§ 226
Moratum cogitandi genus latius dicitur omne ἦθος § 193. strenue observans. Ita ad Horatii A.P. 319.
A moralized kind of thinking in the wider sense is called every kind of thinking that vigorously observes ἦθος, § 193. Thus, on Horace, Ars poetica 319,
Interdum speciosa locis, morataque recte
Fabula, nullius veneris, sine pondere et arte:
Validius oblectat populum meliusque moratur,
Quam versus inopes rerum nugaeque canorae.
"Sometimes a play, that is showy with common-places, and where the manners are well marked, though of no elegance, without force or art, gives the people much higher delight and more effectually commands their attention, than verse void of matter, and tuneful trifles."
iam Acron annotavit,
Acron has already noted that
fabulam recte moratam esse, in qua singularium personarum mores optime exprimuntur.
"a play is rightly moralized in which the manners of individual persons are very well expressed."
Magna pars autem omnis ethous in pulcre cogitandis demum propter verisimilitudinem, deinde persuasionem, vitam denique, poscitur, adeoque nunc nondum evolvi potest per naturalem methodum scientiae, nec adeo nunc hoc significatu moratum cogitandi genus licet exhaurire, vel, nisi per transennam et quasi praecipiendo sequentia, postulare, § 22.
But a great part of all ἦθος in things to be beautifully thought is required finally for verisimilitude, then for persuasion, and finally for life; and therefore it cannot yet be unfolded by the natural method of the science, nor therefore may the moralized kind of thinking in this sense now be exhausted, or demanded except through the lattice and, as it were, by anticipating what follows, § 22.
Moratum cogitandi genus latius dicitur omne ἦθος § 193. strenue observans. Ita ad Horatii A.P. 319.
A moralized kind of thinking in the wider sense is called every kind of thinking that vigorously observes ἦθος, § 193. Thus, on Horace, Ars poetica 319,
Interdum speciosa locis, morataque recte
Fabula, nullius veneris, sine pondere et arte:
Validius oblectat populum meliusque moratur,
Quam versus inopes rerum nugaeque canorae.
"Sometimes a play, that is showy with common-places, and where the manners are well marked, though of no elegance, without force or art, gives the people much higher delight and more effectually commands their attention, than verse void of matter, and tuneful trifles."
iam Acron annotavit,
Acron has already noted that
fabulam recte moratam esse, in qua singularium personarum mores optime exprimuntur.
"a play is rightly moralized in which the manners of individual persons are very well expressed."
Magna pars autem omnis ethous in pulcre cogitandis demum propter verisimilitudinem, deinde persuasionem, vitam denique, poscitur, adeoque nunc nondum evolvi potest per naturalem methodum scientiae, nec adeo nunc hoc significatu moratum cogitandi genus licet exhaurire, vel, nisi per transennam et quasi praecipiendo sequentia, postulare, § 22.
But a great part of all ἦθος in things to be beautifully thought is required finally for verisimilitude, then for persuasion, and finally for life; and therefore it cannot yet be unfolded by the natural method of the science, nor therefore may the moralized kind of thinking in this sense now be exhausted, or demanded except through the lattice and, as it were, by anticipating what follows, § 22.
Moratum cogitandi genus latius dicitur
A moralized kind of thinking in the wider sense
omne ἦθος § 193.
is called every kind of thinking that vigorously observes ἦθος, § 193.
strenue observans. Ita ad Horatii A.P. 319.
Thus, on Horace, Ars poetica 319,
Interdum speciosa locis, morataque recte
Fabula, nullius veneris, sine pondere et arte:
Validius oblectat populum meliusque moratur,
Quam versus inopes rerum nugaeque canorae.
"Sometimes a play, that is showy with common-places, and where the manners are well marked, though of no elegance, without force or art, gives the people much higher delight and more effectually commands their attention, than verse void of matter, and tuneful trifles."
iam Acron annotavit,
Acron has already noted that
fabulam recte moratam esse, in qua singularium personarum mores optime exprimuntur.
"a play is rightly moralized in which the manners of individual persons are very well expressed."
Magna pars autem omnis ethous in
But a great part of all ἦθος in things
pulcre cogitandis demum propter verisimilitudinem,
to be beautifully thought is required finally for verisimilitude,
deinde persuasionem, vitam denique, poscitur, adeoque
then for persuasion, and finally for life;
nunc nondum evolvi potest per
and therefore it cannot yet be unfolded by the
naturalem methodum scientiae, nec adeo nunc
natural method of the science, nor therefore may the
hoc significatu moratum cogitandi genus licet exhaurire,
moralized kind of thinking in this sense now be exhausted,
vel, nisi per transennam et quasi praecipiendo
or demanded except through the lattice and, as it were,
sequentia, postulare, § 22.
by anticipating what follows, § 22.
Moratum cogitandi genus latius dicitur omne ἦθος § 193. strenue observans. Ita ad Horatii A.P. 319. / A moralized kind of thinking in the wider sense is called every kind of thinking that vigorously observes ἦθος, § 193. Thus, on Horace, Ars poetica 319,
Interdum speciosa locis, morataque recte
Fabula, nullius veneris, sine pondere et arte:
Validius oblectat populum meliusque moratur,
Quam versus inopes rerum nugaeque canorae.
"Sometimes a play, that is showy with common-places, and where the manners are well marked, though of no elegance, without force or art, gives the people much higher delight and more effectually commands their attention, than verse void of matter, and tuneful trifles."
iam Acron annotavit, / Acron has already noted that
fabulam recte moratam esse, in qua singularium personarum mores optime exprimuntur.
"a play is rightly moralized in which the manners of individual persons are very well expressed."
Magna pars autem omnis ethous in pulcre cogitandis demum propter verisimilitudinem, deinde persuasionem, vitam denique, poscitur, adeoque nunc nondum evolvi potest per naturalem methodum scientiae, nec adeo nunc hoc significatu moratum cogitandi genus licet exhaurire, vel, nisi per transennam et quasi praecipiendo sequentia, postulare, § 22. / But a great part of all ἦθος in things to be beautifully thought is required finally for verisimilitude, then for persuasion, and finally for life; and therefore it cannot yet be unfolded by the natural method of the science, nor therefore may the moralized kind of thinking in this sense now be exhausted, or demanded except through the lattice and, as it were, by anticipating what follows, § 22.
§ 227
Moratum cogitandi genus strictius, dicitur aequalem dignis, vel absolute saltim, vel etiam comparative, materiis ac obiectis, semper adaequabilem proportionate cogitandi rationem servans, et inde faventem de cogitantis moribus praesumptionem spectatori velut extorquens. Quintilianus Ciceronem in his se sequi professus expositionem poscens
A moralized kind of thinking in the stricter sense is said to be one that preserves a way of thinking equal to worthy materials and objects, whether at least absolutely or also comparatively worthy, always capable of being equalized and proportionate, and from this, as it were, wrests from the spectator a favorable presumption about the morals of the thinker. Quintilian, professing that in these matters he follows Cicero, asks for a "moralized" exposition; "but in an oration," he adds,
moratam: sed in oratione, addit, morata debent esse omnia cum dignitate, quae poterunt.
"But everything in a speech should be characteristic and worthy of the
occasion as far as possible."
IIII. 2. Et hoc iam est moratum illud cogitandi genus, quod non solum heic per antecedentia licet, sed etiam necesse est postulare, si quis ad vere pulcra cogitata velit adspirare. §§ 182, 185.
IV.2. And this is now that moralized kind of thinking which, from what precedes, it is not only permitted here but also necessary to demand if one wishes to aspire to truly beautiful thoughts, §§ 182, 185.
Moratum cogitandi genus strictius, dicitur aequalem dignis, vel absolute saltim, vel etiam comparative, materiis ac obiectis, semper adaequabilem proportionate cogitandi rationem servans, et inde faventem de cogitantis moribus praesumptionem spectatori velut extorquens.
A moralized kind of thinking in the stricter sense is said to be one that preserves a way of thinking equal to worthy materials and objects, whether at least absolutely or also comparatively worthy, always capable of being equalized and proportionate, and from this, as it were, wrests from the spectator a favorable presumption about the morals of the thinker.
Quintilianus Ciceronem in his se sequi professus expositionem poscens
Quintilian, professing that in these matters he follows Cicero, asks for a "moralized" exposition; "but in an oration," he adds,
moratam: sed in oratione, addit, morata debent esse omnia cum dignitate, quae poterunt.
"But everything in a speech should be characteristic and worthy of the
occasion as far as possible."
IIII. 2.
IV.2.
Et hoc iam est moratum illud cogitandi genus, quod non solum heic per antecedentia licet, sed etiam necesse est postulare, si quis ad vere pulcra cogitata velit adspirare. §§ 182, 185.
And this is now that moralized kind of thinking which, from what precedes, it is not only permitted here but also necessary to demand if one wishes to aspire to truly beautiful thoughts, §§ 182, 185.
Moratum cogitandi genus strictius,
A moralized kind of thinking in the stricter
dicitur aequalem dignis, vel absolute saltim,
sense is said to be one that preserves a way
vel etiam comparative, materiis ac obiectis,
of thinking equal to worthy materials and objects,
semper adaequabilem
whether at least absolutely or also comparatively worthy,
proportionate cogitandi rationem servans,
always capable of being equalized and proportionate,
et inde faventem
and from this, as it were,
de cogitantis moribus praesumptionem spectatori
wrests from the spectator a favorable presumption about the
velut extorquens.
morals of the thinker.
Quintilianus Ciceronem in his
Quintilian, professing that in these matters he follows Cicero,
se sequi professus expositionem poscens
asks for a "moralized" exposition; "but in an oration," he adds,
moratam: sed in oratione, addit, morata debent esse omnia cum dignitate, quae poterunt.
"But everything in a speech should be characteristic and worthy of the
occasion as far as possible."
IIII. 2.
IV.2.
Et hoc iam est moratum illud cogitandi genus,
And this is now that moralized kind of thinking which,
quod non solum heic per antecedentia licet,
from what precedes, it is not only permitted here
sed etiam necesse est postulare, si quis ad
but also necessary to demand if one wishes to
vere pulcra cogitata velit adspirare. §§ 182, 185.
aspire to truly beautiful thoughts, §§ 182, 185.
Moratum cogitandi genus strictius, dicitur aequalem dignis, vel absolute saltim, vel etiam comparative, materiis ac obiectis, semper adaequabilem proportionate cogitandi rationem servans, et inde faventem de cogitantis moribus praesumptionem spectatori velut extorquens. / A moralized kind of thinking in the stricter sense is said to be one that preserves a way of thinking equal to worthy materials and objects, whether at least absolutely or also comparatively worthy, always capable of being equalized and proportionate, and from this, as it were, wrests from the spectator a favorable presumption about the morals of the thinker.
Quintilianus Ciceronem in his se sequi professus expositionem poscens / Quintilian, professing that in these matters he follows Cicero, asks for a "moralized" exposition; "but in an oration," he adds,
moratam: sed in oratione, addit, morata debent esse omnia cum dignitate, quae poterunt.
"But everything in a speech should be characteristic and worthy of the
occasion as far as possible."
IIII. 2. / IV.2.
Et hoc iam est moratum illud cogitandi genus, quod non solum heic per antecedentia licet, sed etiam necesse est postulare, si quis ad vere pulcra cogitata velit adspirare. §§ 182, 185. / And this is now that moralized kind of thinking which, from what precedes, it is not only permitted here but also necessary to demand if one wishes to aspire to truly beautiful thoughts, §§ 182, 185.
§ 228
Genus cogitandi bene moratum strictius, erit denuo vel absolute tale, vel etiam comparative et relative, §§ 227, 185. vel negative tantum, vel etiam positive, §§ 193, 194. Nunc sufficiat argumentis, vel ex ipsa pulcritudinis forma, § 183. desumtis dissuadere genus cogitandi male moratum strictius, sed absolute, vel impium, vel inhonestum, vel indecorum, etiamsi vilibus humillimisque forsan materiis turpiter electis proportionatum sit. § 224.
