regularum pulcre cogitandi peritiam,
and expertise in the rules of thinking beautifully,
quam unice probavi vere praestare,
which I have proved to excel
si sit prima saltim
uniquely only if it is science at least in
et primaria sua ex parte scientia.
its first and primary part.
Nunc denuo postulo correctiora ac certiora illa exercitia,
Now I again require those more correct and more certain exercises
de quibus § 58. in quibus
of which § 58 spoke: exercises in which there is
nulla dies sine linea, sine quibus
no day without a line, without which I never
mortuas ipse speculativasque,
declare that dead and, as they say, merely speculative
quas vocant, regulas, utiles quidem,
rules - useful indeed, but rules
quibus tamen non utaris, nunquam edico profuturas,
you do not use - will profit in the
eo, quo maxime debent.
way in which they most ought.
Nec ita multa post plura postulabo.
Nor after many things will I require very many more.
Postulabit recte adhuc plura specialem
One who would form the special character of the
felicis aesthetici characterem informaturus, § 27.
happy aesthetician will rightly require still more, § 27.
Iterum moneo. / I warn again.
Ille ego non sum qui aesthetica scientia, quasi numeris omnibus absolutum, mihi vel aliis fingam ingenium generatim venustum, vel omnino speciatim laudabilem oratorem, poetam, musicum e.c. Iam postulavi, ante theoriam eiusmodi, naturam, ingenium, indolem, exercitia, culturam ingenii nunc sine aliqua eruditione vix satis impetrandam, regularum pulcre cogitandi peritiam, quam unice probavi vere praestare, si sit prima saltim et primaria sua ex parte scientia. / I am not the one who, by aesthetic science, would imagine for myself or others a talent generally charming, as if complete in every number, or altogether, in particular, a praiseworthy orator, poet, musician, and so forth. Before theory of this sort I have already required nature, talent, disposition, exercises, cultivation of talent now scarcely obtainable sufficiently without some erudition, and expertise in the rules of thinking beautifully, which I have proved to excel uniquely only if it is science at least in its first and primary part.
Nunc denuo postulo correctiora ac certiora illa exercitia, de quibus § 58. in quibus nulla dies sine linea, sine quibus mortuas ipse speculativasque, quas vocant, regulas, utiles quidem, quibus tamen non utaris, nunquam edico profuturas, eo, quo maxime debent. / Now I again require those more correct and more certain exercises of which § 58 spoke: exercises in which there is no day without a line, without which I never declare that dead and, as they say, merely speculative rules - useful indeed, but rules you do not use - will profit in the way in which they most ought.
Nec ita multa post plura postulabo. / Nor after many things will I require very many more.
Postulabit recte adhuc plura specialem felicis aesthetici characterem informaturus, § 27. / One who would form the special character of the happy aesthetician will rightly require still more, § 27.
§ 78
Ad characterem felicis aesthetici generalem § 27 requiritur IV. impetus aestheticus (pulcra mentis incitatio, inflammatioque, horme, ecstasis, furor, enthousiasmos, πνεῦμα θεοῦ), cuius haec est genesis: Excitatior natura, S. II. iam in ipsis autoschediasmatis, S. III. magis adiuta, doctrinis ingenium acuentibus et magnam animam nutrientibus, S. IIII. pro positu corporis, animaeque statu antecedente, M. §§ 512, 596. faventibus circumstantiis, M. § 323. iam ad ipsum pulcre cogitandi actum facultates suas inferiores, habitus, vires, huc usque mortuas, M. § 220, eo intendit, ut maiores consensu phaenomeno vivant, quam quas multi alii circa idem thema, vel ipse homo, non ita concitus alio tempore, possent exhibere, atque adeo dent effectus his suis viribus vivis aequales, viribus ordinariis maiores, et ad eas se circiter habentes, uti quadratum ad radicem. Status animae, cuius genesin descripsi, est ipsa illa horme, cuius antea dixi varias pro graduum diversitate denominationes.
For the general character of the happy aesthetician, § 27, there is required IV) aesthetic impulse - a beautiful incitement and inflammation of the mind, horme, ecstasy, frenzy, enthusiasm, spirit of God - whose genesis is this: a more excited nature, Section II, already in the very improvisations, Section III, more aided by doctrines that sharpen talent and nourish a great soul, Section IIII, according to the disposition of the body and the antecedent state of the soul, Metaphysics, §§ 512, 596, with favorable circumstances, Metaphysics, § 323, now directs its lower faculties, habits, and powers, hitherto dead, Metaphysics, § 220, toward the very act of thinking beautifully, so that by greater agreement they live in the phenomenon more than many others could display around the same theme, or than the same person, not so stirred, could display at another time; and thus they give effects equal to these living powers, greater than ordinary powers, and standing to them approximately as the square to the root. The state of the soul whose genesis I have described is that very horme, for which I earlier gave various names according to differences of degree.
Ad characterem felicis aesthetici generalem § 27 requiritur IV. impetus aestheticus (pulcra mentis incitatio, inflammatioque, horme, ecstasis, furor, enthousiasmos, πνεῦμα θεοῦ), cuius haec est genesis: Excitatior natura, S. II. iam in ipsis autoschediasmatis, S. III. magis adiuta, doctrinis ingenium acuentibus et magnam animam nutrientibus, S. IIII. pro positu corporis, animaeque statu antecedente, M. §§ 512, 596. faventibus circumstantiis, M. § 323. iam ad ipsum pulcre cogitandi actum facultates suas inferiores, habitus, vires, huc usque mortuas, M. § 220, eo intendit, ut maiores consensu phaenomeno vivant, quam quas multi alii circa idem thema, vel ipse homo, non ita concitus alio tempore, possent exhibere, atque adeo dent effectus his suis viribus vivis aequales, viribus ordinariis maiores, et ad eas se circiter habentes, uti quadratum ad radicem.
For the general character of the happy aesthetician, § 27, there is required IV) aesthetic impulse - a beautiful incitement and inflammation of the mind, horme, ecstasy, frenzy, enthusiasm, spirit of God - whose genesis is this: a more excited nature, Section II, already in the very improvisations, Section III, more aided by doctrines that sharpen talent and nourish a great soul, Section IIII, according to the disposition of the body and the antecedent state of the soul, Metaphysics, §§ 512, 596, with favorable circumstances, Metaphysics, § 323, now directs its lower faculties, habits, and powers, hitherto dead, Metaphysics, § 220, toward the very act of thinking beautifully, so that by greater agreement they live in the phenomenon more than many others could display around the same theme, or than the same person, not so stirred, could display at another time; and thus they give effects equal to these living powers, greater than ordinary powers, and standing to them approximately as the square to the root.
Status animae, cuius genesin descripsi, est ipsa illa horme, cuius antea dixi varias pro graduum diversitate denominationes.
The state of the soul whose genesis I have described is that very horme, for which I earlier gave various names according to differences of degree.
Ad characterem felicis aesthetici
For the general character of the happy aesthetician,
generalem § 27 requiritur IV.
§ 27, there is required IV)
impetus aestheticus (pulcra mentis incitatio, inflammatioque,
aesthetic impulse - a beautiful incitement and inflammation
horme, ecstasis, furor, enthousiasmos, πνεῦμα θεοῦ),
of the mind, horme, ecstasy, frenzy, enthusiasm, spirit of
cuius haec est genesis: Excitatior natura, S.
God - whose genesis is this: a more excited nature, Section
II. iam in ipsis autoschediasmatis, S. III.
II, already in the very improvisations, Section III,
magis adiuta, doctrinis ingenium acuentibus et magnam animam nutrientibus, S.
more aided by doctrines that sharpen talent and nourish a great soul,
IIII. pro positu corporis, animaeque statu antecedente,
Section IIII, according to the disposition of the body and the antecedent
M. §§ 512, 596.
state of the soul, Metaphysics, §§ 512, 596,
faventibus circumstantiis, M. § 323. iam ad ipsum pulcre cogitandi actum facultates
with favorable circumstances, Metaphysics, § 323, now directs its lower faculties,
suas inferiores, habitus, vires, huc usque mortuas, M.
habits, and powers, hitherto dead, Metaphysics,
§ 220, eo intendit,
§ 220, toward the very act of thinking beautifully,
ut maiores consensu phaenomeno vivant,
so that by greater agreement they live in the phenomenon more
quam quas multi alii circa idem thema,
than many others could display around the same theme,
vel ipse homo, non ita concitus
or than the same person, not so stirred,
alio tempore, possent exhibere, atque adeo dent
could display at another time; and thus they give
effectus his suis viribus vivis aequales,
effects equal to these living powers, greater
viribus ordinariis maiores, et ad eas se circiter habentes,
than ordinary powers, and standing to them approximately as
uti quadratum ad radicem.
the square to the root.
Status animae, cuius genesin descripsi,
The state of the soul whose genesis I have described
est ipsa illa horme, cuius antea dixi
is that very horme, for which I earlier gave
varias pro graduum diversitate denominationes.
various names according to differences of degree.
Ad characterem felicis aesthetici generalem § 27 requiritur IV. impetus aestheticus (pulcra mentis incitatio, inflammatioque, horme, ecstasis, furor, enthousiasmos, πνεῦμα θεοῦ), cuius haec est genesis: Excitatior natura, S. II. iam in ipsis autoschediasmatis, S. III. magis adiuta, doctrinis ingenium acuentibus et magnam animam nutrientibus, S. IIII. pro positu corporis, animaeque statu antecedente, M. §§ 512, 596. faventibus circumstantiis, M. § 323. iam ad ipsum pulcre cogitandi actum facultates suas inferiores, habitus, vires, huc usque mortuas, M. § 220, eo intendit, ut maiores consensu phaenomeno vivant, quam quas multi alii circa idem thema, vel ipse homo, non ita concitus alio tempore, possent exhibere, atque adeo dent effectus his suis viribus vivis aequales, viribus ordinariis maiores, et ad eas se circiter habentes, uti quadratum ad radicem. / For the general character of the happy aesthetician, § 27, there is required IV) aesthetic impulse - a beautiful incitement and inflammation of the mind, horme, ecstasy, frenzy, enthusiasm, spirit of God - whose genesis is this: a more excited nature, Section II, already in the very improvisations, Section III, more aided by doctrines that sharpen talent and nourish a great soul, Section IIII, according to the disposition of the body and the antecedent state of the soul, Metaphysics, §§ 512, 596, with favorable circumstances, Metaphysics, § 323, now directs its lower faculties, habits, and powers, hitherto dead, Metaphysics, § 220, toward the very act of thinking beautifully, so that by greater agreement they live in the phenomenon more than many others could display around the same theme, or than the same person, not so stirred, could display at another time; and thus they give effects equal to these living powers, greater than ordinary powers, and standing to them approximately as the square to the root.
Status animae, cuius genesin descripsi, est ipsa illa horme, cuius antea dixi varias pro graduum diversitate denominationes. / The state of the soul whose genesis I have described is that very horme, for which I earlier gave various names according to differences of degree.
§ 79
In minoribus huius fervoris gradibus, effectus vi mentis ordinaria maior, ut talis, non patet omnibus, si vere tamen adfuerit horme, eveniet tentanti, dum friget,
In the lesser degrees of this fervor, an effect greater than the ordinary force of the mind, as such, is not evident to everyone; yet if horme has truly been present, it will happen to the one attempting it, when he is cold,
Ut sibi quivis Speret idem, sudet multum frustraque laboret Ausus idem.
"A hackneyed subject I would take and treat
So deftly, all should hope to do the feat,
Then, having strained and struggled, should concede
To do the feat were difficult indeed."
Hor. Character eius apud ipsum iustum sui aestimatorem, eo non nunquam corripiendum, erit, 1) si e.g. scripta sua, dum scribit, et immediate post conceptionem ipsi minus placeant, ac post aliquid temporis heterogeneis occupationibus insumti; 2) ipsa maior celeritas, character etiam virium vivarum in physicis.
Horace. Its character, for a just estimator of himself, and one sometimes to be corrected by it, will be: 1) if, for example, his writings please him less while he is writing and immediately after the conception than after some time spent in heterogeneous occupations; 2) the greater speed itself, which is also a character of living forces in physics.
In minoribus huius fervoris gradibus, effectus vi mentis ordinaria maior, ut talis, non patet omnibus, si vere tamen adfuerit horme, eveniet tentanti, dum friget,
In the lesser degrees of this fervor, an effect greater than the ordinary force of the mind, as such, is not evident to everyone; yet if horme has truly been present, it will happen to the one attempting it, when he is cold,
Ut sibi quivis Speret idem, sudet multum frustraque laboret Ausus idem.
"A hackneyed subject I would take and treat
So deftly, all should hope to do the feat,
Then, having strained and struggled, should concede
To do the feat were difficult indeed."
Hor. Character eius apud ipsum iustum sui aestimatorem, eo non nunquam corripiendum, erit, 1) si e.g. scripta sua, dum scribit, et immediate post conceptionem ipsi minus placeant, ac post aliquid temporis heterogeneis occupationibus insumti; 2) ipsa maior celeritas, character etiam virium vivarum in physicis.
Horace. Its character, for a just estimator of himself, and one sometimes to be corrected by it, will be: 1) if, for example, his writings please him less while he is writing and immediately after the conception than after some time spent in heterogeneous occupations; 2) the greater speed itself, which is also a character of living forces in physics.
In minoribus huius fervoris gradibus,
In the lesser degrees of this fervor, an
effectus vi mentis ordinaria
effect greater than the ordinary force of the mind,
maior, ut talis, non patet
as such, is not evident to everyone;
omnibus, si vere tamen adfuerit horme,
yet if horme has truly been present,
eveniet tentanti, dum friget,
it will happen to the one attempting it, when he is cold,
Ut sibi quivis Speret idem, sudet multum frustraque laboret Ausus idem.
"A hackneyed subject I would take and treat
So deftly, all should hope to do the feat,
Then, having strained and struggled, should concede
To do the feat were difficult indeed."
Hor. Character eius apud ipsum iustum sui aestimatorem,
Horace. Its character, for a just estimator
eo non nunquam corripiendum, erit,
of himself, and one sometimes to be corrected by it, will be:
1) si e.g. scripta sua, dum scribit,
1) if, for example, his writings please him
et immediate post
less while he is writing and immediately after the
conceptionem ipsi minus placeant, ac post aliquid temporis heterogeneis occupationibus
conception than after some time spent in heterogeneous occupations;
insumti; 2) ipsa maior celeritas,
2) the greater speed itself, which is
character etiam virium vivarum in physicis.
also a character of living forces in physics.
In minoribus huius fervoris gradibus, effectus vi mentis ordinaria maior, ut talis, non patet omnibus, si vere tamen adfuerit horme, eveniet tentanti, dum friget, / In the lesser degrees of this fervor, an effect greater than the ordinary force of the mind, as such, is not evident to everyone; yet if horme has truly been present, it will happen to the one attempting it, when he is cold,
Ut sibi quivis Speret idem, sudet multum frustraque laboret Ausus idem.
"A hackneyed subject I would take and treat
So deftly, all should hope to do the feat,
Then, having strained and struggled, should concede
To do the feat were difficult indeed."
Hor. Character eius apud ipsum iustum sui aestimatorem, eo non nunquam corripiendum, erit, 1) si e.g. scripta sua, dum scribit, et immediate post conceptionem ipsi minus placeant, ac post aliquid temporis heterogeneis occupationibus insumti; 2) ipsa maior celeritas, character etiam virium vivarum in physicis. / Horace. Its character, for a just estimator of himself, and one sometimes to be corrected by it, will be: 1) if, for example, his writings please him less while he is writing and immediately after the conception than after some time spent in heterogeneous occupations; 2) the greater speed itself, which is also a character of living forces in physics.
§ 80
Psychologis patet in tali impetu totam quidem animam vires suas intendere, maxime tamen facultates inferiores, ita, ut omnis quasi fundus animae, M. § 511. surgat nonnihil altius, et maius aliquid spiret, pronusque suppeditet, quorum obliti, quae non experti, quae praevidere non posse nobis ipsis, multo magis aliis, videbamur. Hic animae fundus quum a multis adhuc ignoretur, etiam philosophis, effectus eius extraordinarius, quem § 78 descripsimus, diis adscriptus est auctoribus, secundum illud Lucretii:
To psychologists it is evident that in such an impulse the whole soul indeed directs its powers, yet chiefly the lower faculties, so that the whole, as it were, ground of the soul, Metaphysics, § 511, rises somewhat higher, breathes something greater, and readily supplies things of which we had forgotten, things we had not experienced, things we seemed unable to foresee for ourselves, much less for others. Since this ground of the soul is still unknown to many, even philosophers, its extraordinary effect, which we described in § 78, has been ascribed to divine authors, according to that saying of Lucretius:
Ignorantia caussarum conferre deorum Cogit ad imperium res, et concedere regnum, ut Quorum operum caussas nulla ratione videre Possunt, haec fieri divino numine rentur.
"Through ignorance of the causes to assign
All such things to the empire of the gods,
Acknowledging their power to be supreme.
Yet of these operations by no means
Can they perceive the causes, and so fancy
That they must come to pass by power divine."
Psychologis patet in tali impetu totam quidem animam vires suas intendere, maxime tamen facultates inferiores, ita, ut omnis quasi fundus animae, M. § 511. surgat nonnihil altius, et maius aliquid spiret, pronusque suppeditet, quorum obliti, quae non experti, quae praevidere non posse nobis ipsis, multo magis aliis, videbamur.
To psychologists it is evident that in such an impulse the whole soul indeed directs its powers, yet chiefly the lower faculties, so that the whole, as it were, ground of the soul, Metaphysics, § 511, rises somewhat higher, breathes something greater, and readily supplies things of which we had forgotten, things we had not experienced, things we seemed unable to foresee for ourselves, much less for others.
Hic animae fundus quum a multis adhuc ignoretur, etiam philosophis, effectus eius extraordinarius, quem § 78 descripsimus, diis adscriptus est auctoribus, secundum illud Lucretii:
Since this ground of the soul is still unknown to many, even philosophers, its extraordinary effect, which we described in § 78, has been ascribed to divine authors, according to that saying of Lucretius:
Ignorantia caussarum conferre deorum Cogit ad imperium res, et concedere regnum, ut Quorum operum caussas nulla ratione videre Possunt, haec fieri divino numine rentur.
"Through ignorance of the causes to assign
All such things to the empire of the gods,
Acknowledging their power to be supreme.
Yet of these operations by no means
Can they perceive the causes, and so fancy
That they must come to pass by power divine."
Psychologis patet in tali impetu
To psychologists it is evident that in such an
totam quidem animam vires suas intendere,
impulse the whole soul indeed directs its powers,
maxime tamen facultates inferiores, ita, ut omnis
yet chiefly the lower faculties, so that the whole,
quasi fundus animae, M. § 511.
as it were, ground of the soul, Metaphysics, § 511,
surgat nonnihil altius, et maius aliquid spiret,
rises somewhat higher, breathes something greater, and readily supplies things
pronusque suppeditet, quorum obliti, quae non experti,
of which we had forgotten, things we had not experienced,
quae praevidere non posse nobis ipsis, multo magis aliis, videbamur.
things we seemed unable to foresee for ourselves, much less for others.
Hic animae fundus quum a multis adhuc ignoretur,
Since this ground of the soul is still unknown to many,
etiam philosophis, effectus eius extraordinarius, quem § 78
even philosophers, its extraordinary effect, which we described in § 78,
descripsimus, diis adscriptus est auctoribus, secundum illud Lucretii:
has been ascribed to divine authors, according to that saying of Lucretius:
Ignorantia caussarum conferre deorum Cogit ad imperium res, et concedere regnum, ut Quorum operum caussas nulla ratione videre Possunt, haec fieri divino numine rentur.
"Through ignorance of the causes to assign
All such things to the empire of the gods,
Acknowledging their power to be supreme.
Yet of these operations by no means
Can they perceive the causes, and so fancy
That they must come to pass by power divine."
Psychologis patet in tali impetu totam quidem animam vires suas intendere, maxime tamen facultates inferiores, ita, ut omnis quasi fundus animae, M. § 511. surgat nonnihil altius, et maius aliquid spiret, pronusque suppeditet, quorum obliti, quae non experti, quae praevidere non posse nobis ipsis, multo magis aliis, videbamur. / To psychologists it is evident that in such an impulse the whole soul indeed directs its powers, yet chiefly the lower faculties, so that the whole, as it were, ground of the soul, Metaphysics, § 511, rises somewhat higher, breathes something greater, and readily supplies things of which we had forgotten, things we had not experienced, things we seemed unable to foresee for ourselves, much less for others.
Hic animae fundus quum a multis adhuc ignoretur, etiam philosophis, effectus eius extraordinarius, quem § 78 descripsimus, diis adscriptus est auctoribus, secundum illud Lucretii: / Since this ground of the soul is still unknown to many, even philosophers, its extraordinary effect, which we described in § 78, has been ascribed to divine authors, according to that saying of Lucretius:
Ignorantia caussarum conferre deorum Cogit ad imperium res, et concedere regnum, ut Quorum operum caussas nulla ratione videre Possunt, haec fieri divino numine rentur.
"Through ignorance of the causes to assign
All such things to the empire of the gods,
Acknowledging their power to be supreme.
Yet of these operations by no means
Can they perceive the causes, and so fancy
That they must come to pass by power divine."
§ 81
Lustremus aliquas incitationis eiusmodi opportunitates pro positu corporis aut aucupandas, aut saltim oblatas arripiendas, in quibus aut nunc, aut nunquam. Eo refero 1) motionem agitationemque corporis, praesertim non nihil melancholici, e.g. per equitationem celeriorem. § 46. Hinc forte pegasus hippocrenen recludens, hinc tot in itineribus carmina scripta.
Let us survey some opportunities of such incitement, either to be sought out according to the disposition of the body, or at least seized when offered, in which it is "now or never." To this I refer 1) motion and agitation of the body, especially of a somewhat melancholic body, for example by faster riding, § 46. Hence perhaps Pegasus opening Hippocrene; hence so many poems written on journeys.
Mirum est, ut animus agitatione motuque corporis excitetur.
"[I]t is surprizing how much the mind is excited, by the Agitation and Motion of the Body."
Plin. L. I. ep. 6.
Pliny, Book I, Epistle 6.
Lustremus aliquas incitationis eiusmodi opportunitates pro positu corporis aut aucupandas, aut saltim oblatas arripiendas, in quibus aut nunc, aut nunquam.
Let us survey some opportunities of such incitement, either to be sought out according to the disposition of the body, or at least seized when offered, in which it is "now or never."
Eo refero 1) motionem agitationemque corporis, praesertim non nihil melancholici, e.g. per equitationem celeriorem. § 46. Hinc forte pegasus hippocrenen recludens, hinc tot in itineribus carmina scripta.
To this I refer 1) motion and agitation of the body, especially of a somewhat melancholic body, for example by faster riding, § 46. Hence perhaps Pegasus opening Hippocrene; hence so many poems written on journeys.
Mirum est, ut animus agitatione motuque corporis excitetur.
"[I]t is surprizing how much the mind is excited, by the Agitation and Motion of the Body."
Plin. L. I. ep. 6.
Pliny, Book I, Epistle 6.
Lustremus aliquas incitationis eiusmodi opportunitates
Let us survey some opportunities of such incitement,
pro positu corporis aut aucupandas,
either to be sought out according to the
aut saltim oblatas arripiendas,
disposition of the body, or at least seized when offered,
in quibus aut nunc, aut nunquam.
in which it is "now or never."
Eo refero 1) motionem agitationemque corporis,
To this I refer 1) motion and agitation of
praesertim non nihil melancholici, e.g.
the body, especially of a somewhat melancholic body,
per equitationem celeriorem. § 46. Hinc forte pegasus hippocrenen
for example by faster riding, § 46. Hence perhaps Pegasus opening Hippocrene;
recludens, hinc tot in itineribus carmina scripta.
hence so many poems written on journeys.
Mirum est, ut animus agitatione motuque corporis excitetur.
"[I]t is surprizing how much the mind is excited, by the Agitation and Motion of the Body."
Plin. L. I. ep. 6.
Pliny, Book I, Epistle 6.
Lustremus aliquas incitationis eiusmodi opportunitates pro positu corporis aut aucupandas, aut saltim oblatas arripiendas, in quibus aut nunc, aut nunquam. / Let us survey some opportunities of such incitement, either to be sought out according to the disposition of the body, or at least seized when offered, in which it is "now or never."
Eo refero 1) motionem agitationemque corporis, praesertim non nihil melancholici, e.g. per equitationem celeriorem. § 46. Hinc forte pegasus hippocrenen recludens, hinc tot in itineribus carmina scripta. / To this I refer 1) motion and agitation of the body, especially of a somewhat melancholic body, for example by faster riding, § 46. Hence perhaps Pegasus opening Hippocrene; hence so many poems written on journeys.
Mirum est, ut animus agitatione motuque corporis excitetur.
"[I]t is surprizing how much the mind is excited, by the Agitation and Motion of the Body."
Plin. L. I. ep. 6. / Pliny, Book I, Epistle 6.
§ 82
2) Occasio impetus ad venuste cogitandum est, status animae, in quo praevisio praesagiumque naturaliter faciliores sunt, M. § 602, ad eleganter cogitanda praesertim necessariae vires, ordinario maxime debiles, § 39. M. § 597, et mens sana in corpore sano, E. § 254, per venustum alterius ingenium ad imitationem inclinatur, §§ 56, 44. Hac ratione excitatus Φοιβόληπτος est. Ita, circa criticas huius vitae vicissitudines, instante magna mutatione, plurimum habitura momenti;
2) An occasion of impulse for thinking charmingly is a state of soul in which foresight and presentiment are naturally easier, Metaphysics, § 602; in which the powers especially necessary for thinking elegantly, ordinarily very weak, § 39, Metaphysics, § 597, and a sound mind in a sound body, Ethics, § 254, are inclined toward imitation by the charming talent of another, §§ 56, 44. One excited in this way is Φοιβόληπτος. Thus, around the critical vicissitudes of this life, when a great change is impending and will have very great moment:
poscere fata Tempus erit. Deus, ecce, deus!
"They had reached the threshold, when the maiden cries: It is time to enquire thy fate: the god, lo! the god!"
§ 80.
§ 80.
2) Occasio impetus ad venuste cogitandum est, status animae, in quo praevisio praesagiumque naturaliter faciliores sunt, M. § 602, ad eleganter cogitanda praesertim necessariae vires, ordinario maxime debiles, § 39. M. § 597, et mens sana in corpore sano, E. § 254, per venustum alterius ingenium ad imitationem inclinatur, §§ 56, 44. Hac ratione excitatus Φοιβόληπτος est.
2) An occasion of impulse for thinking charmingly is a state of soul in which foresight and presentiment are naturally easier, Metaphysics, § 602; in which the powers especially necessary for thinking elegantly, ordinarily very weak, § 39, Metaphysics, § 597, and a sound mind in a sound body, Ethics, § 254, are inclined toward imitation by the charming talent of another, §§ 56, 44. One excited in this way is Φοιβόληπτος.
Ita, circa criticas huius vitae vicissitudines, instante magna mutatione, plurimum habitura momenti;
Thus, around the critical vicissitudes of this life, when a great change is impending and will have very great moment:
poscere fata Tempus erit. Deus, ecce, deus!
"They had reached the threshold, when the maiden cries: It is time to enquire thy fate: the god, lo! the god!"
§ 80.
§ 80.