The stricter well-moralized kind of thinking will again be either absolutely such, or also comparative and relative, §§ 227, 185; either negative only, or also positive, §§ 193, 194. For now let it suffice, with arguments drawn either from the very form of beauty, § 183, to dissuade from the stricter ill-moralized kind of thinking, but absolutely so: impious, dishonorable, or indecorous, even if it is proportioned to base and perhaps most humble materials chosen shamefully, § 224.
Si bene te novi, metues, liberrime Lolli,
Scurrantis speciem praebere professus amicum.
Ut matrona meretrici dispar erit atque
Discolor, infido scurrae distabit amicus.
"If I rightly know your temper, most ingenuous Lollius, you will beware of imitating a flatterer, while you profess yourself a friend. As a matron is unlike and of a different aspect from a strumpet, so will a true friend differ from the toad-eater."
Hor. I. ep. 18.
Horace, Epistles I.18.
Genus cogitandi bene moratum strictius, erit denuo vel absolute tale, vel etiam comparative et relative, §§ 227, 185. vel negative tantum, vel etiam positive, §§ 193, 194. Nunc sufficiat argumentis, vel ex ipsa pulcritudinis forma, § 183. desumtis dissuadere genus cogitandi male moratum strictius, sed absolute, vel impium, vel inhonestum, vel indecorum, etiamsi vilibus humillimisque forsan materiis turpiter electis proportionatum sit. § 224.
The stricter well-moralized kind of thinking will again be either absolutely such, or also comparative and relative, §§ 227, 185; either negative only, or also positive, §§ 193, 194. For now let it suffice, with arguments drawn either from the very form of beauty, § 183, to dissuade from the stricter ill-moralized kind of thinking, but absolutely so: impious, dishonorable, or indecorous, even if it is proportioned to base and perhaps most humble materials chosen shamefully, § 224.
Si bene te novi, metues, liberrime Lolli,
Scurrantis speciem praebere professus amicum.
Ut matrona meretrici dispar erit atque
Discolor, infido scurrae distabit amicus.
"If I rightly know your temper, most ingenuous Lollius, you will beware of imitating a flatterer, while you profess yourself a friend. As a matron is unlike and of a different aspect from a strumpet, so will a true friend differ from the toad-eater."
Hor. I. ep. 18.
Horace, Epistles I.18.
Genus cogitandi bene moratum strictius,
The stricter well-moralized kind of thinking
erit denuo vel absolute tale, vel etiam comparative et relative,
will again be either absolutely such, or also comparative and relative,
§§ 227, 185. vel negative tantum, vel etiam positive, §§ 193, 194.
§§ 227, 185; either negative only, or also positive, §§ 193, 194.
Nunc sufficiat argumentis,
For now let it suffice, with arguments
vel ex ipsa pulcritudinis forma, § 183.
drawn either from the very form of beauty, § 183,
desumtis dissuadere genus cogitandi
to dissuade from the stricter ill-moralized kind of thinking,
male moratum strictius, sed absolute, vel
but absolutely so:
impium, vel inhonestum, vel indecorum, etiamsi
impious, dishonorable, or indecorous, even if it is
vilibus humillimisque forsan materiis turpiter electis proportionatum sit.
proportioned to base and perhaps most humble materials chosen shamefully,
§ 224.
§ 224.
Si bene te novi, metues, liberrime Lolli,
Scurrantis speciem praebere professus amicum.
Ut matrona meretrici dispar erit atque
Discolor, infido scurrae distabit amicus.
"If I rightly know your temper, most ingenuous Lollius, you will beware of imitating a flatterer, while you profess yourself a friend. As a matron is unlike and of a different aspect from a strumpet, so will a true friend differ from the toad-eater."
Hor. I. ep. 18.
Horace, Epistles I.18.
Genus cogitandi bene moratum strictius, erit denuo vel absolute tale, vel etiam comparative et relative, §§ 227, 185. vel negative tantum, vel etiam positive, §§ 193, 194. Nunc sufficiat argumentis, vel ex ipsa pulcritudinis forma, § 183. desumtis dissuadere genus cogitandi male moratum strictius, sed absolute, vel impium, vel inhonestum, vel indecorum, etiamsi vilibus humillimisque forsan materiis turpiter electis proportionatum sit. § 224. / The stricter well-moralized kind of thinking will again be either absolutely such, or also comparative and relative, §§ 227, 185; either negative only, or also positive, §§ 193, 194. For now let it suffice, with arguments drawn either from the very form of beauty, § 183, to dissuade from the stricter ill-moralized kind of thinking, but absolutely so: impious, dishonorable, or indecorous, even if it is proportioned to base and perhaps most humble materials chosen shamefully, § 224.
Si bene te novi, metues, liberrime Lolli,
Scurrantis speciem praebere professus amicum.
Ut matrona meretrici dispar erit atque
Discolor, infido scurrae distabit amicus.
"If I rightly know your temper, most ingenuous Lollius, you will beware of imitating a flatterer, while you profess yourself a friend. As a matron is unlike and of a different aspect from a strumpet, so will a true friend differ from the toad-eater."
Hor. I. ep. 18. / Horace, Epistles I.18.
§ 229
Hoc lubentius genus bene moratum in cogitando, quod strictius tale dixi, § 227. sedulo distinxi a morato latius cogitandi genere, quo saepius observavi venusta ingenia per ipsum verisimilitudinis et morum felicius exprimendorum ardorem, i.e. dum aliquam partem de morato cogitandi genere sectantur, eo delabi, ut alteram perdant ex oculis, quam dignitas poscit, § 227. absoluta, § 228. vel ipsa a verisimilitudine suadens exceptionem non inelegantem, si vitari non possit utriusque perfectionis collisio. § 25. Hinc Iuvenalis obscenitas et multorum satyricorum aliorum licentiae.
For this reason I have all the more willingly distinguished carefully the well-moralized kind in thinking, which I have called such in the stricter sense, § 227, from the moralized kind of thinking in the wider sense. In the latter I have more often observed graceful talents, through their very zeal for verisimilitude and for expressing manners more happily – that is, while they pursue one part of the moralized kind of thinking – to slip so far that they lose from view the other part which dignity demands, § 227: absolute dignity, § 228. Or verisimilitude itself may recommend a not inelegant exception, if a collision of both perfections cannot be avoided, § 25. Hence the obscenity of Juvenal and the licenses of many other satirists.
Hoc lubentius genus bene moratum in cogitando, quod strictius tale dixi, § 227. sedulo distinxi a morato latius cogitandi genere, quo saepius observavi venusta ingenia per ipsum verisimilitudinis et morum felicius exprimendorum ardorem, i.e. dum aliquam partem de morato cogitandi genere sectantur, eo delabi, ut alteram perdant ex oculis, quam dignitas poscit, § 227. absoluta, § 228. vel ipsa a verisimilitudine suadens exceptionem non inelegantem, si vitari non possit utriusque perfectionis collisio. § 25. Hinc Iuvenalis obscenitas et multorum satyricorum aliorum licentiae.
For this reason I have all the more willingly distinguished carefully the well-moralized kind in thinking, which I have called such in the stricter sense, § 227, from the moralized kind of thinking in the wider sense. In the latter I have more often observed graceful talents, through their very zeal for verisimilitude and for expressing manners more happily – that is, while they pursue one part of the moralized kind of thinking – to slip so far that they lose from view the other part which dignity demands, § 227: absolute dignity, § 228. Or verisimilitude itself may recommend a not inelegant exception, if a collision of both perfections cannot be avoided, § 25. Hence the obscenity of Juvenal and the licenses of many other satirists.
Hoc lubentius genus bene moratum
For this reason I have all the more willingly
in cogitando,
distinguished carefully the well-moralized kind in thinking,
quod strictius tale dixi, § 227.
which I have called such in the stricter sense, § 227,
sedulo distinxi a morato latius cogitandi genere, quo saepius
from the moralized kind of thinking in the wider sense.
observavi venusta ingenia
In the latter I have more often observed graceful talents,
per ipsum verisimilitudinis et
through their very zeal for verisimilitude and for expressing
morum felicius exprimendorum ardorem, i.e.
manners more happily – that is,
dum aliquam partem de morato
while they pursue one part of the moralized kind
cogitandi genere sectantur, eo delabi,
of thinking – to slip so
ut alteram perdant ex oculis,
far that they lose from view
quam dignitas poscit, § 227. absoluta, § 228.
the other part which dignity demands, § 227: absolute dignity, § 228.
vel ipsa a verisimilitudine suadens exceptionem non inelegantem,
Or verisimilitude itself may recommend a not inelegant
si vitari non possit utriusque perfectionis collisio.
exception, if a collision of both perfections cannot be
§ 25. Hinc Iuvenalis obscenitas et multorum satyricorum aliorum licentiae.
avoided, § 25. Hence the obscenity of Juvenal and the licenses of many other satirists.
Hoc lubentius genus bene moratum in cogitando, quod strictius tale dixi, § 227. sedulo distinxi a morato latius cogitandi genere, quo saepius observavi venusta ingenia per ipsum verisimilitudinis et morum felicius exprimendorum ardorem, i.e. dum aliquam partem de morato cogitandi genere sectantur, eo delabi, ut alteram perdant ex oculis, quam dignitas poscit, § 227. absoluta, § 228. vel ipsa a verisimilitudine suadens exceptionem non inelegantem, si vitari non possit utriusque perfectionis collisio. § 25. Hinc Iuvenalis obscenitas et multorum satyricorum aliorum licentiae. / For this reason I have all the more willingly distinguished carefully the well-moralized kind in thinking, which I have called such in the stricter sense, § 227, from the moralized kind of thinking in the wider sense. In the latter I have more often observed graceful talents, through their very zeal for verisimilitude and for expressing manners more happily – that is, while they pursue one part of the moralized kind of thinking – to slip so far that they lose from view the other part which dignity demands, § 227: absolute dignity, § 228. Or verisimilitude itself may recommend a not inelegant exception, if a collision of both perfections cannot be avoided, § 25. Hence the obscenity of Juvenal and the licenses of many other satirists.
§ 230
Sectio XVIIII. Tenue cogitandi genus. Interest magnitudinis aestheticae, ut cogitationes exaequentur etiam relativae suorum obiectorum S. XVII. magnitudini, § 217. Hinc triplex nascitur cogitandi genus, cum duplici quodlibet sua parekbasi; quod in oratione tantum deprehendentes olim vel triplicem eius characterem, vel ideam, vel formam, vel etiam figuram omnino dixerunt:
Section XVIIII. The Slender Kind of Thinking. It belongs to aesthetic magnitude that thoughts be equalized also to the relative magnitude of their objects, Section XVII, § 217. Hence a threefold kind of thinking arises, each with its own double parekbasis; those who once detected this only in speech called it simply its threefold character, or idea, or form, or even figure:
Triplex dicendi genus est, sublime, modestum,
Et tenui filo.
"Three are the modes of eloquence, the exalted, the restrained, and the
close-wove."
Aus.
Ausonius.
Sectio XVIIII. Tenue cogitandi genus.
Section XVIIII. The Slender Kind of Thinking.
Interest magnitudinis aestheticae, ut cogitationes exaequentur etiam relativae suorum obiectorum S. XVII. magnitudini, § 217. Hinc triplex nascitur cogitandi genus, cum duplici quodlibet sua parekbasi; quod in oratione tantum deprehendentes olim vel triplicem eius characterem, vel ideam, vel formam, vel etiam figuram omnino dixerunt:
It belongs to aesthetic magnitude that thoughts be equalized also to the relative magnitude of their objects, Section XVII, § 217. Hence a threefold kind of thinking arises, each with its own double parekbasis; those who once detected this only in speech called it simply its threefold character, or idea, or form, or even figure:
Triplex dicendi genus est, sublime, modestum,
Et tenui filo.
"Three are the modes of eloquence, the exalted, the restrained, and the
close-wove."