2) Occasio impetus ad venuste cogitandum est,
2) An occasion of impulse for thinking charmingly is
status animae, in quo praevisio praesagiumque naturaliter faciliores sunt,
a state of soul in which foresight and presentiment are
M. § 602,
naturally easier, Metaphysics, § 602; in which the powers especially
ad eleganter cogitanda praesertim necessariae vires, ordinario maxime debiles, § 39.
necessary for thinking elegantly, ordinarily very weak, § 39,
M. § 597, et mens sana in corpore sano, E.
Metaphysics, § 597, and a sound mind in a sound body, Ethics,
§ 254, per venustum alterius ingenium ad imitationem inclinatur,
§ 254, are inclined toward imitation by the charming talent of another,
§§ 56, 44. Hac ratione excitatus Φοιβόληπτος est.
§§ 56, 44. One excited in this way is Φοιβόληπτος.
Ita, circa criticas huius vitae
Thus, around the critical vicissitudes of this life,
vicissitudines, instante magna mutatione, plurimum habitura momenti;
when a great change is impending and will have very great moment:
poscere fata Tempus erit. Deus, ecce, deus!
"They had reached the threshold, when the maiden cries: It is time to enquire thy fate: the god, lo! the god!"
§ 80.
§ 80.
2) Occasio impetus ad venuste cogitandum est, status animae, in quo praevisio praesagiumque naturaliter faciliores sunt, M. § 602, ad eleganter cogitanda praesertim necessariae vires, ordinario maxime debiles, § 39. M. § 597, et mens sana in corpore sano, E. § 254, per venustum alterius ingenium ad imitationem inclinatur, §§ 56, 44. Hac ratione excitatus Φοιβόληπτος est. / 2) An occasion of impulse for thinking charmingly is a state of soul in which foresight and presentiment are naturally easier, Metaphysics, § 602; in which the powers especially necessary for thinking elegantly, ordinarily very weak, § 39, Metaphysics, § 597, and a sound mind in a sound body, Ethics, § 254, are inclined toward imitation by the charming talent of another, §§ 56, 44. One excited in this way is Φοιβόληπτος.
Ita, circa criticas huius vitae vicissitudines, instante magna mutatione, plurimum habitura momenti; / Thus, around the critical vicissitudes of this life, when a great change is impending and will have very great moment:
poscere fata Tempus erit. Deus, ecce, deus!
"They had reached the threshold, when the maiden cries: It is time to enquire thy fate: the god, lo! the god!"
§ 80. / § 80.
§ 83
3) Historiae (Clio), etiam fictae, praesertim heroicae, (Calliope), vel tristioris (Melpomene), vel laetioris eventus (Thalia), musicae, (Terpsichore) saltationes, (Erato) picturae, (Polyhymnia) et quaevis liberalium artium specimina, dum ad aemulandum provocant, ipsa natura extra nos positorum, dum vel amabiliter ludit, vel maioribus mundi e.g. solis, spectaculis in stuporem rapit. (Uranie), § 82. Hac ratione concitatus mousoleptos kai mousopataktos est. Hinc Musae non minus, ac Gratiae, sociae sunt, neque bene divelluntur. Una florente e.g. circa tempora Alexandri M. Augusti, Ludovici XIIII. floruerunt etiam aliae.
3) Histories (Clio), even fictive ones, especially heroic ones (Calliope), or those of sadder outcome (Melpomene), or happier outcome (Thalia); music; dances (Terpsichore); paintings (Erato, Polyhymnia); and any specimens of the liberal arts, when they provoke emulation; the very nature of things placed outside us, when it either plays charmingly or seizes us into wonder by greater spectacles of the world, for example of the sun (Urania), § 82. One stirred in this way is mousoleptos kai mousopataktos. Hence the Muses no less than the Graces are companions and are not well torn apart. When one flourishes, for example around the times of Alexander the Great, Augustus, and Louis XIV, the others also flourished.
3) Historiae (Clio), etiam fictae, praesertim heroicae, (Calliope), vel tristioris (Melpomene), vel laetioris eventus (Thalia), musicae, (Terpsichore) saltationes, (Erato) picturae, (Polyhymnia) et quaevis liberalium artium specimina, dum ad aemulandum provocant, ipsa natura extra nos positorum, dum vel amabiliter ludit, vel maioribus mundi e.g. solis, spectaculis in stuporem rapit.
3) Histories (Clio), even fictive ones, especially heroic ones (Calliope), or those of sadder outcome (Melpomene), or happier outcome (Thalia); music; dances (Terpsichore); paintings (Erato, Polyhymnia); and any specimens of the liberal arts, when they provoke emulation; the very nature of things placed outside us, when it either plays charmingly or seizes us into wonder by greater spectacles of the world, for example of the sun (Urania), § 82. One stirred in this way is mousoleptos kai mousopataktos.
(Uranie), § 82. Hac ratione concitatus mousoleptos kai mousopataktos est.
Hence the Muses no less than the Graces are companions and are not well torn apart.
Hinc Musae non minus, ac Gratiae, sociae sunt, neque bene divelluntur. Una florente e.g. circa tempora Alexandri M. Augusti, Ludovici XIIII. floruerunt etiam aliae.
When one flourishes, for example around the times of Alexander the Great, Augustus, and Louis XIV, the others also flourished.
3) Historiae (Clio), etiam fictae, praesertim heroicae,
3) Histories (Clio), even fictive ones, especially heroic
(Calliope), vel tristioris (Melpomene), vel laetioris eventus (Thalia),
ones (Calliope), or those of sadder outcome (Melpomene), or happier outcome (Thalia);
musicae, (Terpsichore) saltationes, (Erato) picturae, (Polyhymnia)
music; dances (Terpsichore); paintings (Erato, Polyhymnia);
et quaevis liberalium artium specimina, dum ad aemulandum
and any specimens of the liberal arts, when they provoke emulation;
provocant, ipsa natura
the very nature of things placed outside us,
extra nos positorum,
when it either plays charmingly or seizes us into wonder by
dum vel amabiliter ludit, vel maioribus mundi e.g.
greater spectacles of the world, for example of the sun (Urania), § 82.
solis, spectaculis in stuporem rapit.
One stirred in this way is mousoleptos kai mousopataktos.
(Uranie), § 82. Hac ratione concitatus
Hence the Muses no less than the Graces are
mousoleptos kai mousopataktos est.
companions and are not well torn apart.
Hinc Musae non minus, ac Gratiae, sociae sunt, neque bene divelluntur.
When one flourishes, for example around the times of
Una florente e.g. circa tempora Alexandri M.
Alexander the Great,
Augusti, Ludovici XIIII. floruerunt etiam aliae.
Augustus, and Louis XIV, the others also flourished.
3) Historiae (Clio), etiam fictae, praesertim heroicae, (Calliope), vel tristioris (Melpomene), vel laetioris eventus (Thalia), musicae, (Terpsichore) saltationes, (Erato) picturae, (Polyhymnia) et quaevis liberalium artium specimina, dum ad aemulandum provocant, ipsa natura extra nos positorum, dum vel amabiliter ludit, vel maioribus mundi e.g. solis, spectaculis in stuporem rapit. / 3) Histories (Clio), even fictive ones, especially heroic ones (Calliope), or those of sadder outcome (Melpomene), or happier outcome (Thalia); music; dances (Terpsichore); paintings (Erato, Polyhymnia); and any specimens of the liberal arts, when they provoke emulation; the very nature of things placed outside us, when it either plays charmingly or seizes us into wonder by greater spectacles of the world, for example of the sun (Urania), § 82. One stirred in this way is mousoleptos kai mousopataktos.
(Uranie), § 82. Hac ratione concitatus mousoleptos kai mousopataktos est. / Hence the Muses no less than the Graces are companions and are not well torn apart.
Hinc Musae non minus, ac Gratiae, sociae sunt, neque bene divelluntur. Una florente e.g. circa tempora Alexandri M. Augusti, Ludovici XIIII. floruerunt etiam aliae. / When one flourishes, for example around the times of Alexander the Great, Augustus, and Louis XIV, the others also flourished.
§ 84
4) Otium comparativum, E. § 267. M. § 638. quando mens curis soluta laborum negotiorumque reponit onus et per amoena § 83. ambulacra temere errans, § 81. serena patet in secessu divinis afflatibus, § 80. Hoc forsan est in Helicone pascere, somniare in Parnasso.
4) Comparative leisure, Ethics, § 267, Metaphysics, § 638, when the mind, released from cares, puts aside the burden of labors and affairs, and while wandering at random through pleasant walks, § 83, § 81, lies serenely open in retreat to divine breathings, § 80. This perhaps is to graze on Helicon, to dream on Parnassus.
O! dulce otium honestumque, ac paene omni negotio pulcrius! o! mare! o! litus! verum secretumque Mouseion! quam multa invenitis! quam multa dictatis!
"O sweet and honourable Leisure, preferable (I had almost said) to any Business whatsoever! O Sea! O Shore! You true and private Studying-Place! How many things you dictate to me? How many things you occasion me to invent?"
Plin. L. I. ep. 9.
Pliny, Book I, Epistle 9.
4) Otium comparativum, E. § 267. M. § 638. quando mens curis soluta laborum negotiorumque reponit onus et per amoena § 83. ambulacra temere errans, § 81. serena patet in secessu divinis afflatibus, § 80. Hoc forsan est in Helicone pascere, somniare in Parnasso.
4) Comparative leisure, Ethics, § 267, Metaphysics, § 638, when the mind, released from cares, puts aside the burden of labors and affairs, and while wandering at random through pleasant walks, § 83, § 81, lies serenely open in retreat to divine breathings, § 80. This perhaps is to graze on Helicon, to dream on Parnassus.
O! dulce otium honestumque, ac paene omni negotio pulcrius! o! mare! o! litus! verum secretumque Mouseion! quam multa invenitis! quam multa dictatis!
"O sweet and honourable Leisure, preferable (I had almost said) to any Business whatsoever! O Sea! O Shore! You true and private Studying-Place! How many things you dictate to me? How many things you occasion me to invent?"
Plin. L. I. ep. 9.
Pliny, Book I, Epistle 9.
4) Otium comparativum, E. § 267. M. § 638.
4) Comparative leisure, Ethics, § 267, Metaphysics, § 638,
quando mens curis
when the mind, released from cares,
soluta laborum negotiorumque reponit onus
puts aside the burden of labors and affairs,
et per amoena § 83.
and while wandering at random through pleasant walks, § 83,
ambulacra temere errans, § 81. serena patet in secessu divinis afflatibus,
§ 81, lies serenely open in retreat to divine breathings,
§ 80. Hoc forsan est in Helicone pascere, somniare in Parnasso.
§ 80. This perhaps is to graze on Helicon, to dream on Parnassus.
O! dulce otium honestumque, ac paene omni negotio pulcrius! o! mare! o! litus! verum secretumque Mouseion! quam multa invenitis! quam multa dictatis!
"O sweet and honourable Leisure, preferable (I had almost said) to any Business whatsoever! O Sea! O Shore! You true and private Studying-Place! How many things you dictate to me? How many things you occasion me to invent?"
Plin. L. I. ep. 9.
Pliny, Book I, Epistle 9.
4) Otium comparativum, E. § 267. M. § 638. quando mens curis soluta laborum negotiorumque reponit onus et per amoena § 83. ambulacra temere errans, § 81. serena patet in secessu divinis afflatibus, § 80. Hoc forsan est in Helicone pascere, somniare in Parnasso. / 4) Comparative leisure, Ethics, § 267, Metaphysics, § 638, when the mind, released from cares, puts aside the burden of labors and affairs, and while wandering at random through pleasant walks, § 83, § 81, lies serenely open in retreat to divine breathings, § 80. This perhaps is to graze on Helicon, to dream on Parnassus.
O! dulce otium honestumque, ac paene omni negotio pulcrius! o! mare! o! litus! verum secretumque Mouseion! quam multa invenitis! quam multa dictatis!
"O sweet and honourable Leisure, preferable (I had almost said) to any Business whatsoever! O Sea! O Shore! You true and private Studying-Place! How many things you dictate to me? How many things you occasion me to invent?"
Plin. L. I. ep. 9. / Pliny, Book I, Epistle 9.
§ 85
5) Si pulcre cogitaturo requiritur status, qualem § 39 descripsi, praesertim in sensationibus themati satis heterogeneis constituto, aquae potori, pro positu corporis, § 78, opportunus erit generosioris laticis modicus haustus, quo remittentibus nonnihil sensationibus e.g. molestis clarescere necessariae e.g. hilares imaginationes et praevisiones eo magis possint. M. § 554. Hunc autem satis multis esse fontibus historici naturae narrant. Pone talem vim in Aganippe fuisse.
5) If a state such as I described in § 39 is required for one about to think beautifully, especially when he is set amid sensations rather heterogeneous to the theme, then for a drinker of water, according to the disposition of the body, § 78, a moderate draught of a more generous liquid will be opportune; by it, with sensations, for example troublesome ones, somewhat relaxed, necessary cheerful imaginations and foresights, for example, may be able to become all the clearer, Metaphysics, § 554. Historians of nature report that this power belongs to quite many springs. Suppose such a power was in Aganippe.
5) Si pulcre cogitaturo requiritur status, qualem § 39 descripsi, praesertim in sensationibus themati satis heterogeneis constituto, aquae potori, pro positu corporis, § 78, opportunus erit generosioris laticis modicus haustus, quo remittentibus nonnihil sensationibus e.g. molestis clarescere necessariae e.g. hilares imaginationes et praevisiones eo magis possint. M. § 554. Hunc autem satis multis esse fontibus historici naturae narrant.
5) If a state such as I described in § 39 is required for one about to think beautifully, especially when he is set amid sensations rather heterogeneous to the theme, then for a drinker of water, according to the disposition of the body, § 78, a moderate draught of a more generous liquid will be opportune; by it, with sensations, for example troublesome ones, somewhat relaxed, necessary cheerful imaginations and foresights, for example, may be able to become all the clearer, Metaphysics, § 554. Historians of nature report that this power belongs to quite many springs.
Pone talem vim in Aganippe fuisse.
Suppose such a power was in Aganippe.
5) Si pulcre cogitaturo requiritur status, qualem § 39 descripsi,
5) If a state such as I described
praesertim in
in § 39 is required for one about to think beautifully,
sensationibus themati satis heterogeneis constituto,
especially when he is set amid sensations rather heterogeneous to
aquae potori, pro positu corporis,
the theme, then for a drinker of water,
§ 78,
according to the disposition of the body, § 78,
opportunus erit generosioris laticis modicus haustus, quo
a moderate draught of a more generous liquid will be opportune;
remittentibus nonnihil sensationibus e.g. molestis clarescere necessariae e.g.
by it, with sensations, for example troublesome ones, somewhat relaxed, necessary
hilares imaginationes et praevisiones eo magis possint.
cheerful imaginations and foresights, for example, may be able
M. § 554.
to become all the clearer, Metaphysics, § 554.
Hunc autem satis multis esse fontibus historici naturae narrant.
Historians of nature report that this power belongs to quite many springs.
Pone talem vim in Aganippe fuisse.
Suppose such a power was in Aganippe.
5) Si pulcre cogitaturo requiritur status, qualem § 39 descripsi, praesertim in sensationibus themati satis heterogeneis constituto, aquae potori, pro positu corporis, § 78, opportunus erit generosioris laticis modicus haustus, quo remittentibus nonnihil sensationibus e.g. molestis clarescere necessariae e.g. hilares imaginationes et praevisiones eo magis possint. M. § 554. Hunc autem satis multis esse fontibus historici naturae narrant. / 5) If a state such as I described in § 39 is required for one about to think beautifully, especially when he is set amid sensations rather heterogeneous to the theme, then for a drinker of water, according to the disposition of the body, § 78, a moderate draught of a more generous liquid will be opportune; by it, with sensations, for example troublesome ones, somewhat relaxed, necessary cheerful imaginations and foresights, for example, may be able to become all the clearer, Metaphysics, § 554. Historians of nature report that this power belongs to quite many springs.
Pone talem vim in Aganippe fuisse. / Suppose such a power was in Aganippe.
§ 86
Fontanae eiusmodi praeferent vinum § 85. cum Horatio iudicantes
Those judging with Horace will prefer wine to fountains of this sort, § 85:
Nulla placere diu neque vivere carmina posses Quae scribuntur aquae potoribus. Ille liquor docuit voces inflectere cantu, § 83. Movit et ad certos nescia membra modos, § 81. Bacchus et agricolae magno confecta labore Pectora tristitiae dissoluenda dedit.
"Horace component:
No verse, you know, Maecenas, can live long
Writ by a water-drinker.
Tibullus component:
Song followed soon, a prompting of the god,
And rhythmic dance of lightly leaping feet.
Of Bacchus the o'er-wearied swain receives
Deliverance from all his pains;"
§§ 84, 52.
(§§ 83, 81, 84, 52);
Bacchus et afflictis requiem mortalibus affert, Crura licet dura compede pulsa sonent.
"Bacchus gives comfort when a mortal grieves,
And mirth to men in chains."
§ 85. Tib. Hinc et Bacchus incitationis inflammationisque aestheticae auctor est. § 80. licet illepide fallatur, qui fictam Horatii od. L. II. 19. III. 25. ebrietatem bona ac germana fide, ceu veram, imitaturus, tamdiu libat Apollini ac Musis, Bacchoque litat, donec iam iamque promturus oracula
§ 85, Tibullus. Hence Bacchus too is the author of aesthetic incitement and inflammation, § 80, although he is tastelessly deceived who, intending in good and genuine faith to imitate as true the fictive drunkenness of Horace, Odes II.19 and III.25, pours libations to Apollo and the Muses, and sacrifices to Bacchus, until, just about to utter oracles,
Sternitur, exanimisque tremens procumbit humi
"The ox rolls over, and quivering and lifeless lies along the ground."
– Virg.
Virgil.
Fontanae eiusmodi praeferent vinum § 85. cum Horatio iudicantes
Those judging with Horace will prefer wine to fountains of this sort, § 85:
Nulla placere diu neque vivere carmina posses Quae scribuntur aquae potoribus. Ille liquor docuit voces inflectere cantu, § 83. Movit et ad certos nescia membra modos, § 81. Bacchus et agricolae magno confecta labore Pectora tristitiae dissoluenda dedit.
"Horace component:
No verse, you know, Maecenas, can live long
Writ by a water-drinker.
Tibullus component:
Song followed soon, a prompting of the god,
And rhythmic dance of lightly leaping feet.
Of Bacchus the o'er-wearied swain receives
Deliverance from all his pains;"
§§ 84, 52.
(§§ 83, 81, 84, 52);
Bacchus et afflictis requiem mortalibus affert, Crura licet dura compede pulsa sonent.
"Bacchus gives comfort when a mortal grieves,
And mirth to men in chains."
§ 85. Tib. Hinc et Bacchus incitationis inflammationisque aestheticae auctor est. § 80. licet illepide fallatur, qui fictam Horatii od. L. II. 19. III. 25. ebrietatem bona ac germana fide, ceu veram, imitaturus, tamdiu libat Apollini ac Musis, Bacchoque litat, donec iam iamque promturus oracula
§ 85, Tibullus. Hence Bacchus too is the author of aesthetic incitement and inflammation, § 80, although he is tastelessly deceived who, intending in good and genuine faith to imitate as true the fictive drunkenness of Horace, Odes II.19 and III.25, pours libations to Apollo and the Muses, and sacrifices to Bacchus, until, just about to utter oracles,
Sternitur, exanimisque tremens procumbit humi
"The ox rolls over, and quivering and lifeless lies along the ground."
– Virg.
Virgil.
Fontanae eiusmodi praeferent vinum
Those judging with Horace will prefer wine to fountains of this sort,
§ 85. cum Horatio iudicantes
§ 85:
Nulla placere diu neque vivere carmina posses Quae scribuntur aquae potoribus. Ille liquor docuit voces inflectere cantu, § 83. Movit et ad certos nescia membra modos, § 81. Bacchus et agricolae magno confecta labore Pectora tristitiae dissoluenda dedit.
"Horace component:
No verse, you know, Maecenas, can live long
Writ by a water-drinker.
Tibullus component:
Song followed soon, a prompting of the god,
And rhythmic dance of lightly leaping feet.
Of Bacchus the o'er-wearied swain receives
Deliverance from all his pains;"
§§ 84, 52.
(§§ 83, 81, 84, 52);
Bacchus et afflictis requiem mortalibus affert, Crura licet dura compede pulsa sonent.
"Bacchus gives comfort when a mortal grieves,
And mirth to men in chains."
§ 85. Tib. Hinc et Bacchus incitationis
§ 85, Tibullus. Hence Bacchus too is the author
inflammationisque aestheticae auctor est. § 80.
of aesthetic incitement and inflammation, § 80,
licet illepide fallatur, qui fictam Horatii od. L. II.
although he is tastelessly deceived who, intending in
19. III. 25. ebrietatem bona ac
good and genuine faith to
germana fide,
imitate as true the fictive drunkenness of Horace, Odes
ceu veram, imitaturus, tamdiu libat Apollini ac Musis,
II.19 and III.25, pours libations to Apollo and the Muses,
Bacchoque litat, donec iam iamque promturus oracula
and sacrifices to Bacchus, until, just about to utter oracles,
Sternitur, exanimisque tremens procumbit humi
"The ox rolls over, and quivering and lifeless lies along the ground."
– Virg.
Virgil.
Fontanae eiusmodi praeferent vinum § 85. cum Horatio iudicantes / Those judging with Horace will prefer wine to fountains of this sort, § 85:
Nulla placere diu neque vivere carmina posses Quae scribuntur aquae potoribus. Ille liquor docuit voces inflectere cantu, § 83. Movit et ad certos nescia membra modos, § 81. Bacchus et agricolae magno confecta labore Pectora tristitiae dissoluenda dedit.
"Horace component:
No verse, you know, Maecenas, can live long
Writ by a water-drinker.
Tibullus component:
Song followed soon, a prompting of the god,
And rhythmic dance of lightly leaping feet.
Of Bacchus the o'er-wearied swain receives
Deliverance from all his pains;"
§§ 84, 52. / (§§ 83, 81, 84, 52);
Bacchus et afflictis requiem mortalibus affert, Crura licet dura compede pulsa sonent.
"Bacchus gives comfort when a mortal grieves,
And mirth to men in chains."
§ 85. Tib. Hinc et Bacchus incitationis inflammationisque aestheticae auctor est. § 80. licet illepide fallatur, qui fictam Horatii od. L. II. 19. III. 25. ebrietatem bona ac germana fide, ceu veram, imitaturus, tamdiu libat Apollini ac Musis, Bacchoque litat, donec iam iamque promturus oracula / § 85, Tibullus. Hence Bacchus too is the author of aesthetic incitement and inflammation, § 80, although he is tastelessly deceived who, intending in good and genuine faith to imitate as true the fictive drunkenness of Horace, Odes II.19 and III.25, pours libations to Apollo and the Muses, and sacrifices to Bacchus, until, just about to utter oracles,
Sternitur, exanimisque tremens procumbit humi
"The ox rolls over, and quivering and lifeless lies along the ground."
– Virg. / Virgil.
§ 87
7) Nova occasio est castis aestheticis, qui sedentes adversus, identidem, nescio quam, spectant et audiunt dulce ridentem. Misere quod omnes eripit sensus ipsis. Nam simul quam Lesbiam auspiciunt, nihil est super illis.
7) A new occasion belongs to chaste aestheticians who, sitting opposite, again and again look upon and hear some woman sweetly laughing. Miserably, this steals all their senses from them. For as soon as they catch sight of Lesbia, nothing remains for them:
Lingua sed torpet, tenuis sub artus Flamma dimanat, sonitu suopte Tintinant aures, gemina teguntur Lumina nocte.
"My tongue is dulled, my limbs adown
Flows subtle flame; with sound its own
Rings either ear, and o'er are strown
Mine eyes with night."
Cat. Quando autem absentes angiportum perambulant, § 81. clausam ianuam fenestrasque vacuas salutantes, subito se in montes et lucos ex urbe removent, § 84. ibique suum naturae miraculum procul vident dulce ridens, dulce loquens audiunt, fingunt, scribunt, canunt, psallunt, pingunt. Silva interpres harum curarum et conscia sidera, § 83. ne sperare quidem ausos esse, quae praevident summa cum voluptate perfrui, § 82. Certe Venus ac Amor horum potius caussa habentur auctores incitationis, de qua loquimur, § 78, quam ob prostibulorum praecones, Quando immunda crepant ignominiosaque, §§ 54, 59.
Catullus. But when, absent, they walk through a narrow street, § 81, greeting a closed door and empty windows, suddenly they remove themselves from the city into mountains and groves, § 84; there from afar they see their miracle of nature sweetly smiling, hear her sweetly speaking, imagine, write, sing, play, and paint. The forest is interpreter of these cares and the stars their witnesses, § 83. They scarcely dared hope for the things they foresee and enjoy with the highest pleasure, § 82. Certainly Venus and Love are held to be authors of this incitement, of which we speak, § 78, more for these reasons than because of heralds of brothels, "when they creak out foul and shameful things," §§ 54, 59.
7) Nova occasio est castis aestheticis, qui sedentes adversus, identidem, nescio quam, spectant et audiunt dulce ridentem.
7) A new occasion belongs to chaste aestheticians who, sitting opposite, again and again look upon and hear some woman sweetly laughing.
Misere quod omnes eripit sensus ipsis.
Miserably, this steals all their senses from them.
Nam simul quam Lesbiam auspiciunt, nihil est super illis.
For as soon as they catch sight of Lesbia, nothing remains for them:
Lingua sed torpet, tenuis sub artus Flamma dimanat, sonitu suopte Tintinant aures, gemina teguntur Lumina nocte.
"My tongue is dulled, my limbs adown
Flows subtle flame; with sound its own
Rings either ear, and o'er are strown
Mine eyes with night."
Cat.
Catullus.
Quando autem absentes angiportum perambulant, § 81. clausam ianuam fenestrasque vacuas salutantes, subito se in montes et lucos ex urbe removent, § 84. ibique suum naturae miraculum procul vident dulce ridens, dulce loquens audiunt, fingunt, scribunt, canunt, psallunt, pingunt.
But when, absent, they walk through a narrow street, § 81, greeting a closed door and empty windows, suddenly they remove themselves from the city into mountains and groves, § 84; there from afar they see their miracle of nature sweetly smiling, hear her sweetly speaking, imagine, write, sing, play, and paint.
Silva interpres harum curarum et conscia sidera, § 83. ne sperare quidem ausos esse, quae praevident summa cum voluptate perfrui, § 82. Certe Venus ac Amor horum potius caussa habentur auctores incitationis, de qua loquimur, § 78, quam ob prostibulorum praecones, Quando immunda crepant ignominiosaque, §§ 54, 59.
The forest is interpreter of these cares and the stars their witnesses, § 83. They scarcely dared hope for the things they foresee and enjoy with the highest pleasure, § 82. Certainly Venus and Love are held to be authors of this incitement, of which we speak, § 78, more for these reasons than because of heralds of brothels, "when they creak out foul and shameful things," §§ 54, 59.
7) Nova occasio est castis aestheticis, qui
7) A new occasion belongs to chaste aestheticians who,
sedentes adversus, identidem, nescio quam,
sitting opposite, again and again look
spectant et audiunt dulce ridentem.
upon and hear some woman sweetly laughing.
Misere quod omnes eripit sensus ipsis.