Aus.
Ausonius.
Sectio XVIIII. Tenue cogitandi genus.
Section XVIIII. The Slender Kind of Thinking.
Interest magnitudinis aestheticae, ut cogitationes exaequentur
It belongs to aesthetic magnitude that thoughts be equalized
etiam relativae suorum obiectorum S. XVII.
also to the relative magnitude of their objects, Section XVII,
magnitudini, § 217. Hinc triplex nascitur cogitandi genus,
§ 217. Hence a threefold kind of thinking arises,
cum duplici quodlibet sua parekbasi;
each with its own double parekbasis;
quod in oratione tantum deprehendentes olim vel
those who once detected this only in speech called
triplicem eius characterem, vel ideam, vel formam, vel etiam figuram omnino dixerunt:
it simply its threefold character, or idea, or form, or even figure:
Triplex dicendi genus est, sublime, modestum,
Et tenui filo.
"Three are the modes of eloquence, the exalted, the restrained, and the
close-wove."
Aus.
Ausonius.
Sectio XVIIII. Tenue cogitandi genus. / Section XVIIII. The Slender Kind of Thinking.
Interest magnitudinis aestheticae, ut cogitationes exaequentur etiam relativae suorum obiectorum S. XVII. magnitudini, § 217. Hinc triplex nascitur cogitandi genus, cum duplici quodlibet sua parekbasi; quod in oratione tantum deprehendentes olim vel triplicem eius characterem, vel ideam, vel formam, vel etiam figuram omnino dixerunt: / It belongs to aesthetic magnitude that thoughts be equalized also to the relative magnitude of their objects, Section XVII, § 217. Hence a threefold kind of thinking arises, each with its own double parekbasis; those who once detected this only in speech called it simply its threefold character, or idea, or form, or even figure:
Triplex dicendi genus est, sublime, modestum,
Et tenui filo.
"Three are the modes of eloquence, the exalted, the restrained, and the
close-wove."
Aus. / Ausonius.
§ 231
I. Tenue cogitandi genus (subtile, attenuatum, deductum, gracile, atticum, ischnon) est tenuibus, § 202. materiis ita proportionatum, § 230. ut et absolutae dignitatis satis tenax, § 223. et strictius, etiam relative, moratum, § 228. simpliciter honesto vivendi generi non modo non contrarietur, § 213. sed eius etiam moribus ex §§ 211, 212. diiudicatis probe consentiat, § 214. Huic iam dudum, Terentii tempore, vetus poeta, sed censor vitio creatus, obiecit, ut vitium:
I. The slender kind of thinking (subtle, attenuated, drawn out, graceful, Attic, ischnon) is proportioned to slender materials, § 202, in such a way, § 230, that it both holds sufficiently to absolute dignity, § 223, and, in the stricter sense, is moralized, even relatively, § 228; it not only is not contrary to the simply honorable kind of living, § 213, but also agrees well with its manners as judged from §§ 211, 212, § 214. Against it long ago, in Terence's time, an old poet, made a censor by fault, objected as though it were a fault:
Tenui esse oratione et scriptura levi,
Quia nusquam insanum scripsit adolescentulum
Cervam videre fugere et sectari canes,
Et eam plorare, orare, ut subveniat sibi.
"are poor in their language, and of meagre style; because he has nowhere described a frantic youth as seeing a hind in flight, and the hounds pursuing; while he implores and entreated that he would give her aid."
I. Tenue cogitandi genus (subtile, attenuatum, deductum, gracile, atticum, ischnon) est tenuibus, § 202. materiis ita proportionatum, § 230. ut et absolutae dignitatis satis tenax, § 223. et strictius, etiam relative, moratum, § 228. simpliciter honesto vivendi generi non modo non contrarietur, § 213. sed eius etiam moribus ex §§ 211, 212. diiudicatis probe consentiat, § 214. Huic iam dudum, Terentii tempore, vetus poeta, sed censor vitio creatus, obiecit, ut vitium:
I. The slender kind of thinking (subtle, attenuated, drawn out, graceful, Attic, ischnon) is proportioned to slender materials, § 202, in such a way, § 230, that it both holds sufficiently to absolute dignity, § 223, and, in the stricter sense, is moralized, even relatively, § 228; it not only is not contrary to the simply honorable kind of living, § 213, but also agrees well with its manners as judged from §§ 211, 212, § 214. Against it long ago, in Terence's time, an old poet, made a censor by fault, objected as though it were a fault:
Tenui esse oratione et scriptura levi,
Quia nusquam insanum scripsit adolescentulum
Cervam videre fugere et sectari canes,
Et eam plorare, orare, ut subveniat sibi.
"are poor in their language, and of meagre style; because he has nowhere described a frantic youth as seeing a hind in flight, and the hounds pursuing; while he implores and entreated that he would give her aid."
I. Tenue cogitandi genus (subtile, attenuatum,
I. The slender kind of thinking (subtle, attenuated,
deductum, gracile, atticum, ischnon) est tenuibus, § 202.
drawn out, graceful, Attic, ischnon) is proportioned to slender materials, § 202,
materiis ita proportionatum, § 230. ut et
in such a way, § 230, that it both holds
absolutae dignitatis satis tenax, § 223.
sufficiently to absolute dignity, § 223,
et strictius, etiam relative, moratum, § 228.
and, in the stricter sense, is moralized, even relatively, § 228;
simpliciter honesto vivendi generi non modo non contrarietur,
it not only is not contrary
§ 213.
to the simply honorable kind of living, § 213,
sed eius etiam moribus ex §§ 211,
but also agrees well with its manners as judged from §§ 211,
212. diiudicatis probe consentiat, § 214. Huic
212, § 214. Against it long ago,
iam dudum, Terentii tempore, vetus poeta, sed censor vitio creatus,
in Terence's time, an old poet, made a censor by fault,
obiecit, ut vitium:
objected as though it were a fault:
Tenui esse oratione et scriptura levi,
Quia nusquam insanum scripsit adolescentulum
Cervam videre fugere et sectari canes,
Et eam plorare, orare, ut subveniat sibi.
"are poor in their language, and of meagre style; because he has nowhere described a frantic youth as seeing a hind in flight, and the hounds pursuing; while he implores and entreated that he would give her aid."
I. Tenue cogitandi genus (subtile, attenuatum, deductum, gracile, atticum, ischnon) est tenuibus, § 202. materiis ita proportionatum, § 230. ut et absolutae dignitatis satis tenax, § 223. et strictius, etiam relative, moratum, § 228. simpliciter honesto vivendi generi non modo non contrarietur, § 213. sed eius etiam moribus ex §§ 211, 212. diiudicatis probe consentiat, § 214. Huic iam dudum, Terentii tempore, vetus poeta, sed censor vitio creatus, obiecit, ut vitium: / I. The slender kind of thinking (subtle, attenuated, drawn out, graceful, Attic, ischnon) is proportioned to slender materials, § 202, in such a way, § 230, that it both holds sufficiently to absolute dignity, § 223, and, in the stricter sense, is moralized, even relatively, § 228; it not only is not contrary to the simply honorable kind of living, § 213, but also agrees well with its manners as judged from §§ 211, 212, § 214. Against it long ago, in Terence's time, an old poet, made a censor by fault, objected as though it were a fault:
Tenui esse oratione et scriptura levi,
Quia nusquam insanum scripsit adolescentulum
Cervam videre fugere et sectari canes,
Et eam plorare, orare, ut subveniat sibi.
"are poor in their language, and of meagre style; because he has nowhere described a frantic youth as seeing a hind in flight, and the hounds pursuing; while he implores and entreated that he would give her aid."
§ 232
Cum hoc cogitandi genere laudabili, sed aesthetico tamen, multi, Cicerone duce, confundunt, de rebus gravissimis philosophice, quantumque fieri potest, scientifice disquirendi genus, quoniam in hoc conveniunt, ut utrisque desit ille splendor, qui solet ambire graviora phaenomena, vere bona, § 211. et determinatissima quaevis grandia, quae tantum non singularia, § 212. e.g.
With this laudable, though still aesthetic, kind of thinking many, with Cicero as guide, confuse the kind of inquiry into the gravest things philosophically and, as far as possible, scientifically, because they agree in this: both lack that splendor which usually surrounds weightier phenomena, truly good things, § 211, and any most determinate grand things, which are almost singular, § 212. For example, one must think
de diis immortalibus, de pietate, de concordia, de amicitia, de communi civium, de hominum, de gentium iure, de aequitate, de temperantia, de magnitudine, de omni virtutum genere
"of the immortal gods, of piety, of concord, of friendship, of the common rights of their fellow-citizens, or those of all mankind, of the law of nations, of equity, of temperance, of greatness of mind, of every kind of virtue"
sit cogitandum.
Philosophis ego, ut de his rebus omnibus, in angustiis, consumendi otii caussa, disserant, quam concessero: illud tamen oratori tribuam et dabo, ut, de quibus illi tenui quodam et exiguo sermone (logico, § 122. qua potiorem suam partem ad aesthetices regulas non exigendo, quas transcendit) disputant, hic cum omni gravitate et iucunditate explicet.
"But when I have given them liberty to reason on all these subjects in corners to amuse their leisure, I shall give and assign to the orator his part, which is, to set forth with full power and attraction the very same topics which they discuss in such tame and bloodless phraseology."
(aesthetica) §§ 124, 123. v. Cic. de Or. I. 56, 57. de Fin. III. 40. Or. 46.
– logical speech, § 122, insofar as in its more important part it is not to be measured by rules of aesthetics, which it transcends – Aesthetics, §§ 124, 123. See Cicero, De oratore I.56–57; De finibus III.40; Orator 46.
Cum hoc cogitandi genere laudabili, sed aesthetico tamen, multi, Cicerone duce, confundunt, de rebus gravissimis philosophice, quantumque fieri potest, scientifice disquirendi genus, quoniam in hoc conveniunt, ut utrisque desit ille splendor, qui solet ambire graviora phaenomena, vere bona, § 211. et determinatissima quaevis grandia, quae tantum non singularia, § 212. e.g.
With this laudable, though still aesthetic, kind of thinking many, with Cicero as guide, confuse the kind of inquiry into the gravest things philosophically and, as far as possible, scientifically, because they agree in this: both lack that splendor which usually surrounds weightier phenomena, truly good things, § 211, and any most determinate grand things, which are almost singular, § 212. For example, one must think
de diis immortalibus, de pietate, de concordia, de amicitia, de communi civium, de hominum, de gentium iure, de aequitate, de temperantia, de magnitudine, de omni virtutum genere
"of the immortal gods, of piety, of concord, of friendship, of the common rights of their fellow-citizens, or those of all mankind, of the law of nations, of equity, of temperance, of greatness of mind, of every kind of virtue"
sit cogitandum.
Philosophis ego, ut de his rebus omnibus, in angustiis, consumendi otii caussa, disserant, quam concessero: illud tamen oratori tribuam et dabo, ut, de quibus illi tenui quodam et exiguo sermone (logico, § 122. qua potiorem suam partem ad aesthetices regulas non exigendo, quas transcendit) disputant, hic cum omni gravitate et iucunditate explicet.
"But when I have given them liberty to reason on all these subjects in corners to amuse their leisure, I shall give and assign to the orator his part, which is, to set forth with full power and attraction the very same topics which they discuss in such tame and bloodless phraseology."
(aesthetica) §§ 124, 123. v. Cic. de Or. I. 56, 57. de Fin. III. 40. Or. 46.
– logical speech, § 122, insofar as in its more important part it is not to be measured by rules of aesthetics, which it transcends – Aesthetics, §§ 124, 123. See Cicero, De oratore I.56–57; De finibus III.40; Orator 46.
Cum hoc cogitandi genere laudabili, sed aesthetico
With this laudable, though still aesthetic,
tamen, multi, Cicerone duce,
kind of thinking many, with Cicero as guide,
confundunt, de rebus gravissimis philosophice,
confuse the kind of inquiry into the gravest things philosophically
quantumque fieri potest, scientifice disquirendi genus, quoniam in hoc
and, as far as possible, scientifically, because they agree in this:
conveniunt, ut utrisque desit ille splendor,
both lack that splendor
qui solet ambire graviora phaenomena, vere bona, § 211.
which usually surrounds weightier phenomena, truly good things, § 211,
et determinatissima quaevis grandia, quae tantum non singularia, § 212.
and any most determinate grand things, which are almost singular, § 212.
e.g.
For example, one must think
de diis immortalibus, de pietate, de concordia, de amicitia, de communi civium, de hominum, de gentium iure, de aequitate, de temperantia, de magnitudine, de omni virtutum genere
"of the immortal gods, of piety, of concord, of friendship, of the common rights of their fellow-citizens, or those of all mankind, of the law of nations, of equity, of temperance, of greatness of mind, of every kind of virtue"
sit cogitandum.
Philosophis ego, ut de his rebus omnibus, in angustiis, consumendi otii caussa, disserant, quam concessero: illud tamen oratori tribuam et dabo, ut, de quibus illi tenui quodam et exiguo sermone (logico, § 122. qua potiorem suam partem ad aesthetices regulas non exigendo, quas transcendit) disputant, hic cum omni gravitate et iucunditate explicet.
"But when I have given them liberty to reason on all these subjects in corners to amuse their leisure, I shall give and assign to the orator his part, which is, to set forth with full power and attraction the very same topics which they discuss in such tame and bloodless phraseology."
(aesthetica)
– logical speech, § 122, insofar as in its more
§§ 124, 123. v. Cic.
important part it is not to be measured by rules of aesthetics, which it transcends – Aesthetics, §§ 124, 123. See Cicero,
de Or. I. 56, 57. de Fin. III. 40. Or. 46.
De oratore I.56–57; De finibus III.40; Orator 46.
Cum hoc cogitandi genere laudabili, sed aesthetico tamen, multi, Cicerone duce, confundunt, de rebus gravissimis philosophice, quantumque fieri potest, scientifice disquirendi genus, quoniam in hoc conveniunt, ut utrisque desit ille splendor, qui solet ambire graviora phaenomena, vere bona, § 211. et determinatissima quaevis grandia, quae tantum non singularia, § 212. e.g. / With this laudable, though still aesthetic, kind of thinking many, with Cicero as guide, confuse the kind of inquiry into the gravest things philosophically and, as far as possible, scientifically, because they agree in this: both lack that splendor which usually surrounds weightier phenomena, truly good things, § 211, and any most determinate grand things, which are almost singular, § 212. For example, one must think
de diis immortalibus, de pietate, de concordia, de amicitia, de communi civium, de hominum, de gentium iure, de aequitate, de temperantia, de magnitudine, de omni virtutum genere
"of the immortal gods, of piety, of concord, of friendship, of the common rights of their fellow-citizens, or those of all mankind, of the law of nations, of equity, of temperance, of greatness of mind, of every kind of virtue"
sit cogitandum. /
Philosophis ego, ut de his rebus omnibus, in angustiis, consumendi otii caussa, disserant, quam concessero: illud tamen oratori tribuam et dabo, ut, de quibus illi tenui quodam et exiguo sermone (logico, § 122. qua potiorem suam partem ad aesthetices regulas non exigendo, quas transcendit) disputant, hic cum omni gravitate et iucunditate explicet.
"But when I have given them liberty to reason on all these subjects in corners to amuse their leisure, I shall give and assign to the orator his part, which is, to set forth with full power and attraction the very same topics which they discuss in such tame and bloodless phraseology."
(aesthetica) §§ 124, 123. v. Cic. de Or. I. 56, 57. de Fin. III. 40. Or. 46. / – logical speech, § 122, insofar as in its more important part it is not to be measured by rules of aesthetics, which it transcends – Aesthetics, §§ 124, 123. See Cicero, De oratore I.56–57; De finibus III.40; Orator 46.
§ 233
Tenue cogitandi genus suos iterum gradus admittit, § 231, quorum primum et infimum genus cogitandi tenuiculum dixeris, § 207. Exemplum esto grammatica, partes alienas non occupans. Nam tenuis (vel maxime) a fonte, quando
The slender kind of thinking again admits its own degrees, § 231. The first and lowest of these you may call the somewhat slender kind of thinking, § 207. Let grammar be the example, when it does not occupy parts belonging to others. For although it is slender, even especially so, from its source, when
pueris olim dant crustula blandi
Doctores, elementa velint ut discere prima.
"as good-natured teachers at first give cakes to their boys, that they may be willing to learn their first rudiments"
Hor. assumtis poetarum historiarumque viribus, pleno iam satis alveo fluit, Quint. II. 1. neque tamen in omni disciplinarum ambitu surgit ultra tenuitatem, § 202. Ad superiores tenuitatis gradus referamus orationem Ciceronis, pro Caecina, quando eam ipse refert ad subtile cogitandi genus, temperato gravique contradistinctum.
Horace, yet when the powers of poets and historians have been taken up, it now flows in a sufficiently full channel, Quintilian II.1; and nevertheless, in the whole range of disciplines, it does not rise beyond slenderness, § 202. To the higher degrees of slenderness let us refer Cicero's speech Pro Caecina, when he himself refers it to the subtle kind of thinking, contrasted with the temperate and grave.
Tenue cogitandi genus suos iterum gradus admittit, § 231, quorum primum et infimum genus cogitandi tenuiculum dixeris, § 207. Exemplum esto grammatica, partes alienas non occupans.
The slender kind of thinking again admits its own degrees, § 231. The first and lowest of these you may call the somewhat slender kind of thinking, § 207. Let grammar be the example, when it does not occupy parts belonging to others.
Nam tenuis (vel maxime) a fonte, quando
For although it is slender, even especially so, from its source, when
pueris olim dant crustula blandi
Doctores, elementa velint ut discere prima.
"as good-natured teachers at first give cakes to their boys, that they may be willing to learn their first rudiments"
Hor. assumtis poetarum historiarumque viribus, pleno iam satis alveo fluit, Quint. II. 1. neque tamen in omni disciplinarum ambitu surgit ultra tenuitatem, § 202. Ad superiores tenuitatis gradus referamus orationem Ciceronis, pro Caecina, quando eam ipse refert ad subtile cogitandi genus, temperato gravique contradistinctum.
Horace, yet when the powers of poets and historians have been taken up, it now flows in a sufficiently full channel, Quintilian II.1; and nevertheless, in the whole range of disciplines, it does not rise beyond slenderness, § 202. To the higher degrees of slenderness let us refer Cicero's speech Pro Caecina, when he himself refers it to the subtle kind of thinking, contrasted with the temperate and grave.
Tenue cogitandi genus suos iterum gradus admittit, § 231,
The slender kind of thinking again admits its own degrees, § 231.
quorum primum et infimum
The first and lowest of these you may call
genus cogitandi tenuiculum dixeris, § 207.
the somewhat slender kind of thinking, § 207.
Exemplum esto grammatica, partes alienas non occupans.
Let grammar be the example, when it does not occupy parts belonging to others.
Nam tenuis (vel maxime) a fonte, quando
For although it is slender, even especially so, from its source, when
pueris olim dant crustula blandi
Doctores, elementa velint ut discere prima.
"as good-natured teachers at first give cakes to their boys, that they may be willing to learn their first rudiments"
Hor. assumtis poetarum historiarumque viribus,
Horace, yet when the powers of poets and historians have
pleno iam satis alveo fluit, Quint.
been taken up, it now flows in a sufficiently full channel, Quintilian
II. 1. neque tamen in omni disciplinarum
II.1; and nevertheless, in the whole range of disciplines,
ambitu surgit ultra tenuitatem, § 202.
it does not rise beyond slenderness, § 202.
Ad superiores tenuitatis gradus referamus orationem Ciceronis,
To the higher degrees of slenderness let us refer Cicero's
pro Caecina, quando eam ipse refert ad
speech Pro Caecina, when he himself refers it to
subtile cogitandi genus, temperato gravique contradistinctum.
the subtle kind of thinking, contrasted with the temperate and grave.
Tenue cogitandi genus suos iterum gradus admittit, § 231, quorum primum et infimum genus cogitandi tenuiculum dixeris, § 207. Exemplum esto grammatica, partes alienas non occupans. / The slender kind of thinking again admits its own degrees, § 231. The first and lowest of these you may call the somewhat slender kind of thinking, § 207. Let grammar be the example, when it does not occupy parts belonging to others.
Nam tenuis (vel maxime) a fonte, quando / For although it is slender, even especially so, from its source, when
pueris olim dant crustula blandi
Doctores, elementa velint ut discere prima.
"as good-natured teachers at first give cakes to their boys, that they may be willing to learn their first rudiments"
Hor. assumtis poetarum historiarumque viribus, pleno iam satis alveo fluit, Quint. II. 1. neque tamen in omni disciplinarum ambitu surgit ultra tenuitatem, § 202. Ad superiores tenuitatis gradus referamus orationem Ciceronis, pro Caecina, quando eam ipse refert ad subtile cogitandi genus, temperato gravique contradistinctum. / Horace, yet when the powers of poets and historians have been taken up, it now flows in a sufficiently full channel, Quintilian II.1; and nevertheless, in the whole range of disciplines, it does not rise beyond slenderness, § 202. To the higher degrees of slenderness let us refer Cicero's speech Pro Caecina, when he himself refers it to the subtle kind of thinking, contrasted with the temperate and grave.
§ 234
Si suum argumentum et materiem felicius exprimat, tenue cogitandi genus, non inepte de eo dixeris:
If the slender kind of thinking expresses its own argument and material more happily, you would not ineptly say of it:
In tenui labor, at tenuis non gloria.
"Slight though the poet's theme, not slight the praise."
Virg. cf. Prop. III. 1.
Virgil; compare Propertius III.1.
Habet enim certos sui studiosos, qui non tam habitus corporis opimos, quam gracilitates consectentur, quos, valetudo modo bona sit, tenuitas ipsa delectat. – Habet suos laudatores, qui hac ipsa subtilitate admodum gaudeant.
"there are some who are so extravagantly fond of him, as to prefer a graceful air to a vigorous constitution, and who are perfectly satisfied with a slender and an easy shape, if it is only attended with a moderate share of health. [...] notwithstanding he has so many admirers, who are charmed with his very slenderness."
Cic. de cl. Or. 64. Neque sine naso sunt hi laudatores, §§ 230, 202,
Cicero, Brutus 64. Nor are these praisers without a nose, §§ 230, 202:
neque semper arcum
Tendit Apollo.
"neither does he always bend his bow."
Si suum argumentum et materiem felicius exprimat, tenue cogitandi genus, non inepte de eo dixeris:
If the slender kind of thinking expresses its own argument and material more happily, you would not ineptly say of it:
In tenui labor, at tenuis non gloria.
"Slight though the poet's theme, not slight the praise."
Virg. cf. Prop. III. 1.
Virgil; compare Propertius III.1.
Habet enim certos sui studiosos, qui non tam habitus corporis opimos, quam gracilitates consectentur, quos, valetudo modo bona sit, tenuitas ipsa delectat. – Habet suos laudatores, qui hac ipsa subtilitate admodum gaudeant.
"there are some who are so extravagantly fond of him, as to prefer a graceful air to a vigorous constitution, and who are perfectly satisfied with a slender and an easy shape, if it is only attended with a moderate share of health. [...] notwithstanding he has so many admirers, who are charmed with his very slenderness."
Cic. de cl. Or. 64. Neque sine naso sunt hi laudatores, §§ 230, 202,
Cicero, Brutus 64. Nor are these praisers without a nose, §§ 230, 202:
neque semper arcum
Tendit Apollo.
"neither does he always bend his bow."
Si suum
If the slender kind of thinking expresses its own
argumentum et materiem felicius exprimat, tenue cogitandi genus,
argument and material more happily, you would
non inepte de eo dixeris:
not ineptly say of it:
In tenui labor, at tenuis non gloria.