Miserably, this steals all their senses from them.
Nam simul quam Lesbiam
For as soon as they catch sight of Lesbia,
auspiciunt, nihil est super illis.
nothing remains for them:
Lingua sed torpet, tenuis sub artus Flamma dimanat, sonitu suopte Tintinant aures, gemina teguntur Lumina nocte.
"My tongue is dulled, my limbs adown
Flows subtle flame; with sound its own
Rings either ear, and o'er are strown
Mine eyes with night."
Cat.
Catullus.
Quando autem absentes angiportum perambulant, § 81.
But when, absent, they walk through a narrow street, § 81,
clausam ianuam fenestrasque vacuas salutantes, subito
greeting a closed door and empty windows,
se in montes
suddenly they remove themselves from the city into mountains
et lucos ex urbe removent, § 84.
and groves, § 84;
ibique suum naturae miraculum procul vident dulce ridens,
there from afar they see their miracle of nature sweetly smiling,
dulce loquens audiunt, fingunt, scribunt, canunt, psallunt, pingunt.
hear her sweetly speaking, imagine, write, sing, play, and paint.
Silva interpres harum curarum et conscia sidera,
The forest is interpreter of these cares and the stars
§ 83. ne sperare quidem ausos esse,
their witnesses, § 83. They scarcely dared hope for the
quae praevident summa cum voluptate perfrui, § 82.
things they foresee and enjoy with the highest pleasure, § 82.
Certe Venus ac Amor horum potius caussa habentur auctores incitationis,
Certainly Venus and Love are held to be authors of this incitement,
de qua loquimur, § 78, quam
of which we speak, § 78, more for these reasons
ob prostibulorum praecones,
than because of heralds of brothels,
Quando immunda crepant ignominiosaque, §§ 54, 59.
"when they creak out foul and shameful things," §§ 54, 59.
7) Nova occasio est castis aestheticis, qui sedentes adversus, identidem, nescio quam, spectant et audiunt dulce ridentem. / 7) A new occasion belongs to chaste aestheticians who, sitting opposite, again and again look upon and hear some woman sweetly laughing.
Misere quod omnes eripit sensus ipsis. / Miserably, this steals all their senses from them.
Nam simul quam Lesbiam auspiciunt, nihil est super illis. / For as soon as they catch sight of Lesbia, nothing remains for them:
Lingua sed torpet, tenuis sub artus Flamma dimanat, sonitu suopte Tintinant aures, gemina teguntur Lumina nocte.
"My tongue is dulled, my limbs adown
Flows subtle flame; with sound its own
Rings either ear, and o'er are strown
Mine eyes with night."
Cat. / Catullus.
Quando autem absentes angiportum perambulant, § 81. clausam ianuam fenestrasque vacuas salutantes, subito se in montes et lucos ex urbe removent, § 84. ibique suum naturae miraculum procul vident dulce ridens, dulce loquens audiunt, fingunt, scribunt, canunt, psallunt, pingunt. / But when, absent, they walk through a narrow street, § 81, greeting a closed door and empty windows, suddenly they remove themselves from the city into mountains and groves, § 84; there from afar they see their miracle of nature sweetly smiling, hear her sweetly speaking, imagine, write, sing, play, and paint.
Silva interpres harum curarum et conscia sidera, § 83. ne sperare quidem ausos esse, quae praevident summa cum voluptate perfrui, § 82. Certe Venus ac Amor horum potius caussa habentur auctores incitationis, de qua loquimur, § 78, quam ob prostibulorum praecones, Quando immunda crepant ignominiosaque, §§ 54, 59. / The forest is interpreter of these cares and the stars their witnesses, § 83. They scarcely dared hope for the things they foresee and enjoy with the highest pleasure, § 82. Certainly Venus and Love are held to be authors of this incitement, of which we speak, § 78, more for these reasons than because of heralds of brothels, "when they creak out foul and shameful things," §§ 54, 59.
§ 88
Veriores forsan, ac dii sunt, § 80, occasiones erunt, 8.) si quem
Truer occasions, perhaps, than gods, § 80, will be 8) if
Decisis humilem pennis, inopemque paterni Et laris et fundi paupertas impulit audax, Ut versus faceret,
Then when Philippi turned me all adrift
A poor plucked fledgeling, for myself to shift,
Bereft of property, impaired in purse,
Sheer penury drove me into scribbling verse:
sicut Horatium, qui de se pergit per iocum narrare, quod bene multi serio verissimum putant:
as it did Horace, who goes on to narrate about himself in jest what many, in seriousness, think most true:
Quod non desit, habentem, Quae poterunt unquam satis expurgare cicutae, Ni melius dormire putem, quam scribere versus?
"But now, when times are altered, having got
Enough, thank heaven, at least to boil my pot,
I were the veriest madman if I chose
To write a poem rather than to doze."
Veriores forsan, ac dii sunt, § 80, occasiones erunt, 8.) si quem
Truer occasions, perhaps, than gods, § 80, will be 8) if
Decisis humilem pennis, inopemque paterni Et laris et fundi paupertas impulit audax, Ut versus faceret,
Then when Philippi turned me all adrift
A poor plucked fledgeling, for myself to shift,
Bereft of property, impaired in purse,
Sheer penury drove me into scribbling verse:
sicut Horatium, qui de se pergit per iocum narrare, quod bene multi serio verissimum putant:
as it did Horace, who goes on to narrate about himself in jest what many, in seriousness, think most true:
Quod non desit, habentem, Quae poterunt unquam satis expurgare cicutae, Ni melius dormire putem, quam scribere versus?
"But now, when times are altered, having got
Enough, thank heaven, at least to boil my pot,
I were the veriest madman if I chose
To write a poem rather than to doze."
Veriores forsan, ac dii sunt, § 80, occasiones erunt, 8.) si quem
Truer occasions, perhaps, than gods, § 80, will be 8) if
Decisis humilem pennis, inopemque paterni Et laris et fundi paupertas impulit audax, Ut versus faceret,
Then when Philippi turned me all adrift
A poor plucked fledgeling, for myself to shift,
Bereft of property, impaired in purse,
Sheer penury drove me into scribbling verse:
sicut Horatium, qui
as it did Horace, who goes on to narrate
de se pergit per iocum narrare, quod bene multi serio verissimum putant:
about himself in jest what many, in seriousness, think most true:
Quod non desit, habentem, Quae poterunt unquam satis expurgare cicutae, Ni melius dormire putem, quam scribere versus?
"But now, when times are altered, having got
Enough, thank heaven, at least to boil my pot,
I were the veriest madman if I chose
To write a poem rather than to doze."
Veriores forsan, ac dii sunt, § 80, occasiones erunt, 8.) si quem / Truer occasions, perhaps, than gods, § 80, will be 8) if
Decisis humilem pennis, inopemque paterni Et laris et fundi paupertas impulit audax, Ut versus faceret,
Then when Philippi turned me all adrift
A poor plucked fledgeling, for myself to shift,
Bereft of property, impaired in purse,
Sheer penury drove me into scribbling verse:
sicut Horatium, qui de se pergit per iocum narrare, quod bene multi serio verissimum putant: / as it did Horace, who goes on to narrate about himself in jest what many, in seriousness, think most true:
Quod non desit, habentem, Quae poterunt unquam satis expurgare cicutae, Ni melius dormire putem, quam scribere versus?
"But now, when times are altered, having got
Enough, thank heaven, at least to boil my pot,
I were the veriest madman if I chose
To write a poem rather than to doze."
§ 89
9) Indignatio
9) Indignation:
Archilochum proprio rabies armavit iambo.
"Archilochus, inspired by fiery rage,
Called forth Iambics:"
Hor. Horatius eandem occasionem sibi praesagit, Serm. L. II. 1. v. 40–60. Iuvenalis eam statim ab initio spirat:
Horace. Horace foretells the same occasion for himself, Satires II.1, lines 40–60. Juvenal breathes it immediately from the beginning:
Semper ego auditor tantum nunquamne reponam Vexatus toties rauci Theseide Codri? e.c. Difficile est satiram non scribere. Nam quis iniquae Tam patiens urbis, tam ferreus, ut teneat se? e.c. Quid referam, quanta siccum iecur ardeat ira? e.c. Haec ego non credam Venusina digna lucerna. Haec ego non agitem? Si natura negat, facit indignatio versum Qualemcunque potest, quales ego.
"Must I always be a hearer only? Shall I never retaliate, though plagued so often with the Theseid of Codrus, hoarse with reciting it?
... it is difficult not to write satire. For who can be so tolerant of this iniquitous city, who so case-hardened, as to contain himself!
Why need I tell with what indignation my parched liver boils ...?
Shall I not deem these themes worthy of the lamp of Venusium? Shall I not lash these?
If nature denies the power, indignation would give birth to verses, such as it could produce, like mine and Cluvienus'."
Sat. I. Ita pergit in reliquis. Ex eodem fonte Demosthenis et Ciceronis Philippicae, huius Verrinae et Catilinariae, Ovidii Ibis, e.c.
Satire I. So he proceeds in the rest. From the same source come the Philippics of Demosthenes and Cicero, Cicero's Verrines and Catilinarians, Ovid's Ibis, and so forth.
9) Indignatio
9) Indignation:
Archilochum proprio rabies armavit iambo.
"Archilochus, inspired by fiery rage,
Called forth Iambics:"
Hor. Horatius eandem occasionem sibi praesagit, Serm. L. II. 1. v. 40–60. Iuvenalis eam statim ab initio spirat:
Horace. Horace foretells the same occasion for himself, Satires II.1, lines 40–60. Juvenal breathes it immediately from the beginning:
Semper ego auditor tantum nunquamne reponam Vexatus toties rauci Theseide Codri? e.c. Difficile est satiram non scribere. Nam quis iniquae Tam patiens urbis, tam ferreus, ut teneat se? e.c. Quid referam, quanta siccum iecur ardeat ira? e.c. Haec ego non credam Venusina digna lucerna. Haec ego non agitem? Si natura negat, facit indignatio versum Qualemcunque potest, quales ego.
"Must I always be a hearer only? Shall I never retaliate, though plagued so often with the Theseid of Codrus, hoarse with reciting it?
... it is difficult not to write satire. For who can be so tolerant of this iniquitous city, who so case-hardened, as to contain himself!
Why need I tell with what indignation my parched liver boils ...?
Shall I not deem these themes worthy of the lamp of Venusium? Shall I not lash these?
If nature denies the power, indignation would give birth to verses, such as it could produce, like mine and Cluvienus'."
Sat. I. Ita pergit in reliquis.
Satire I. So he proceeds in the rest.
Ex eodem fonte Demosthenis et Ciceronis Philippicae, huius Verrinae et Catilinariae, Ovidii Ibis, e.c.
From the same source come the Philippics of Demosthenes and Cicero, Cicero's Verrines and Catilinarians, Ovid's Ibis, and so forth.
9) Indignatio
9) Indignation:
Archilochum proprio rabies armavit iambo.
"Archilochus, inspired by fiery rage,
Called forth Iambics:"
Hor. Horatius eandem occasionem sibi praesagit, Serm.
Horace. Horace foretells the same occasion for
L. II. 1. v. 40–60. Iuvenalis eam statim ab initio spirat:
himself, Satires II.1, lines 40–60. Juvenal breathes it immediately from the beginning:
Semper ego auditor tantum nunquamne reponam Vexatus toties rauci Theseide Codri? e.c. Difficile est satiram non scribere. Nam quis iniquae Tam patiens urbis, tam ferreus, ut teneat se? e.c. Quid referam, quanta siccum iecur ardeat ira? e.c. Haec ego non credam Venusina digna lucerna. Haec ego non agitem? Si natura negat, facit indignatio versum Qualemcunque potest, quales ego.
"Must I always be a hearer only? Shall I never retaliate, though plagued so often with the Theseid of Codrus, hoarse with reciting it?
... it is difficult not to write satire. For who can be so tolerant of this iniquitous city, who so case-hardened, as to contain himself!
Why need I tell with what indignation my parched liver boils ...?
Shall I not deem these themes worthy of the lamp of Venusium? Shall I not lash these?
If nature denies the power, indignation would give birth to verses, such as it could produce, like mine and Cluvienus'."
Sat. I. Ita pergit in reliquis.
Satire I. So he proceeds in the rest.
Ex eodem fonte Demosthenis et Ciceronis
From the same source come the Philippics of Demosthenes and Cicero,
Philippicae, huius Verrinae et Catilinariae, Ovidii Ibis, e.c.
Cicero's Verrines and Catilinarians, Ovid's Ibis, and so forth.
9) Indignatio / 9) Indignation:
Archilochum proprio rabies armavit iambo.
"Archilochus, inspired by fiery rage,
Called forth Iambics:"
Hor. Horatius eandem occasionem sibi praesagit, Serm. L. II. 1. v. 40–60. Iuvenalis eam statim ab initio spirat: / Horace. Horace foretells the same occasion for himself, Satires II.1, lines 40–60. Juvenal breathes it immediately from the beginning:
Semper ego auditor tantum nunquamne reponam Vexatus toties rauci Theseide Codri? e.c. Difficile est satiram non scribere. Nam quis iniquae Tam patiens urbis, tam ferreus, ut teneat se? e.c. Quid referam, quanta siccum iecur ardeat ira? e.c. Haec ego non credam Venusina digna lucerna. Haec ego non agitem? Si natura negat, facit indignatio versum Qualemcunque potest, quales ego.
"Must I always be a hearer only? Shall I never retaliate, though plagued so often with the Theseid of Codrus, hoarse with reciting it?
... it is difficult not to write satire. For who can be so tolerant of this iniquitous city, who so case-hardened, as to contain himself!
Why need I tell with what indignation my parched liver boils ...?
Shall I not deem these themes worthy of the lamp of Venusium? Shall I not lash these?
If nature denies the power, indignation would give birth to verses, such as it could produce, like mine and Cluvienus'."