"Slight though the poet's theme, not slight the praise."
Virg. cf. Prop. III. 1.
Virgil; compare Propertius III.1.
Habet enim certos sui studiosos, qui non tam habitus corporis opimos, quam gracilitates consectentur, quos, valetudo modo bona sit, tenuitas ipsa delectat. – Habet suos laudatores, qui hac ipsa subtilitate admodum gaudeant.
"there are some who are so extravagantly fond of him, as to prefer a graceful air to a vigorous constitution, and who are perfectly satisfied with a slender and an easy shape, if it is only attended with a moderate share of health. [...] notwithstanding he has so many admirers, who are charmed with his very slenderness."
Cic. de cl. Or. 64. Neque sine naso sunt hi
Cicero, Brutus 64. Nor are these
laudatores, §§ 230, 202,
praisers without a nose, §§ 230, 202:
neque semper arcum
Tendit Apollo.
"neither does he always bend his bow."
Si suum argumentum et materiem felicius exprimat, tenue cogitandi genus, non inepte de eo dixeris: / If the slender kind of thinking expresses its own argument and material more happily, you would not ineptly say of it:
In tenui labor, at tenuis non gloria.
"Slight though the poet's theme, not slight the praise."
Virg. cf. Prop. III. 1. / Virgil; compare Propertius III.1.
Habet enim certos sui studiosos, qui non tam habitus corporis opimos, quam gracilitates consectentur, quos, valetudo modo bona sit, tenuitas ipsa delectat. – Habet suos laudatores, qui hac ipsa subtilitate admodum gaudeant.
"there are some who are so extravagantly fond of him, as to prefer a graceful air to a vigorous constitution, and who are perfectly satisfied with a slender and an easy shape, if it is only attended with a moderate share of health. [...] notwithstanding he has so many admirers, who are charmed with his very slenderness."
Cic. de cl. Or. 64. Neque sine naso sunt hi laudatores, §§ 230, 202, / Cicero, Brutus 64. Nor are these praisers without a nose, §§ 230, 202:
neque semper arcum
Tendit Apollo.
"neither does he always bend his bow."
§ 235
Neque generatim de triplici cogitationum charactere, quem nunc informamus, praeconcipienda est opinio, ac si per longiorem etiam meditationem aestheticam unus ex his character in omnibus pulcre cogitandis ac singulis debeat aequabiliter transcurrere: neque de tenui cogitandi genere, § 230. Opere in longo prout materiae necessario inaequales aliqualiter coniunguntur, ita habet illud et suam materiis proportionatam et apte haerentem cogitationum nunc anesin et remissionem, nunc epasin et elevationem, manente totius denominatione ab illo charactere, qui regnat et potior est. § 217.
Nor should an opinion be preconceived generally about the threefold character of thoughts which we are now shaping, as if, even through a longer aesthetic meditation, one of these characters ought to run uniformly through all things to be beautifully thought and through each of them; nor should this be assumed about the slender kind of thinking, § 230. In a long work, just as necessarily unequal materials are joined together in some way, so it has its own relaxation and remission of thoughts, now its anesis, and now its epasis and elevation, proportioned to the materials and fittingly adhering to them, while the name of the whole remains from that character which rules and is more powerful, § 217.
Neque generatim de triplici cogitationum charactere, quem nunc informamus, praeconcipienda est opinio, ac si per longiorem etiam meditationem aestheticam unus ex his character in omnibus pulcre cogitandis ac singulis debeat aequabiliter transcurrere: neque de tenui cogitandi genere, § 230. Opere in longo prout materiae necessario inaequales aliqualiter coniunguntur, ita habet illud et suam materiis proportionatam et apte haerentem cogitationum nunc anesin et remissionem, nunc epasin et elevationem, manente totius denominatione ab illo charactere, qui regnat et potior est. § 217.
Nor should an opinion be preconceived generally about the threefold character of thoughts which we are now shaping, as if, even through a longer aesthetic meditation, one of these characters ought to run uniformly through all things to be beautifully thought and through each of them; nor should this be assumed about the slender kind of thinking, § 230. In a long work, just as necessarily unequal materials are joined together in some way, so it has its own relaxation and remission of thoughts, now its anesis, and now its epasis and elevation, proportioned to the materials and fittingly adhering to them, while the name of the whole remains from that character which rules and is more powerful, § 217.
Neque generatim de triplici cogitationum charactere,
Nor should an opinion be preconceived generally about the threefold character
quem nunc informamus, praeconcipienda est opinio, ac si
of thoughts which we are now shaping, as if,
per longiorem etiam meditationem
even through a longer aesthetic meditation,
aestheticam unus ex his character
one of these characters ought to run uniformly
in omnibus pulcre cogitandis ac singulis debeat
through all things to be beautifully thought and through each of them;
aequabiliter transcurrere: neque de tenui cogitandi
nor should this be assumed about the slender kind of thinking,
genere, § 230. Opere in longo
§ 230. In a long work,
prout materiae necessario inaequales aliqualiter coniunguntur,
just as necessarily unequal materials are joined together in
ita habet illud et suam materiis proportionatam et apte haerentem
some way, so it has its own relaxation and remission of thoughts,
cogitationum nunc anesin et remissionem, nunc epasin et elevationem,
now its anesis, and now its epasis and elevation,
manente
proportioned to the materials and fittingly adhering to them,
totius denominatione ab illo charactere,
while the name of the whole remains from that character
qui regnat et potior est. § 217.
which rules and is more powerful, § 217.
Neque generatim de triplici cogitationum charactere, quem nunc informamus, praeconcipienda est opinio, ac si per longiorem etiam meditationem aestheticam unus ex his character in omnibus pulcre cogitandis ac singulis debeat aequabiliter transcurrere: neque de tenui cogitandi genere, § 230. Opere in longo prout materiae necessario inaequales aliqualiter coniunguntur, ita habet illud et suam materiis proportionatam et apte haerentem cogitationum nunc anesin et remissionem, nunc epasin et elevationem, manente totius denominatione ab illo charactere, qui regnat et potior est. § 217. / Nor should an opinion be preconceived generally about the threefold character of thoughts which we are now shaping, as if, even through a longer aesthetic meditation, one of these characters ought to run uniformly through all things to be beautifully thought and through each of them; nor should this be assumed about the slender kind of thinking, § 230. In a long work, just as necessarily unequal materials are joined together in some way, so it has its own relaxation and remission of thoughts, now its anesis, and now its epasis and elevation, proportioned to the materials and fittingly adhering to them, while the name of the whole remains from that character which rules and is more powerful, § 217.
§ 236
In eadem oratione Cicero de Inv. II. 51. iubet aliquas argumentationes tenuius, acutius et subtilius tractare, aliquos autem locos, e.g. facti atrocitatem augentes, et negantem malorum misereri oportere, ab accusatore, qui ostendat adversariorum calumniam cum indignatione, quique misericordiam captet cum conquestione, a defensore, tractari vult gravius, ornatius, et cum verbis, tum etiam sententiis excellentibus. Quis nescit soccum comoediae tenue, cothurnum tragoediae sublime cogitandi genus postulare?
In the same speech Cicero, De inventione II.51, orders some arguments to be treated more slenderly, more sharply, and more subtly; but certain topics, for example those increasing the atrocity of a deed, and denying that evils ought to be pitied, he wants to be treated by the accuser, who shows the calumny of the adversaries with indignation, and by the defender, who seeks pity with lamentation, more gravely and more ornately, with excellent words as well as excellent thoughts. Who does not know that the comic sock demands the slender kind of thinking, and the tragic buskin the sublime?
Interdum tamen et vocem comoedia tollit,
Iratusque Chremes tumido delitigat ore,
Et tragicus plerumque dolet sermone pedestri
Telephus aut Peleus, quum pauper et exsul uterque
Proiicit ampullas et sesquipedalia verba,
Si curat cor spectantis tetigisse querela.
"Nevertheless sometimes even comedy exalts her voice, and passionate Chremes rails in a tumid strain: and a tragic writer generally expresses grief in a prosaic style. Telephus and Peleus, when they are both in poverty and exile, throw aside their rants and gigantic expressions if they have a mind to move the heart of the spectator with their complaint."
Hor.
Horace.
In eadem oratione Cicero de Inv. II. 51. iubet aliquas argumentationes tenuius, acutius et subtilius tractare, aliquos autem locos, e.g. facti atrocitatem augentes, et negantem malorum misereri oportere, ab accusatore, qui ostendat adversariorum calumniam cum indignatione, quique misericordiam captet cum conquestione, a defensore, tractari vult gravius, ornatius, et cum verbis, tum etiam sententiis excellentibus.
In the same speech Cicero, De inventione II.51, orders some arguments to be treated more slenderly, more sharply, and more subtly; but certain topics, for example those increasing the atrocity of a deed, and denying that evils ought to be pitied, he wants to be treated by the accuser, who shows the calumny of the adversaries with indignation, and by the defender, who seeks pity with lamentation, more gravely and more ornately, with excellent words as well as excellent thoughts.
Quis nescit soccum comoediae tenue, cothurnum tragoediae sublime cogitandi genus postulare?
Who does not know that the comic sock demands the slender kind of thinking, and the tragic buskin the sublime?
Interdum tamen et vocem comoedia tollit,
Iratusque Chremes tumido delitigat ore,
Et tragicus plerumque dolet sermone pedestri
Telephus aut Peleus, quum pauper et exsul uterque
Proiicit ampullas et sesquipedalia verba,
Si curat cor spectantis tetigisse querela.
"Nevertheless sometimes even comedy exalts her voice, and passionate Chremes rails in a tumid strain: and a tragic writer generally expresses grief in a prosaic style. Telephus and Peleus, when they are both in poverty and exile, throw aside their rants and gigantic expressions if they have a mind to move the heart of the spectator with their complaint."
Hor.
Horace.
In eadem oratione Cicero de Inv. II. 51.
In the same speech Cicero, De inventione II.51,
iubet aliquas argumentationes tenuius,
orders some arguments to be treated more slenderly,
acutius et subtilius tractare, aliquos autem locos, e.g.
more sharply, and more subtly; but certain topics, for example those increasing
facti atrocitatem augentes, et negantem malorum
the atrocity of a deed, and denying that evils
misereri oportere, ab accusatore,
ought to be pitied, he wants to be treated by the accuser,
qui ostendat adversariorum calumniam cum indignatione,
who shows the calumny of the adversaries with indignation,
quique misericordiam captet cum conquestione, a defensore,
and by the defender,
tractari vult gravius, ornatius, et
who seeks pity with lamentation, more gravely and more ornately,
cum verbis, tum etiam sententiis excellentibus.
with excellent words as well as excellent thoughts.
Quis nescit soccum comoediae tenue,
Who does not know that the comic sock demands
cothurnum tragoediae sublime cogitandi genus postulare?
the slender kind of thinking, and the tragic buskin the sublime?
Interdum tamen et vocem comoedia tollit,
Iratusque Chremes tumido delitigat ore,
Et tragicus plerumque dolet sermone pedestri
Telephus aut Peleus, quum pauper et exsul uterque
Proiicit ampullas et sesquipedalia verba,
Si curat cor spectantis tetigisse querela.
"Nevertheless sometimes even comedy exalts her voice, and passionate Chremes rails in a tumid strain: and a tragic writer generally expresses grief in a prosaic style. Telephus and Peleus, when they are both in poverty and exile, throw aside their rants and gigantic expressions if they have a mind to move the heart of the spectator with their complaint."
Hor.
Horace.