Sat. I. Ita pergit in reliquis. / Satire I. So he proceeds in the rest.
Ex eodem fonte Demosthenis et Ciceronis Philippicae, huius Verrinae et Catilinariae, Ovidii Ibis, e.c. / From the same source come the Philippics of Demosthenes and Cicero, Cicero's Verrines and Catilinarians, Ovid's Ibis, and so forth.
§ 90
Satis cognata indignationi est 10) irrisio, M. § 684. Horatio tamen magis amica, ac indignatio, minus amara, plusque salis, quam fellis habens. Hinc αὐτοσχεδιάσματα, de quibus § 52, militumque currus triumphales stipantium. Hinc vetus
10) Ridicule is sufficiently akin to indignation, Metaphysics, § 684, yet it is friendlier to Horace than indignation: less bitter, having more salt than gall. Hence the improvisations of which § 52 spoke, and the soldiers accompanying triumphal chariots. Hence old
Comoedia non sine multa Laude, sed in vitium libertas excidit, et vim Dignam lege regi.
"The elder Comedy had next its turn,
Nor small the glory it contrived to earn:
But freedom passed into unbridled spite,
And law was soon invoked to set things right:"
Hor. Hinc Aristophanes, hinc Lucianus paene omnis, et plura Martialis epigrammata.
Horace. Hence Aristophanes, hence almost all of Lucian, and many epigrams of Martial.
Satis cognata indignationi est 10) irrisio, M. § 684. Horatio tamen magis amica, ac indignatio, minus amara, plusque salis, quam fellis habens.
10) Ridicule is sufficiently akin to indignation, Metaphysics, § 684, yet it is friendlier to Horace than indignation: less bitter, having more salt than gall.
Hinc αὐτοσχεδιάσματα, de quibus § 52, militumque currus triumphales stipantium.
Hence the improvisations of which § 52 spoke, and the soldiers accompanying triumphal chariots.
Hinc vetus
Hence old
Comoedia non sine multa Laude, sed in vitium libertas excidit, et vim Dignam lege regi.
"The elder Comedy had next its turn,
Nor small the glory it contrived to earn:
But freedom passed into unbridled spite,
And law was soon invoked to set things right:"
Hor. Hinc Aristophanes, hinc Lucianus paene omnis, et plura Martialis epigrammata.
Horace. Hence Aristophanes, hence almost all of Lucian, and many epigrams of Martial.
Satis cognata indignationi est 10) irrisio, M.
10) Ridicule is sufficiently akin to indignation, Metaphysics,
§ 684. Horatio tamen magis amica, ac indignatio,
§ 684, yet it is friendlier to Horace than indignation:
minus amara, plusque salis, quam fellis habens.
less bitter, having more salt than gall.
Hinc αὐτοσχεδιάσματα, de quibus § 52,
Hence the improvisations of which § 52 spoke,
militumque currus triumphales stipantium.
and the soldiers accompanying triumphal chariots.
Hinc vetus
Hence old
Comoedia non sine multa Laude, sed in vitium libertas excidit, et vim Dignam lege regi.
"The elder Comedy had next its turn,
Nor small the glory it contrived to earn:
But freedom passed into unbridled spite,
And law was soon invoked to set things right:"
Hor. Hinc Aristophanes, hinc Lucianus paene omnis,
Horace. Hence Aristophanes, hence almost all of Lucian,
et plura Martialis epigrammata.
and many epigrams of Martial.
Satis cognata indignationi est 10) irrisio, M. § 684. Horatio tamen magis amica, ac indignatio, minus amara, plusque salis, quam fellis habens. / 10) Ridicule is sufficiently akin to indignation, Metaphysics, § 684, yet it is friendlier to Horace than indignation: less bitter, having more salt than gall.
Hinc αὐτοσχεδιάσματα, de quibus § 52, militumque currus triumphales stipantium. / Hence the improvisations of which § 52 spoke, and the soldiers accompanying triumphal chariots.
Hinc vetus / Hence old
Comoedia non sine multa Laude, sed in vitium libertas excidit, et vim Dignam lege regi.
"The elder Comedy had next its turn,
Nor small the glory it contrived to earn:
But freedom passed into unbridled spite,
And law was soon invoked to set things right:"
Hor. Hinc Aristophanes, hinc Lucianus paene omnis, et plura Martialis epigrammata. / Horace. Hence Aristophanes, hence almost all of Lucian, and many epigrams of Martial.
§ 91
11) Omnes animi commotiones, quae tantae non sunt, ut omnem symbolicam paene cognitionem intuitus opprimat, quando de pulcre non cogitandis tantum, sed et efferendis loquimur; 12) omnes fortunae casus tristiores, nisi frangant, laetiores, nisi obtundant et distrahant omnino animum, § 82. Plus tamen elegantiarum sinistris auctorum fatis debemus, quam admodum ridentibus.
11) All commotions of the soul which are not so great that intuition almost overwhelms all symbolic cognition, when we are speaking not only of things to be thought beautifully, but also of things to be brought forth; 12) all the sadder accidents of fortune, unless they break the mind, and happier ones, unless they dull and wholly distract the mind, § 82. Yet we owe more elegances to the adverse fates of authors than to their very smiling ones.
11) Omnes animi commotiones, quae tantae non sunt, ut omnem symbolicam paene cognitionem intuitus opprimat, quando de pulcre non cogitandis tantum, sed et efferendis loquimur; 12) omnes fortunae casus tristiores, nisi frangant, laetiores, nisi obtundant et distrahant omnino animum, § 82. Plus tamen elegantiarum sinistris auctorum fatis debemus, quam admodum ridentibus.
11) All commotions of the soul which are not so great that intuition almost overwhelms all symbolic cognition, when we are speaking not only of things to be thought beautifully, but also of things to be brought forth; 12) all the sadder accidents of fortune, unless they break the mind, and happier ones, unless they dull and wholly distract the mind, § 82. Yet we owe more elegances to the adverse fates of authors than to their very smiling ones.
11) Omnes animi commotiones, quae tantae non sunt,
11) All commotions of the soul which are not so great
ut omnem symbolicam paene cognitionem
that intuition almost overwhelms all symbolic cognition,
intuitus opprimat, quando de pulcre non cogitandis tantum,
when we are speaking not only
sed et efferendis loquimur;
of things to be thought beautifully, but also of things to be brought forth;
12) omnes fortunae casus tristiores,
12) all the sadder accidents of fortune,
nisi frangant, laetiores,
unless they break the mind, and happier ones,
nisi obtundant et distrahant omnino animum, § 82.
unless they dull and wholly distract the mind, § 82.
Plus tamen elegantiarum sinistris auctorum fatis debemus,
Yet we owe more elegances to the adverse fates of authors than
quam admodum ridentibus.
to their very smiling ones.
11) Omnes animi commotiones, quae tantae non sunt, ut omnem symbolicam paene cognitionem intuitus opprimat, quando de pulcre non cogitandis tantum, sed et efferendis loquimur; 12) omnes fortunae casus tristiores, nisi frangant, laetiores, nisi obtundant et distrahant omnino animum, § 82. Plus tamen elegantiarum sinistris auctorum fatis debemus, quam admodum ridentibus. / 11) All commotions of the soul which are not so great that intuition almost overwhelms all symbolic cognition, when we are speaking not only of things to be thought beautifully, but also of things to be brought forth; 12) all the sadder accidents of fortune, unless they break the mind, and happier ones, unless they dull and wholly distract the mind, § 82. Yet we owe more elegances to the adverse fates of authors than to their very smiling ones.
§ 92
13) Agmen claudat in catalogo facile locupletando iuventus, seu potius illa huius vitae periodus, qua nondum akmen suam eo usque transiit anima, ut imaginationes etiam insigniter decreverint. Sicut enim facultates cognoscitivae inferiores primae sunt in eadem phaenomena, ita et eodem, quo creverunt, ordine minuuntur naturaliter. Unde duabus iam potiorem pulcre cogitandi materiem suppeditaturis, §§ 30, 31, languescentibus transiisse iudicatur eleganter cogitandi princeps opportunitas. Unde Horatius non praecipit solum,
13) Let youth close the line in a catalogue easily to be enriched, or rather that period of this life in which the soul has not yet passed its own akme so far that even imaginations have notably decreased. For just as the lower cognitive faculties are first in relation to the same phenomena, so too, in the same order in which they grew, they are naturally diminished. Hence, when two faculties that are to supply the more important matter for thinking beautifully, §§ 30, 31, are now languishing, the chief opportunity for thinking elegantly is judged to have passed. Hence Horace not only instructs,
Solve senescentem mature sanus equum, ne Peccet ad extremum ridendus, et ilia ducat,
"Give rest in time to that old horse, for fear
At last he founder 'mid the general jeer."
sed etiam spectatus satis et donatus iam rude non vult antiquo ludo includi,
but also does not want one sufficiently tested and already given the wooden sword to be enclosed in the old school,
Et versus et caetera ludicra ponens.
"So now I bid my idle songs adieu,"
13) Agmen claudat in catalogo facile locupletando iuventus, seu potius illa huius vitae periodus, qua nondum akmen suam eo usque transiit anima, ut imaginationes etiam insigniter decreverint.
13) Let youth close the line in a catalogue easily to be enriched, or rather that period of this life in which the soul has not yet passed its own akme so far that even imaginations have notably decreased.
Sicut enim facultates cognoscitivae inferiores primae sunt in eadem phaenomena, ita et eodem, quo creverunt, ordine minuuntur naturaliter.
For just as the lower cognitive faculties are first in relation to the same phenomena, so too, in the same order in which they grew, they are naturally diminished.
Unde duabus iam potiorem pulcre cogitandi materiem suppeditaturis, §§ 30, 31, languescentibus transiisse iudicatur eleganter cogitandi princeps opportunitas.
Hence, when two faculties that are to supply the more important matter for thinking beautifully, §§ 30, 31, are now languishing, the chief opportunity for thinking elegantly is judged to have passed.
Unde Horatius non praecipit solum,
Hence Horace not only instructs,
Solve senescentem mature sanus equum, ne Peccet ad extremum ridendus, et ilia ducat,
"Give rest in time to that old horse, for fear
At last he founder 'mid the general jeer."
sed etiam spectatus satis et donatus iam rude non vult antiquo ludo includi,
but also does not want one sufficiently tested and already given the wooden sword to be enclosed in the old school,
Et versus et caetera ludicra ponens.
"So now I bid my idle songs adieu,"
13) Agmen claudat in catalogo facile locupletando iuventus,
13) Let youth close the line in a catalogue easily to be
seu potius illa huius vitae periodus,
enriched, or rather that period of this life in
qua nondum akmen suam eo usque transiit anima,
which the soul has not yet passed its own akme so
ut imaginationes etiam insigniter decreverint.
far that even imaginations have notably decreased.
Sicut enim facultates cognoscitivae inferiores primae sunt
For just as the lower cognitive faculties are
in eadem phaenomena, ita et
first in relation to the same phenomena, so too,
eodem, quo creverunt, ordine minuuntur naturaliter.
in the same order in which they grew, they are naturally diminished.
Unde duabus iam potiorem pulcre
Hence, when two faculties that are to supply the
cogitandi materiem suppeditaturis, §§ 30, 31,
more important matter for thinking beautifully, §§ 30, 31,
languescentibus transiisse iudicatur eleganter cogitandi
are now languishing, the chief opportunity for thinking elegantly
princeps opportunitas.
is judged to have passed.
Unde Horatius non praecipit solum,
Hence Horace not only instructs,
Solve senescentem mature sanus equum, ne Peccet ad extremum ridendus, et ilia ducat,
"Give rest in time to that old horse, for fear
At last he founder 'mid the general jeer."
sed etiam spectatus satis et
but also does not want one sufficiently tested and
donatus iam rude non vult antiquo ludo includi,
already given the wooden sword to be enclosed in the old school,
Et versus et caetera ludicra ponens.
"So now I bid my idle songs adieu,"
13) Agmen claudat in catalogo facile locupletando iuventus, seu potius illa huius vitae periodus, qua nondum akmen suam eo usque transiit anima, ut imaginationes etiam insigniter decreverint. / 13) Let youth close the line in a catalogue easily to be enriched, or rather that period of this life in which the soul has not yet passed its own akme so far that even imaginations have notably decreased.
Sicut enim facultates cognoscitivae inferiores primae sunt in eadem phaenomena, ita et eodem, quo creverunt, ordine minuuntur naturaliter. / For just as the lower cognitive faculties are first in relation to the same phenomena, so too, in the same order in which they grew, they are naturally diminished.
Unde duabus iam potiorem pulcre cogitandi materiem suppeditaturis, §§ 30, 31, languescentibus transiisse iudicatur eleganter cogitandi princeps opportunitas. / Hence, when two faculties that are to supply the more important matter for thinking beautifully, §§ 30, 31, are now languishing, the chief opportunity for thinking elegantly is judged to have passed.
Unde Horatius non praecipit solum, / Hence Horace not only instructs,
Solve senescentem mature sanus equum, ne Peccet ad extremum ridendus, et ilia ducat,
"Give rest in time to that old horse, for fear
At last he founder 'mid the general jeer."
sed etiam spectatus satis et donatus iam rude non vult antiquo ludo includi, / but also does not want one sufficiently tested and already given the wooden sword to be enclosed in the old school,
Et versus et caetera ludicra ponens.
"So now I bid my idle songs adieu,"
§ 93
Per se patet 1) his occasionibus non utendum esse contra fortiores vitae beatae leges; 2) occasiones eas esse tantum, non caussas solitarias, quibus circumfluere possit laevum aut tardum ingenium sine effectu, qui quaerebatur, § 78.
It is clear of itself 1) that these occasions are not to be used against the stronger laws of the happy life; 2) that they are only occasions, not solitary causes, by which a left-hand or sluggish talent may be able to be surrounded without the effect that was being sought, § 78.