In eadem oratione Cicero de Inv. II. 51. iubet aliquas argumentationes tenuius, acutius et subtilius tractare, aliquos autem locos, e.g. facti atrocitatem augentes, et negantem malorum misereri oportere, ab accusatore, qui ostendat adversariorum calumniam cum indignatione, quique misericordiam captet cum conquestione, a defensore, tractari vult gravius, ornatius, et cum verbis, tum etiam sententiis excellentibus. / In the same speech Cicero, De inventione II.51, orders some arguments to be treated more slenderly, more sharply, and more subtly; but certain topics, for example those increasing the atrocity of a deed, and denying that evils ought to be pitied, he wants to be treated by the accuser, who shows the calumny of the adversaries with indignation, and by the defender, who seeks pity with lamentation, more gravely and more ornately, with excellent words as well as excellent thoughts.
Quis nescit soccum comoediae tenue, cothurnum tragoediae sublime cogitandi genus postulare? / Who does not know that the comic sock demands the slender kind of thinking, and the tragic buskin the sublime?
Interdum tamen et vocem comoedia tollit,
Iratusque Chremes tumido delitigat ore,
Et tragicus plerumque dolet sermone pedestri
Telephus aut Peleus, quum pauper et exsul uterque
Proiicit ampullas et sesquipedalia verba,
Si curat cor spectantis tetigisse querela.
"Nevertheless sometimes even comedy exalts her voice, and passionate Chremes rails in a tumid strain: and a tragic writer generally expresses grief in a prosaic style. Telephus and Peleus, when they are both in poverty and exile, throw aside their rants and gigantic expressions if they have a mind to move the heart of the spectator with their complaint."
Hor. / Horace.
§ 237
Tenue cogitandi genus iam Ciceronem subtile vocare vidimus, § 233. et Quintilianus VIII. 3. expresse subtiliter et magnifice dicere ponit opposita. Quanquam id fiat ex alia significatione subtilium, quam qualem exhibet M. § 576. tamen similitudo vocabulorum nonnihil forte contulit ad rerum etiam et acutiorum philosophi distinctionum, cum tenuibus et minime gravi cogitandi ratione confusionem. § 232. Non aspernatur tenue cogitandi genus omnem ornatum, sectatur potius non raro facetias et iocos, § 202, sed simpliciter honestos, § 231. Hic character, si quis alius, ipsam fert ludicram cogitandi rationem, qua, inter alia, mikra megalos efferas ironice. Ita videtur Horatius in illos ludere, qui primariam ὕψος virtutem longas et magnas et sonoras voces quaerunt, quando Serm. I. 2 statim ab initio:
We have already seen Cicero call the slender kind of thinking subtle, § 233, and Quintilian VIII.3 expressly sets speaking "subtly" and "magnificently" as opposites. Although this happens from another meaning of subtle things than the one displayed at Metaphysics § 576, nevertheless the similarity of words has perhaps contributed somewhat to the confusion of philosophical distinctions, even of things and of sharper distinctions, with slender and minimally grave thinking, § 232. The slender kind of thinking does not disdain every ornament; rather, it often pursues witticisms and jokes, § 202, but simply honorable ones, § 231. This character, if any does, carries the very playful way of thinking by which, among other things, you may ironically bring forth "small things grandly." Thus Horace seems to mock those who seek the chief virtue of ὕψος in long, large, and sonorous words, when at the very beginning of Satires I.2 he writes:
Ambubaiarum collegia, pharmacopolae,
Ohe! quam sesquipedalia verba! Sed perge,
videbis simplicem tenuitatem.
"The tribes of female flute-players, quacks"
Tenue cogitandi genus iam Ciceronem subtile vocare vidimus, § 233. et Quintilianus VIII. 3. expresse subtiliter et magnifice dicere ponit opposita.
We have already seen Cicero call the slender kind of thinking subtle, § 233, and Quintilian VIII.3 expressly sets speaking "subtly" and "magnificently" as opposites.
Quanquam id fiat ex alia significatione subtilium, quam qualem exhibet M. § 576. tamen similitudo vocabulorum nonnihil forte contulit ad rerum etiam et acutiorum philosophi distinctionum, cum tenuibus et minime gravi cogitandi ratione confusionem. § 232. Non aspernatur tenue cogitandi genus omnem ornatum, sectatur potius non raro facetias et iocos, § 202, sed simpliciter honestos, § 231. Hic character, si quis alius, ipsam fert ludicram cogitandi rationem, qua, inter alia, mikra megalos efferas ironice.
Although this happens from another meaning of subtle things than the one displayed at Metaphysics § 576, nevertheless the similarity of words has perhaps contributed somewhat to the confusion of philosophical distinctions, even of things and of sharper distinctions, with slender and minimally grave thinking, § 232. The slender kind of thinking does not disdain every ornament; rather, it often pursues witticisms and jokes, § 202, but simply honorable ones, § 231. This character, if any does, carries the very playful way of thinking by which, among other things, you may ironically bring forth "small things grandly."
Ita videtur Horatius in illos ludere, qui primariam ὕψος virtutem longas et magnas et sonoras voces quaerunt, quando Serm. I. 2 statim ab initio:
Thus Horace seems to mock those who seek the chief virtue of ὕψος in long, large, and sonorous words, when at the very beginning of Satires I.2 he writes:
Ambubaiarum collegia, pharmacopolae,
Ohe! quam sesquipedalia verba! Sed perge,
videbis simplicem tenuitatem.
"The tribes of female flute-players, quacks"
Tenue cogitandi genus iam Ciceronem subtile
We have already seen Cicero call the slender kind of thinking subtle,
vocare vidimus, § 233. et Quintilianus VIII. 3.
§ 233, and Quintilian VIII.3
expresse subtiliter et magnifice dicere ponit opposita.
expressly sets speaking "subtly" and "magnificently" as opposites.
Quanquam id fiat ex alia significatione subtilium, quam qualem exhibet M. § 576.
Although this happens from another meaning of subtle things
tamen
than the one displayed at Metaphysics § 576,
similitudo vocabulorum nonnihil forte contulit
nevertheless the similarity of words has perhaps contributed somewhat
ad rerum
to the confusion of philosophical distinctions,
etiam et acutiorum philosophi distinctionum,
even of things and of sharper distinctions,
cum tenuibus et minime gravi cogitandi ratione confusionem. § 232.
with slender and minimally grave thinking, § 232.
Non aspernatur tenue cogitandi genus omnem ornatum,
The slender kind of thinking does not disdain every ornament;
sectatur potius non raro facetias et iocos, § 202,
rather, it often pursues witticisms and jokes, § 202,
sed simpliciter honestos, § 231. Hic character, si
but simply honorable ones, § 231. This character, if any does,
quis alius, ipsam fert ludicram cogitandi rationem, qua,
carries the very playful way of thinking by which,
inter alia, mikra megalos efferas ironice.
among other things, you may ironically bring forth "small things grandly."
Ita videtur Horatius in illos ludere,
Thus Horace seems to mock those who
qui primariam ὕψος virtutem longas
seek the chief virtue of ὕψος in long,
et magnas et sonoras voces quaerunt, quando Serm.
large, and sonorous words, when at the very beginning
I. 2 statim ab initio:
of Satires I.2 he writes:
Ambubaiarum collegia, pharmacopolae,
Ohe! quam sesquipedalia verba! Sed perge,
videbis simplicem tenuitatem.
"The tribes of female flute-players, quacks"
Tenue cogitandi genus iam Ciceronem subtile vocare vidimus, § 233. et Quintilianus VIII. 3. expresse subtiliter et magnifice dicere ponit opposita. / We have already seen Cicero call the slender kind of thinking subtle, § 233, and Quintilian VIII.3 expressly sets speaking "subtly" and "magnificently" as opposites.
Quanquam id fiat ex alia significatione subtilium, quam qualem exhibet M. § 576. tamen similitudo vocabulorum nonnihil forte contulit ad rerum etiam et acutiorum philosophi distinctionum, cum tenuibus et minime gravi cogitandi ratione confusionem. § 232. Non aspernatur tenue cogitandi genus omnem ornatum, sectatur potius non raro facetias et iocos, § 202, sed simpliciter honestos, § 231. Hic character, si quis alius, ipsam fert ludicram cogitandi rationem, qua, inter alia, mikra megalos efferas ironice. / Although this happens from another meaning of subtle things than the one displayed at Metaphysics § 576, nevertheless the similarity of words has perhaps contributed somewhat to the confusion of philosophical distinctions, even of things and of sharper distinctions, with slender and minimally grave thinking, § 232. The slender kind of thinking does not disdain every ornament; rather, it often pursues witticisms and jokes, § 202, but simply honorable ones, § 231. This character, if any does, carries the very playful way of thinking by which, among other things, you may ironically bring forth "small things grandly."
Ita videtur Horatius in illos ludere, qui primariam ὕψος virtutem longas et magnas et sonoras voces quaerunt, quando Serm. I. 2 statim ab initio: / Thus Horace seems to mock those who seek the chief virtue of ὕψος in long, large, and sonorous words, when at the very beginning of Satires I.2 he writes:
Ambubaiarum collegia, pharmacopolae,
Ohe! quam sesquipedalia verba! Sed perge,
videbis simplicem tenuitatem.
"The tribes of female flute-players, quacks"
§ 238
Neque tamen in tenui cogitandi genere subtile palatum rerum gnari iudicis acutissimum aliquid subtilissimumque quaesiverit, partim quia tenuibus materiis, § 231. summam acuminis perspicaciaeque vim impendere parum abesset ab inani argutatione, M. § 576. partim ipsa, quam veritas ipsa limatur in disputatione, subtilitas, vel prorsus non est horizontis aesthetici § 121. vel saltim moribus simpliciter honestis tantum et aesthetice conceptis non satis eleganter congrueret, §§ 231, 228. In tenui simplicius vivendi ratione moris non est subtiliter magis, quam dilucide, dicere. § 213. Hoc significatu cogitationum elegans subtilitas, ne copiose quidem cogitandi rationi repugnans in temperatis potius, et ipsis arduis cogitationum characteribus quaerenda est, § 230.
Nor, however, in the slender kind of thinking should the "subtle palate" of a judge knowledgeable in things seek "something most acute and most subtle." This is partly because to spend the highest power of acuteness and perspicacity on slender materials, § 231, would be little removed from empty quibbling, Metaphysics § 576; and partly because "the very subtlety by which truth itself is polished in disputation" either is wholly outside the aesthetic horizon, § 121, or at least would not agree elegantly enough with simply honorable manners conceived aesthetically, §§ 231, 228. In the slender, simpler manner of living, it is not customary "to speak more subtly than clearly," § 213. In this sense, an "elegant subtlety" of thoughts, not even opposed to a copious manner of thinking, should rather be sought in the temperate and even in the difficult characters of thoughts, § 230.
Neque tamen in tenui cogitandi genere subtile palatum rerum gnari iudicis acutissimum aliquid subtilissimumque quaesiverit, partim quia tenuibus materiis, § 231. summam acuminis perspicaciaeque vim impendere parum abesset ab inani argutatione, M. § 576. partim ipsa, quam veritas ipsa limatur in disputatione, subtilitas, vel prorsus non est horizontis aesthetici § 121. vel saltim moribus simpliciter honestis tantum et aesthetice conceptis non satis eleganter congrueret, §§ 231, 228. In tenui simplicius vivendi ratione moris non est subtiliter magis, quam dilucide, dicere. § 213. Hoc significatu cogitationum elegans subtilitas, ne copiose quidem cogitandi rationi repugnans in temperatis potius, et ipsis arduis cogitationum characteribus quaerenda est, § 230.
Nor, however, in the slender kind of thinking should the "subtle palate" of a judge knowledgeable in things seek "something most acute and most subtle." This is partly because to spend the highest power of acuteness and perspicacity on slender materials, § 231, would be little removed from empty quibbling, Metaphysics § 576; and partly because "the very subtlety by which truth itself is polished in disputation" either is wholly outside the aesthetic horizon, § 121, or at least would not agree elegantly enough with simply honorable manners conceived aesthetically, §§ 231, 228. In the slender, simpler manner of living, it is not customary "to speak more subtly than clearly," § 213. In this sense, an "elegant subtlety" of thoughts, not even opposed to a copious manner of thinking, should rather be sought in the temperate and even in the difficult characters of thoughts, § 230.
Neque tamen in tenui cogitandi genere
Nor, however, in the slender kind of thinking should
subtile palatum rerum gnari iudicis acutissimum
the "subtle palate" of a judge knowledgeable in things
aliquid subtilissimumque quaesiverit,
seek "something most acute and most subtle."
partim quia tenuibus
This is partly because to spend the highest power
materiis, § 231.
of acuteness and perspicacity on slender materials, § 231,
summam acuminis perspicaciaeque vim impendere parum abesset ab inani argutatione,
would be little removed from empty quibbling, Metaphysics § 576;
M. § 576. partim ipsa, quam veritas ipsa limatur
and partly because "the very subtlety by which truth
in disputatione, subtilitas,
itself is polished in disputation"
vel prorsus non est horizontis aesthetici § 121.
either is wholly outside the aesthetic horizon, § 121,
vel saltim moribus simpliciter honestis tantum et aesthetice conceptis
or at least would
non satis eleganter congrueret, §§ 231, 228.
not agree elegantly enough with simply honorable manners conceived aesthetically, §§ 231, 228.
In tenui simplicius vivendi ratione
In the slender, simpler manner of living,
moris non est subtiliter magis, quam dilucide, dicere.
it is not customary "to speak more subtly than clearly,"
§ 213. Hoc significatu cogitationum elegans subtilitas,
§ 213. In this sense, an "elegant subtlety" of thoughts,
ne copiose quidem cogitandi
not even opposed to a copious manner of thinking,
rationi repugnans in temperatis potius,
should rather be sought in the temperate
et ipsis arduis cogitationum characteribus quaerenda est, § 230.
and even in the difficult characters of thoughts, § 230.
Neque tamen in tenui cogitandi genere subtile palatum rerum gnari iudicis acutissimum aliquid subtilissimumque quaesiverit, partim quia tenuibus materiis, § 231. summam acuminis perspicaciaeque vim impendere parum abesset ab inani argutatione, M. § 576. partim ipsa, quam veritas ipsa limatur in disputatione, subtilitas, vel prorsus non est horizontis aesthetici § 121. vel saltim moribus simpliciter honestis tantum et aesthetice conceptis non satis eleganter congrueret, §§ 231, 228. In tenui simplicius vivendi ratione moris non est subtiliter magis, quam dilucide, dicere. § 213. Hoc significatu cogitationum elegans subtilitas, ne copiose quidem cogitandi rationi repugnans in temperatis potius, et ipsis arduis cogitationum characteribus quaerenda est, § 230. / Nor, however, in the slender kind of thinking should the "subtle palate" of a judge knowledgeable in things seek "something most acute and most subtle." This is partly because to spend the highest power of acuteness and perspicacity on slender materials, § 231, would be little removed from empty quibbling, Metaphysics § 576; and partly because "the very subtlety by which truth itself is polished in disputation" either is wholly outside the aesthetic horizon, § 121, or at least would not agree elegantly enough with simply honorable manners conceived aesthetically, §§ 231, 228. In the slender, simpler manner of living, it is not customary "to speak more subtly than clearly," § 213. In this sense, an "elegant subtlety" of thoughts, not even opposed to a copious manner of thinking, should rather be sought in the temperate and even in the difficult characters of thoughts, § 230.
§ 239
Attenuatum cogitandi genus forsitan ex Ciceronis locis, ubi de tali dicendi genere loquitur, posset probari esse unum ex mediis characteribus sublatis et amplis cogitandi rationibus opponendum, si multus esse vellem in eruendis romanis cogitationum denominationibus, § 231. Quando Horatius:
The attenuated kind of thinking could perhaps be proved, from Cicero's passages where he speaks of this kind of speaking, to be one of the middle characters opposed to lofty and ample ways of thinking, if I wished to be lengthy in unearthing Roman names for thoughts, § 231. When Horace says,
Rectius Iliacum carmen deducis in actus,
"and you with more prudence will reduce the Iliad into acts"
e.c. videtur iam innuere epopoeian ipsis tragoediis ita grandiorem esse, ut res ex illa in hanc transumtae videantur attenuari. Hinc deductum simpliciter cogitandi genus utique depressum ad tenuitatem usque denotare videtur. Quale bucolicorum plerumque.
etc., he already seems to imply that epopoeia is so much grander than the tragedies themselves that things transferred from it into tragedy seem to be attenuated. Hence the simply drawn-down kind of thinking certainly seems to denote a style depressed down to slenderness. Such is usually the style of bucolic poems:
Quum canerem reges et proelia, Cynthius aurem
Vellit et admonuit: Pastorem Tityre, pingues
Pascere oportet oves, deductum dicere carmen, § 155.
Agrestem tenui meditabor arundine musam.
"When I sought to tell of battles and of kings, the Cynthian god plucked at mine ear and warned me: "Tityrus, beseems a shepherd-wight to feed fat sheep, but sing a slender song." [...] will rather tune to the slim oaten reed my silvan lay."
Virg.
§ 155. "I shall meditate a rural Muse on a slender reed." Virgil. "Our tamarisks, Varus," § 180.
Te nostrae, Vare, myricae, § 180.
Te nemus omne canet.
"of thee, O Varus, shall our tamarisks and all the woodland ring"
Virg. ecl. VI. 3. Quando autem Horatius, suamet vineta caedens, poetas, inquit:
Virgil, Eclogue VI.3. But when Horace, "cutting his own vineyards," says of poets:
Nos lamentari non apparere labores,
Nostros, et tenui deducta poemata filo.
"when we lament that our labors do not appear, and war poems, spun out in a fine thread"
ep. II. 1. 225. sine dubio voluit epos intelligi ex § 179.
Epistles II.1.225, he undoubtedly wished epos to be understood from § 179.
Attenuatum cogitandi genus forsitan ex Ciceronis locis, ubi de tali dicendi genere loquitur, posset probari esse unum ex mediis characteribus sublatis et amplis cogitandi rationibus opponendum, si multus esse vellem in eruendis romanis cogitationum denominationibus, § 231. Quando Horatius:
The attenuated kind of thinking could perhaps be proved, from Cicero's passages where he speaks of this kind of speaking, to be one of the middle characters opposed to lofty and ample ways of thinking, if I wished to be lengthy in unearthing Roman names for thoughts, § 231. When Horace says,
Rectius Iliacum carmen deducis in actus,
"and you with more prudence will reduce the Iliad into acts"
e.c. videtur iam innuere epopoeian ipsis tragoediis ita grandiorem esse, ut res ex illa in hanc transumtae videantur attenuari.
etc., he already seems to imply that epopoeia is so much grander than the tragedies themselves that things transferred from it into tragedy seem to be attenuated.
Hinc deductum simpliciter cogitandi genus utique depressum ad tenuitatem usque denotare videtur.
Hence the simply drawn-down kind of thinking certainly seems to denote a style depressed down to slenderness.
Quale bucolicorum plerumque.
Such is usually the style of bucolic poems:
Quum canerem reges et proelia, Cynthius aurem
Vellit et admonuit: Pastorem Tityre, pingues
Pascere oportet oves, deductum dicere carmen, § 155.
Agrestem tenui meditabor arundine musam.
"When I sought to tell of battles and of kings, the Cynthian god plucked at mine ear and warned me: "Tityrus, beseems a shepherd-wight to feed fat sheep, but sing a slender song." [...] will rather tune to the slim oaten reed my silvan lay."
Virg.
§ 155. "I shall meditate a rural Muse on a slender reed." Virgil. "Our tamarisks, Varus," § 180.
Te nostrae, Vare, myricae, § 180.
Te nemus omne canet.
"of thee, O Varus, shall our tamarisks and all the woodland ring"
Virg. ecl. VI. 3.
Virgil, Eclogue VI.3.
Quando autem Horatius, suamet vineta caedens, poetas, inquit:
But when Horace, "cutting his own vineyards," says of poets:
Nos lamentari non apparere labores,
Nostros, et tenui deducta poemata filo.
"when we lament that our labors do not appear, and war poems, spun out in a fine thread"
ep. II. 1. 225. sine dubio voluit epos intelligi ex § 179.
Epistles II.1.225, he undoubtedly wished epos to be understood from § 179.
Attenuatum cogitandi genus forsitan
The attenuated kind of thinking could perhaps be proved,
ex Ciceronis locis, ubi de tali dicendi genere loquitur,
from Cicero's passages where he speaks of this kind
posset probari esse unum ex mediis characteribus
of speaking, to be one of the middle characters
sublatis et amplis cogitandi
opposed to lofty and ample ways of thinking,
rationibus opponendum, si multus esse vellem in
if I wished to be lengthy in
eruendis romanis cogitationum denominationibus, § 231. Quando Horatius:
unearthing Roman names for thoughts, § 231. When Horace says,
Rectius Iliacum carmen deducis in actus,
"and you with more prudence will reduce the Iliad into acts"
e.c. videtur iam innuere epopoeian ipsis
etc., he already seems to imply that epopoeia is
tragoediis ita grandiorem esse, ut res
so much grander than the tragedies themselves that things
ex illa in hanc transumtae videantur attenuari.
transferred from it into tragedy seem to be attenuated.
Hinc deductum simpliciter cogitandi genus utique
Hence the simply drawn-down kind of thinking certainly
depressum ad tenuitatem usque denotare videtur.
seems to denote a style depressed down to slenderness.
Quale bucolicorum plerumque.
Such is usually the style of bucolic poems:
Quum canerem reges et proelia, Cynthius aurem
Vellit et admonuit: Pastorem Tityre, pingues
Pascere oportet oves, deductum dicere carmen, § 155.
Agrestem tenui meditabor arundine musam.
"When I sought to tell of battles and of kings, the Cynthian god plucked at mine ear and warned me: "Tityrus, beseems a shepherd-wight to feed fat sheep, but sing a slender song." [...] will rather tune to the slim oaten reed my silvan lay."
Virg.
§ 155. "I shall meditate a rural Muse on a slender reed." Virgil. "Our tamarisks, Varus," § 180.
Te nostrae, Vare, myricae, § 180.
Te nemus omne canet.
"of thee, O Varus, shall our tamarisks and all the woodland ring"
Virg. ecl. VI. 3.
Virgil, Eclogue VI.3.
Quando autem Horatius, suamet vineta caedens, poetas, inquit:
But when Horace, "cutting his own vineyards," says of poets:
Nos lamentari non apparere labores,
Nostros, et tenui deducta poemata filo.
"when we lament that our labors do not appear, and war poems, spun out in a fine thread"
ep. II. 1. 225. sine dubio voluit epos intelligi ex § 179.
Epistles II.1.225, he undoubtedly wished epos to be understood from § 179.
Attenuatum cogitandi genus forsitan ex Ciceronis locis, ubi de tali dicendi genere loquitur, posset probari esse unum ex mediis characteribus sublatis et amplis cogitandi rationibus opponendum, si multus esse vellem in eruendis romanis cogitationum denominationibus, § 231. Quando Horatius: / The attenuated kind of thinking could perhaps be proved, from Cicero's passages where he speaks of this kind of speaking, to be one of the middle characters opposed to lofty and ample ways of thinking, if I wished to be lengthy in unearthing Roman names for thoughts, § 231. When Horace says,
Rectius Iliacum carmen deducis in actus,
"and you with more prudence will reduce the Iliad into acts"
e.c. videtur iam innuere epopoeian ipsis tragoediis ita grandiorem esse, ut res ex illa in hanc transumtae videantur attenuari. / etc., he already seems to imply that epopoeia is so much grander than the tragedies themselves that things transferred from it into tragedy seem to be attenuated.
Hinc deductum simpliciter cogitandi genus utique depressum ad tenuitatem usque denotare videtur. / Hence the simply drawn-down kind of thinking certainly seems to denote a style depressed down to slenderness.
Quale bucolicorum plerumque. / Such is usually the style of bucolic poems:
Quum canerem reges et proelia, Cynthius aurem
Vellit et admonuit: Pastorem Tityre, pingues
Pascere oportet oves, deductum dicere carmen, § 155.