Per se patet 1) his occasionibus non utendum esse contra fortiores vitae beatae leges; 2) occasiones eas esse tantum, non caussas solitarias, quibus circumfluere possit laevum aut tardum ingenium sine effectu, qui quaerebatur, § 78.
It is clear of itself 1) that these occasions are not to be used against the stronger laws of the happy life; 2) that they are only occasions, not solitary causes, by which a left-hand or sluggish talent may be able to be surrounded without the effect that was being sought, § 78.
Per se patet 1) his occasionibus
It is clear of itself 1) that these occasions
non utendum esse contra fortiores vitae beatae leges;
are not to be used against the stronger laws of the happy
2) occasiones eas esse tantum, non caussas
life; 2) that they are only occasions, not solitary causes,
solitarias, quibus circumfluere
by which a left-hand or sluggish talent may be
possit laevum aut tardum ingenium sine effectu,
able to be surrounded without the effect
qui quaerebatur, § 78.
that was being sought, § 78.
Per se patet 1) his occasionibus non utendum esse contra fortiores vitae beatae leges; 2) occasiones eas esse tantum, non caussas solitarias, quibus circumfluere possit laevum aut tardum ingenium sine effectu, qui quaerebatur, § 78. / It is clear of itself 1) that these occasions are not to be used against the stronger laws of the happy life; 2) that they are only occasions, not solitary causes, by which a left-hand or sluggish talent may be able to be surrounded without the effect that was being sought, § 78.
§ 94
In maiori pulcra meditatione, quum difficilior fit pulcritudo totius ac pulcritudo cuiusvis partis, pulcritudo rerum et ordinis pulcritudine signorum, §§ 18–20, ad priores potissimum informandas utendum est impetu mentis aesthetico, dum fervet opus, et eius occasionibus, §§ 78–92.
In greater beautiful meditation, since the beauty of the whole and the beauty of each part, the beauty of things and of order, becomes more difficult than the beauty of signs, §§ 18–20, the aesthetic impulse of the mind and its occasions, §§ 78–92, must be used especially for forming the former, while the work is hot.
In maiori pulcra meditatione, quum difficilior fit pulcritudo totius ac pulcritudo cuiusvis partis, pulcritudo rerum et ordinis pulcritudine signorum, §§ 18–20, ad priores potissimum informandas utendum est impetu mentis aesthetico, dum fervet opus, et eius occasionibus, §§ 78–92.
In greater beautiful meditation, since the beauty of the whole and the beauty of each part, the beauty of things and of order, becomes more difficult than the beauty of signs, §§ 18–20, the aesthetic impulse of the mind and its occasions, §§ 78–92, must be used especially for forming the former, while the work is hot.
In maiori pulcra meditatione, quum difficilior fit pulcritudo
In greater beautiful meditation, since the beauty of the
totius ac pulcritudo cuiusvis partis,
whole and the beauty of each part,
pulcritudo rerum et
the beauty of things and of order,
ordinis pulcritudine signorum, §§ 18–20,
becomes more difficult than the beauty of signs, §§ 18–20,
ad priores potissimum informandas utendum est impetu mentis aesthetico,
the aesthetic
dum fervet opus, et eius occasionibus, §§ 78–92.
impulse of the mind and its occasions, §§ 78–92, must be used especially for forming the former, while the work is hot.
In maiori pulcra meditatione, quum difficilior fit pulcritudo totius ac pulcritudo cuiusvis partis, pulcritudo rerum et ordinis pulcritudine signorum, §§ 18–20, ad priores potissimum informandas utendum est impetu mentis aesthetico, dum fervet opus, et eius occasionibus, §§ 78–92. / In greater beautiful meditation, since the beauty of the whole and the beauty of each part, the beauty of things and of order, becomes more difficult than the beauty of signs, §§ 18–20, the aesthetic impulse of the mind and its occasions, §§ 78–92, must be used especially for forming the former, while the work is hot.
§ 95
Durante enthousiasmo, dum pulcre ponere totum partesque principes intenditur omnis anima, § 78, laudabiliter a minoribus minorum partium elegantiis exasciandis abstrahit ingenium etiam satis felix, M. § 529, ne fiat simile fabro, qui
While enthousiasmos lasts, when the whole soul is directed toward placing beautifully the whole and the principal parts, § 78, even a rather fortunate talent laudably withdraws from planing down the lesser elegances of lesser parts, Metaphysics, § 529, lest it become like the craftsman who
Et ungues Exprimit et molles imitatur aere capillos Infelix operis summa, quia ponere totum Nesciet. Hunc ego me, si quid componere curem, Non magis esse velim, quam pravo vivere naso, Spectandum nigris oculis nigroque capillo.
"Fix on some casual sculptor; he shall know
How to give nails their sharpness, hair its flow;
Yet he shall fail, because he lacks the soul
To comprehend and reproduce the whole.
I'd not be he; the blackest hair and eye
Lose all their beauty with the nose awry."
Hor.
Horace.
Durante enthousiasmo, dum pulcre ponere totum partesque principes intenditur omnis anima, § 78, laudabiliter a minoribus minorum partium elegantiis exasciandis abstrahit ingenium etiam satis felix, M. § 529, ne fiat simile fabro, qui
While enthousiasmos lasts, when the whole soul is directed toward placing beautifully the whole and the principal parts, § 78, even a rather fortunate talent laudably withdraws from planing down the lesser elegances of lesser parts, Metaphysics, § 529, lest it become like the craftsman who
Et ungues Exprimit et molles imitatur aere capillos Infelix operis summa, quia ponere totum Nesciet. Hunc ego me, si quid componere curem, Non magis esse velim, quam pravo vivere naso, Spectandum nigris oculis nigroque capillo.
"Fix on some casual sculptor; he shall know
How to give nails their sharpness, hair its flow;
Yet he shall fail, because he lacks the soul
To comprehend and reproduce the whole.
I'd not be he; the blackest hair and eye
Lose all their beauty with the nose awry."
Hor.
Horace.
Durante enthousiasmo, dum
While enthousiasmos lasts, when the whole soul is directed
pulcre ponere totum partesque principes intenditur omnis anima,
toward placing beautifully the whole and the principal parts,
§ 78, laudabiliter a minoribus minorum partium elegantiis exasciandis
§ 78, even a rather fortunate talent laudably withdraws from
abstrahit ingenium etiam satis felix, M.
planing down the lesser elegances of lesser parts,
§ 529, ne fiat simile fabro, qui
Metaphysics, § 529, lest it become like the craftsman who
Et ungues Exprimit et molles imitatur aere capillos Infelix operis summa, quia ponere totum Nesciet. Hunc ego me, si quid componere curem, Non magis esse velim, quam pravo vivere naso, Spectandum nigris oculis nigroque capillo.
"Fix on some casual sculptor; he shall know
How to give nails their sharpness, hair its flow;
Yet he shall fail, because he lacks the soul
To comprehend and reproduce the whole.
I'd not be he; the blackest hair and eye
Lose all their beauty with the nose awry."
Hor.
Horace.
Durante enthousiasmo, dum pulcre ponere totum partesque principes intenditur omnis anima, § 78, laudabiliter a minoribus minorum partium elegantiis exasciandis abstrahit ingenium etiam satis felix, M. § 529, ne fiat simile fabro, qui / While enthousiasmos lasts, when the whole soul is directed toward placing beautifully the whole and the principal parts, § 78, even a rather fortunate talent laudably withdraws from planing down the lesser elegances of lesser parts, Metaphysics, § 529, lest it become like the craftsman who
Et ungues Exprimit et molles imitatur aere capillos Infelix operis summa, quia ponere totum Nesciet. Hunc ego me, si quid componere curem, Non magis esse velim, quam pravo vivere naso, Spectandum nigris oculis nigroque capillo.
"Fix on some casual sculptor; he shall know
How to give nails their sharpness, hair its flow;
Yet he shall fail, because he lacks the soul
To comprehend and reproduce the whole.
I'd not be he; the blackest hair and eye
Lose all their beauty with the nose awry."
Hor. / Horace.
§ 96
Quaedam pulcre cogitanda efferenda sunt ita, ut non admittant curas posteriores, et esse debeant velut extemporalia; e.g. colloquia et epistolae vere familiaria. In his ubi summa nitet, resque principes vere pulcrae sunt, § 94, quoniam castigationes non habuere locum, hoc iniquior iudex sim, si paucis
Certain things to be thought beautifully must be brought forth in such a way that they do not admit later cares, and must be as it were extemporaneous; for example, truly familiar conversations and letters. In these, where the sum shines and the principal things are truly beautiful, § 94, since corrections have had no place, I would be a judge all the more unfair if I were offended by a few
Offendar maculis, quas aut incuria fudit, Aut humana parum cavit natura.
"But when I meet with beauties thickly sown,
A blot or two I readily condone,
Such as may trickle from a careless pen,
Or pass unwatched: for authors are but men."
§ 95.
§ 95.
Quaedam pulcre cogitanda efferenda sunt ita, ut non admittant curas posteriores, et esse debeant velut extemporalia; e.g. colloquia et epistolae vere familiaria.
Certain things to be thought beautifully must be brought forth in such a way that they do not admit later cares, and must be as it were extemporaneous; for example, truly familiar conversations and letters.
In his ubi summa nitet, resque principes vere pulcrae sunt, § 94, quoniam castigationes non habuere locum, hoc iniquior iudex sim, si paucis
In these, where the sum shines and the principal things are truly beautiful, § 94, since corrections have had no place, I would be a judge all the more unfair if I were offended by a few
Offendar maculis, quas aut incuria fudit, Aut humana parum cavit natura.
"But when I meet with beauties thickly sown,
A blot or two I readily condone,
Such as may trickle from a careless pen,
Or pass unwatched: for authors are but men."
§ 95.
§ 95.
Quaedam pulcre cogitanda efferenda sunt ita,
Certain things to be thought beautifully must be brought forth
ut non admittant curas posteriores,
in such a way that they do not admit later cares,
et esse debeant velut extemporalia; e.g.
and must be as it were extemporaneous; for
colloquia et epistolae vere familiaria.
example, truly familiar conversations and letters.
In his ubi summa nitet,
In these, where the sum shines and
resque principes vere pulcrae sunt, § 94,
the principal things are truly beautiful, § 94,
quoniam castigationes non habuere locum,
since corrections have had no place, I would be a judge
hoc iniquior iudex sim, si paucis
all the more unfair if I were offended by a few
Offendar maculis, quas aut incuria fudit, Aut humana parum cavit natura.
"But when I meet with beauties thickly sown,
A blot or two I readily condone,
Such as may trickle from a careless pen,
Or pass unwatched: for authors are but men."
§ 95.
§ 95.
Quaedam pulcre cogitanda efferenda sunt ita, ut non admittant curas posteriores, et esse debeant velut extemporalia; e.g. colloquia et epistolae vere familiaria. / Certain things to be thought beautifully must be brought forth in such a way that they do not admit later cares, and must be as it were extemporaneous; for example, truly familiar conversations and letters.
In his ubi summa nitet, resque principes vere pulcrae sunt, § 94, quoniam castigationes non habuere locum, hoc iniquior iudex sim, si paucis / In these, where the sum shines and the principal things are truly beautiful, § 94, since corrections have had no place, I would be a judge all the more unfair if I were offended by a few
Offendar maculis, quas aut incuria fudit, Aut humana parum cavit natura.
"But when I meet with beauties thickly sown,
A blot or two I readily condone,
Such as may trickle from a careless pen,
Or pass unwatched: for authors are but men."
§ 95. / § 95.
§ 97
Quaedam pulcre cogitata non obligamur efferre prius, quam omnes iis, quas potuimus, gratias conciliavimus, curas posteriores admittentia. In his, quoniam omnis partialis pulcritudo, caeteris paribus, auget pulcritudinem totius, M. § 185, characterem felicis aesthetici coronat V) correctionis studium, limae labor et mora, seu habitus protensa attentione in pulcre informatum opus, quantum possis, minores, minutarum etiam eius partium, perfectiones augendi, tollendi imperfectiones, aliquantula phoenomena, citra detrimentum totius, § 27. Pulcra cogitatio omnis erit, ut pictura.
Certain beautifully thought things, admitting later cares, we are not obliged to bring forth before we have won for them all the graces that we could. In these, since every partial beauty, other things equal, increases the beauty of the whole, Metaphysics, § 185, V) the study of correction crowns the character of the happy aesthetician: the labor and delay of the file, or a habit, with extended attention upon the beautifully formed work, of increasing as far as you can the lesser perfections, even of its minute parts, and of removing imperfections, small phenomena, without detriment to the whole, § 27. Every beautiful thought will be like a picture.
Haec § 96 amat obscurum, volet haec § 97 sub luce videri, Iudicis argutum quae non formidat acumen, Haec § 96 placuit semel, haec § 97 decies repetita placebit.
"One loves the shade; one would be seen in light,
And boldly challenges the keenest sight:
One pleases straightway; one, when it has passed
Ten times before the mind, will please at last."
Hor.
Horace; see §§ 96–97.
Quaedam pulcre cogitata non obligamur efferre prius, quam omnes iis, quas potuimus, gratias conciliavimus, curas posteriores admittentia.
Certain beautifully thought things, admitting later cares, we are not obliged to bring forth before we have won for them all the graces that we could.
In his, quoniam omnis partialis pulcritudo, caeteris paribus, auget pulcritudinem totius, M. § 185, characterem felicis aesthetici coronat V) correctionis studium, limae labor et mora, seu habitus protensa attentione in pulcre informatum opus, quantum possis, minores, minutarum etiam eius partium, perfectiones augendi, tollendi imperfectiones, aliquantula phoenomena, citra detrimentum totius, § 27. Pulcra cogitatio omnis erit, ut pictura.
In these, since every partial beauty, other things equal, increases the beauty of the whole, Metaphysics, § 185, V) the study of correction crowns the character of the happy aesthetician: the labor and delay of the file, or a habit, with extended attention upon the beautifully formed work, of increasing as far as you can the lesser perfections, even of its minute parts, and of removing imperfections, small phenomena, without detriment to the whole, § 27. Every beautiful thought will be like a picture.
Haec § 96 amat obscurum, volet haec § 97 sub luce videri, Iudicis argutum quae non formidat acumen, Haec § 96 placuit semel, haec § 97 decies repetita placebit.
"One loves the shade; one would be seen in light,
And boldly challenges the keenest sight:
One pleases straightway; one, when it has passed
Ten times before the mind, will please at last."
Hor.
Horace; see §§ 96–97.
Quaedam pulcre cogitata
Certain beautifully thought things, admitting later cares,
non obligamur efferre prius,
we are not obliged to bring
quam omnes iis,
forth before we have won for
quas potuimus, gratias conciliavimus, curas posteriores admittentia.
them all the graces that we could.
In his, quoniam omnis partialis pulcritudo,
In these, since every partial beauty, other things equal,
caeteris paribus, auget pulcritudinem totius, M.
increases the beauty of the whole, Metaphysics,
§ 185, characterem felicis aesthetici coronat V)
§ 185, V) the study of
correctionis studium,
correction crowns the character of the happy aesthetician:
limae labor et mora, seu habitus
the labor and delay of the file, or a habit,
protensa attentione in pulcre informatum opus,
with extended attention upon the beautifully formed work,
quantum possis, minores, minutarum
of increasing as far as you can the lesser perfections,
etiam eius partium, perfectiones augendi, tollendi imperfectiones,
even of its minute parts, and of removing imperfections,
aliquantula phoenomena, citra detrimentum totius, § 27.
small phenomena, without detriment to the whole, § 27.
Pulcra cogitatio omnis erit, ut pictura.
Every beautiful thought will be like a picture.
Haec § 96 amat obscurum, volet haec § 97 sub luce videri, Iudicis argutum quae non formidat acumen, Haec § 96 placuit semel, haec § 97 decies repetita placebit.
"One loves the shade; one would be seen in light,
And boldly challenges the keenest sight:
One pleases straightway; one, when it has passed
Ten times before the mind, will please at last."
Hor.
Horace; see §§ 96–97.
Quaedam pulcre cogitata non obligamur efferre prius, quam omnes iis, quas potuimus, gratias conciliavimus, curas posteriores admittentia. / Certain beautifully thought things, admitting later cares, we are not obliged to bring forth before we have won for them all the graces that we could.
In his, quoniam omnis partialis pulcritudo, caeteris paribus, auget pulcritudinem totius, M. § 185, characterem felicis aesthetici coronat V) correctionis studium, limae labor et mora, seu habitus protensa attentione in pulcre informatum opus, quantum possis, minores, minutarum etiam eius partium, perfectiones augendi, tollendi imperfectiones, aliquantula phoenomena, citra detrimentum totius, § 27. Pulcra cogitatio omnis erit, ut pictura. / In these, since every partial beauty, other things equal, increases the beauty of the whole, Metaphysics, § 185, V) the study of correction crowns the character of the happy aesthetician: the labor and delay of the file, or a habit, with extended attention upon the beautifully formed work, of increasing as far as you can the lesser perfections, even of its minute parts, and of removing imperfections, small phenomena, without detriment to the whole, § 27. Every beautiful thought will be like a picture.
Haec § 96 amat obscurum, volet haec § 97 sub luce videri, Iudicis argutum quae non formidat acumen, Haec § 96 placuit semel, haec § 97 decies repetita placebit.
"One loves the shade; one would be seen in light,
And boldly challenges the keenest sight:
One pleases straightway; one, when it has passed
Ten times before the mind, will please at last."
Hor. / Horace; see §§ 96–97.
§ 98
Correctio quum facilior sit pulcra totius elaboratione, §§ 94, 97, auctor
Since correction is easier than the beautiful elaboration of the whole, §§ 94, 97, the author, if
Ni turpem putat inscitus metuitque lituram,
But out, alas! she deems it shame to blot.
Hor. aut offenditur limae labore ac mora, M. § 527: ubi iam transiit mentis impetus maior, § 78,
Horace, or is not offended by the labor and delay of the file, Metaphysics, § 527, when the greater impulse of the mind has now passed, § 78,
Ut primum cessit furor, et rabida ora quierunt,
"So soon as the spasm ceased and the raving lips sank to silence,"
Virg. poterit peragi, iam distinctius praelucente intellectu et ratione, iudicioque intellectuali, § 38, ad aesthetices etiam artificialis regulas singula exigente, S. IV.
Virgil, will be able to carry it through, with intellect and reason now shining more distinctly before him, and with intellectual judgment, § 38, requiring each thing also according to the rules of artificial aesthetics, Section IV.
Correctio quum facilior sit pulcra totius elaboratione, §§ 94, 97, auctor
Since correction is easier than the beautiful elaboration of the whole, §§ 94, 97, the author, if
Ni turpem putat inscitus metuitque lituram,
But out, alas! she deems it shame to blot.
Hor. aut offenditur limae labore ac mora, M. § 527: ubi iam transiit mentis impetus maior, § 78,
Horace, or is not offended by the labor and delay of the file, Metaphysics, § 527, when the greater impulse of the mind has now passed, § 78,
Ut primum cessit furor, et rabida ora quierunt,
"So soon as the spasm ceased and the raving lips sank to silence,"
Virg. poterit peragi, iam distinctius praelucente intellectu et ratione, iudicioque intellectuali, § 38, ad aesthetices etiam artificialis regulas singula exigente, S. IV.
Virgil, will be able to carry it through, with intellect and reason now shining more distinctly before him, and with intellectual judgment, § 38, requiring each thing also according to the rules of artificial aesthetics, Section IV.
Correctio quum facilior sit pulcra totius elaboratione,
Since correction is easier than the beautiful elaboration
§§ 94, 97, auctor
of the whole, §§ 94, 97, the author, if
Ni turpem putat inscitus metuitque lituram,
But out, alas! she deems it shame to blot.
Hor. aut offenditur limae labore ac mora,
Horace, or is not offended by the labor and delay of
M. § 527: ubi iam transiit mentis impetus maior,
the file, Metaphysics, § 527, when the greater
§ 78,
impulse of the mind has now passed, § 78,
Ut primum cessit furor, et rabida ora quierunt,
"So soon as the spasm ceased and the raving lips sank to silence,"
Virg. poterit peragi, iam distinctius
Virgil, will be able to carry it through,
praelucente intellectu et ratione, iudicioque
with intellect and reason now shining more distinctly before him,
intellectuali, § 38, ad aesthetices etiam
and with intellectual judgment, § 38, requiring each thing also
artificialis regulas singula exigente, S. IV.
according to the rules of artificial aesthetics, Section IV.
Correctio quum facilior sit pulcra totius elaboratione, §§ 94, 97, auctor / Since correction is easier than the beautiful elaboration of the whole, §§ 94, 97, the author, if
Ni turpem putat inscitus metuitque lituram,
But out, alas! she deems it shame to blot.
Hor. aut offenditur limae labore ac mora, M. § 527: ubi iam transiit mentis impetus maior, § 78, / Horace, or is not offended by the labor and delay of the file, Metaphysics, § 527, when the greater impulse of the mind has now passed, § 78,
Ut primum cessit furor, et rabida ora quierunt,
"So soon as the spasm ceased and the raving lips sank to silence,"
Virg. poterit peragi, iam distinctius praelucente intellectu et ratione, iudicioque intellectuali, § 38, ad aesthetices etiam artificialis regulas singula exigente, S. IV. / Virgil, will be able to carry it through, with intellect and reason now shining more distinctly before him, and with intellectual judgment, § 38, requiring each thing also according to the rules of artificial aesthetics, Section IV.
§ 99
Aesthetica artificialis non solum diriget pulcre cogitatorum, vel turpiuscule, conscientiam, ut ita dicam antecedentem, S. IV, et concomitantem, S. V, sed etiam consequentem, § 98, tunc nondum inutilem, quando adhuc
Artificial aesthetics will direct not only the antecedent consciousness, so to speak, of things beautifully or rather uglily thought, Section IV, and the concomitant consciousness, Section V, but also the consequent consciousness, § 98, then not yet useless, when it will still be permissible,
Membranis intus positis delere licebit, Quod non edideris,
"What's kept at home you cancel by a stroke:
What's sent abroad you never can revoke."
§ 98.
§ 98.
Aesthetica artificialis non solum diriget pulcre cogitatorum, vel turpiuscule, conscientiam, ut ita dicam antecedentem, S. IV, et concomitantem, S. V, sed etiam consequentem, § 98, tunc nondum inutilem, quando adhuc
Artificial aesthetics will direct not only the antecedent consciousness, so to speak, of things beautifully or rather uglily thought, Section IV, and the concomitant consciousness, Section V, but also the consequent consciousness, § 98, then not yet useless, when it will still be permissible,
Membranis intus positis delere licebit, Quod non edideris,
"What's kept at home you cancel by a stroke:
What's sent abroad you never can revoke."
§ 98.
§ 98.
Aesthetica artificialis non solum diriget pulcre cogitatorum,
Artificial aesthetics will direct not only the antecedent consciousness,
vel turpiuscule, conscientiam, ut ita dicam antecedentem,
so to speak, of things beautifully or rather uglily thought,
S. IV, et concomitantem, S.
Section IV, and the concomitant consciousness, Section
V, sed etiam consequentem, § 98,
V, but also the consequent consciousness, § 98,
tunc nondum inutilem, quando adhuc
then not yet useless, when it will still be permissible,
Membranis intus positis delere licebit, Quod non edideris,
"What's kept at home you cancel by a stroke:
What's sent abroad you never can revoke."
§ 98.
§ 98.
Aesthetica artificialis non solum diriget pulcre cogitatorum, vel turpiuscule, conscientiam, ut ita dicam antecedentem, S. IV, et concomitantem, S. V, sed etiam consequentem, § 98, tunc nondum inutilem, quando adhuc / Artificial aesthetics will direct not only the antecedent consciousness, so to speak, of things beautifully or rather uglily thought, Section IV, and the concomitant consciousness, Section V, but also the consequent consciousness, § 98, then not yet useless, when it will still be permissible,
Membranis intus positis delere licebit, Quod non edideris,
"What's kept at home you cancel by a stroke:
What's sent abroad you never can revoke."
§ 98. / § 98.
§ 100
Si quis limam, quibus probe potuisset, § 97, tamen adhibere neglexerit, hoc id iniquius ferre solent acutiores, quod vident, qui potuit maius, eum et suffecisse minori, § 98, sed spectatores suos non duxisse tanti, quorum ius aestumant contemptum sui contemtu auctoris rependere, et sic, nugae quae viderentur,
If someone has nevertheless neglected to apply the file where he very well could have, § 97, the more acute are accustomed to bear this all the more unfairly, because they see that one who was capable of the greater was also sufficient for the lesser, § 98, but did not esteem his spectators so highly; they judge that their right, when contempt of themselves has been suffered, repays it with contempt for the author, and thus things that would have seemed trifles
seria ducent In mala derisum semel exceptumque sinistre.
"Such trifles bring to serious grief ere long
A hapless bard, once flattered and led wrong."
Si quis limam, quibus probe potuisset, § 97, tamen adhibere neglexerit, hoc id iniquius ferre solent acutiores, quod vident, qui potuit maius, eum et suffecisse minori, § 98, sed spectatores suos non duxisse tanti, quorum ius aestumant contemptum sui contemtu auctoris rependere, et sic, nugae quae viderentur,
If someone has nevertheless neglected to apply the file where he very well could have, § 97, the more acute are accustomed to bear this all the more unfairly, because they see that one who was capable of the greater was also sufficient for the lesser, § 98, but did not esteem his spectators so highly; they judge that their right, when contempt of themselves has been suffered, repays it with contempt for the author, and thus things that would have seemed trifles
seria ducent In mala derisum semel exceptumque sinistre.
"Such trifles bring to serious grief ere long
A hapless bard, once flattered and led wrong."
Si quis limam, quibus probe potuisset,
If someone has nevertheless neglected to apply the file where
§ 97, tamen adhibere neglexerit,
he very well could have, § 97, the more acute
hoc id iniquius ferre solent
are accustomed to bear this all the more unfairly,
acutiores, quod vident, qui potuit maius,
because they see that one who was capable of
eum et suffecisse minori, § 98,
the greater was also sufficient for the lesser, § 98,
sed spectatores suos non
but did not esteem his spectators so highly;
duxisse tanti, quorum ius aestumant contemptum sui
they judge that their right, when contempt of themselves has been suffered,
contemtu auctoris rependere,
repays it with contempt for the author,
et sic, nugae quae viderentur,
and thus things that would have seemed trifles
seria ducent In mala derisum semel exceptumque sinistre.
"Such trifles bring to serious grief ere long
A hapless bard, once flattered and led wrong."
Si quis limam, quibus probe potuisset, § 97, tamen adhibere neglexerit, hoc id iniquius ferre solent acutiores, quod vident, qui potuit maius, eum et suffecisse minori, § 98, sed spectatores suos non duxisse tanti, quorum ius aestumant contemptum sui contemtu auctoris rependere, et sic, nugae quae viderentur, / If someone has nevertheless neglected to apply the file where he very well could have, § 97, the more acute are accustomed to bear this all the more unfairly, because they see that one who was capable of the greater was also sufficient for the lesser, § 98, but did not esteem his spectators so highly; they judge that their right, when contempt of themselves has been suffered, repays it with contempt for the author, and thus things that would have seemed trifles
seria ducent In mala derisum semel exceptumque sinistre.
"Such trifles bring to serious grief ere long
A hapless bard, once flattered and led wrong."