Agrestem tenui meditabor arundine musam.
"When I sought to tell of battles and of kings, the Cynthian god plucked at mine ear and warned me: "Tityrus, beseems a shepherd-wight to feed fat sheep, but sing a slender song." [...] will rather tune to the slim oaten reed my silvan lay."
Virg. / § 155. "I shall meditate a rural Muse on a slender reed." Virgil. "Our tamarisks, Varus," § 180.
Te nostrae, Vare, myricae, § 180.
Te nemus omne canet.
"of thee, O Varus, shall our tamarisks and all the woodland ring"
Virg. ecl. VI. 3. / Virgil, Eclogue VI.3.
Quando autem Horatius, suamet vineta caedens, poetas, inquit: / But when Horace, "cutting his own vineyards," says of poets:
Nos lamentari non apparere labores,
Nostros, et tenui deducta poemata filo.
"when we lament that our labors do not appear, and war poems, spun out in a fine thread"
ep. II. 1. 225. sine dubio voluit epos intelligi ex § 179. / Epistles II.1.225, he undoubtedly wished epos to be understood from § 179.
§ 240
Non Virgilius solum est
Not only is Virgil one who
quondam gracili modulatus avena,
"Lo I am he who led the song through slender reed to cry"
Aen. I. 1. sed in orationibus etiam ad Atticum cum cogitandi genus referebatur gracilitas quaedam et subtilitas, §§ 237, 238. quam propriam illis graecis, § 56, ferebant imitari non posse romanos, § 187. Hos ita solatur Quintilianus, XII. 10:
Aeneid I.1; but in speeches too, when the kind of thinking was referred to the Attic style, a certain grace and subtlety were meant, §§ 237, 238, which they said was proper to those Greeks, § 56, and that the Romans could not imitate it, § 187. Quintilian consoles them thus, XII.10:
Non possumus esse tam graciles? simus fortiores.
"Since we cannot be so delicate, let us be stronger."
M. § 515. Subtilitate vincimur? valeamus pondere. M. § 166. Recte simul monet, sinistre hi demum, qui tenui venula per calculos fluunt, Atticum saporem tribui, quia similis Lysiae gracilitati credi non possit Pericles (atticus),
Metaphysics § 515. "Are we surpassed in subtlety? Let us be strong in weight," Metaphysics § 166. At the same time he rightly warns that Attic flavor is wrongly assigned only to those who "flow through pebbles with a thin little vein," because Pericles, though Attic, cannot be believed similar to the gracility of Lysias,
quem fulminibus et caelesti fragori compareant comici, dum illi conviciantur.
"What of Pericles? Can we believe that his style was like the slender stream of Lysias' eloquence, when the comedians, even while they revile him, compare his oratory to the bolts and thunder of the skies?"
Idem gracilitatem alio in loco fabellis Aesopi adscribit, quae fabulis nutricularum proxime succedant. Ob quas tamen, optimi ingeniorum aestimatores,
The same author elsewhere ascribes gracility to Aesop's little fables, which come very near to nurses' tales. Yet because of those tales, the best judges of talents,
Aesopo ingentem statuam posuere Attici,
Servumque collocarunt aeterna in basi, § 234.
Patere honoris scirent ut cuncti viam,
Nec generi tribui, sed virtuti gloriam.
"The Athenians erected a statue to the genius of Aesop, and placed him, though a slave, upon an everlasting pedestal, that all might know that the way to fame is open to all, and that glory is not awarded to birth but to merit."
Phaedr. II. 9.
§ 234, "so that all might know the path of honor lay open, and glory was assigned not to birth but to virtue." Phaedrus II.9.
Non Virgilius solum est
Not only is Virgil one who
quondam gracili modulatus avena,
"Lo I am he who led the song through slender reed to cry"
Aen. I. 1. sed in orationibus etiam ad Atticum cum cogitandi genus referebatur gracilitas quaedam et subtilitas, §§ 237, 238. quam propriam illis graecis, § 56, ferebant imitari non posse romanos, § 187. Hos ita solatur Quintilianus, XII. 10:
Aeneid I.1; but in speeches too, when the kind of thinking was referred to the Attic style, a certain grace and subtlety were meant, §§ 237, 238, which they said was proper to those Greeks, § 56, and that the Romans could not imitate it, § 187. Quintilian consoles them thus, XII.10:
Non possumus esse tam graciles? simus fortiores.
"Since we cannot be so delicate, let us be stronger."
M. § 515. Subtilitate vincimur? valeamus pondere. M. § 166. Recte simul monet, sinistre hi demum, qui tenui venula per calculos fluunt, Atticum saporem tribui, quia similis Lysiae gracilitati credi non possit Pericles (atticus),
Metaphysics § 515. "Are we surpassed in subtlety? Let us be strong in weight," Metaphysics § 166. At the same time he rightly warns that Attic flavor is wrongly assigned only to those who "flow through pebbles with a thin little vein," because Pericles, though Attic, cannot be believed similar to the gracility of Lysias,
quem fulminibus et caelesti fragori compareant comici, dum illi conviciantur.
"What of Pericles? Can we believe that his style was like the slender stream of Lysias' eloquence, when the comedians, even while they revile him, compare his oratory to the bolts and thunder of the skies?"
Idem gracilitatem alio in loco fabellis Aesopi adscribit, quae fabulis nutricularum proxime succedant.
The same author elsewhere ascribes gracility to Aesop's little fables, which come very near to nurses' tales.
Ob quas tamen, optimi ingeniorum aestimatores,
Yet because of those tales, the best judges of talents,
Aesopo ingentem statuam posuere Attici,
Servumque collocarunt aeterna in basi, § 234.
Patere honoris scirent ut cuncti viam,
Nec generi tribui, sed virtuti gloriam.
"The Athenians erected a statue to the genius of Aesop, and placed him, though a slave, upon an everlasting pedestal, that all might know that the way to fame is open to all, and that glory is not awarded to birth but to merit."
Phaedr. II. 9.
§ 234, "so that all might know the path of honor lay open, and glory was assigned not to birth but to virtue." Phaedrus II.9.
Non Virgilius solum est
Not only is Virgil one who
quondam gracili modulatus avena,
"Lo I am he who led the song through slender reed to cry"
Aen. I. 1. sed in
Aeneid I.1; but in speeches too,
orationibus etiam ad
when the kind of thinking was referred to the
Atticum cum cogitandi genus referebatur gracilitas quaedam et subtilitas,
Attic style, a certain grace and subtlety
§§ 237, 238. quam propriam illis graecis,
were meant, §§ 237, 238, which they said was proper to those
§ 56, ferebant imitari non posse romanos, § 187.
Greeks, § 56, and that the Romans could not imitate it, § 187.
Hos ita solatur Quintilianus, XII. 10:
Quintilian consoles them thus, XII.10:
Non possumus esse tam graciles? simus fortiores.
"Since we cannot be so delicate, let us be stronger."
M. § 515. Subtilitate vincimur? valeamus pondere.
Metaphysics § 515. "Are we surpassed in subtlety? Let
M. § 166. Recte
us be strong in weight," Metaphysics § 166.
simul monet, sinistre hi demum,
At the same time he rightly warns that
qui tenui venula
Attic flavor is wrongly assigned only to those who
per calculos fluunt, Atticum saporem tribui,
"flow through pebbles with a thin little vein,"
quia similis Lysiae
because Pericles, though Attic, cannot be believed similar to
gracilitati credi non possit Pericles (atticus),
the gracility of Lysias,
quem fulminibus et caelesti fragori compareant comici, dum illi conviciantur.
"What of Pericles? Can we believe that his style was like the slender stream of Lysias' eloquence, when the comedians, even while they revile him, compare his oratory to the bolts and thunder of the skies?"
Idem gracilitatem alio in loco fabellis Aesopi adscribit,
The same author elsewhere ascribes gracility to Aesop's little
quae fabulis nutricularum proxime succedant.
fables, which come very near to nurses' tales.
Ob quas tamen, optimi ingeniorum aestimatores,
Yet because of those tales, the best judges of talents,
Aesopo ingentem statuam posuere Attici,
Servumque collocarunt aeterna in basi, § 234.
Patere honoris scirent ut cuncti viam,
Nec generi tribui, sed virtuti gloriam.
"The Athenians erected a statue to the genius of Aesop, and placed him, though a slave, upon an everlasting pedestal, that all might know that the way to fame is open to all, and that glory is not awarded to birth but to merit."
Phaedr.
§ 234, "so that all might know the
II. 9.
path of honor lay open, and glory was assigned not to birth but to virtue." Phaedrus II.9.
Non Virgilius solum est / Not only is Virgil one who
quondam gracili modulatus avena,
"Lo I am he who led the song through slender reed to cry"
Aen. I. 1. sed in orationibus etiam ad Atticum cum cogitandi genus referebatur gracilitas quaedam et subtilitas, §§ 237, 238. quam propriam illis graecis, § 56, ferebant imitari non posse romanos, § 187. Hos ita solatur Quintilianus, XII. 10: / Aeneid I.1; but in speeches too, when the kind of thinking was referred to the Attic style, a certain grace and subtlety were meant, §§ 237, 238, which they said was proper to those Greeks, § 56, and that the Romans could not imitate it, § 187. Quintilian consoles them thus, XII.10:
Non possumus esse tam graciles? simus fortiores.
"Since we cannot be so delicate, let us be stronger."
M. § 515. Subtilitate vincimur? valeamus pondere. M. § 166. Recte simul monet, sinistre hi demum, qui tenui venula per calculos fluunt, Atticum saporem tribui, quia similis Lysiae gracilitati credi non possit Pericles (atticus), / Metaphysics § 515. "Are we surpassed in subtlety? Let us be strong in weight," Metaphysics § 166. At the same time he rightly warns that Attic flavor is wrongly assigned only to those who "flow through pebbles with a thin little vein," because Pericles, though Attic, cannot be believed similar to the gracility of Lysias,
quem fulminibus et caelesti fragori compareant comici, dum illi conviciantur.
"What of Pericles? Can we believe that his style was like the slender stream of Lysias' eloquence, when the comedians, even while they revile him, compare his oratory to the bolts and thunder of the skies?"
Idem gracilitatem alio in loco fabellis Aesopi adscribit, quae fabulis nutricularum proxime succedant. / The same author elsewhere ascribes gracility to Aesop's little fables, which come very near to nurses' tales.
Ob quas tamen, optimi ingeniorum aestimatores, / Yet because of those tales, the best judges of talents,
Aesopo ingentem statuam posuere Attici,
Servumque collocarunt aeterna in basi, § 234.
Patere honoris scirent ut cuncti viam,
Nec generi tribui, sed virtuti gloriam.
"The Athenians erected a statue to the genius of Aesop, and placed him, though a slave, upon an everlasting pedestal, that all might know that the way to fame is open to all, and that glory is not awarded to birth but to merit."
Phaedr. II. 9. / § 234, "so that all might know the path of honor lay open, and glory was assigned not to birth but to virtue." Phaedrus II.9.
§ 241
Epistolas et dialogos generatim ad hoc cogitandi genus male vocant. § 231. Esto: Cicero videbatur
They wrongly call letters and dialogues generally by this kind of thinking, § 231. Granted: Cicero seemed
plebeio sermone agere cum Papirio Paeto in epistolis.
"But, after all, what do you think of my style in letters? Don't I talk with you in the vulgar tongue?"
Perge legere, et videbis hic plebeium ex notione strictiori plebis romanae, non vero ex ea, qua nos vile et abiectum ita dicimus aliquando, intelligendum esse. Sed etiamsi pro tenui positum esset, an valet consequentia: Si Cicero ad Paetum tenui sermone usus est: in nullis epistolis ultra tenuitatem est elevanda cogitatio? Esto: epistolas quotidianis verbis texere solemus. Fam. IX. 21. An ideo nec licet quidem res, nisi quotidianas, litteris inferere? §§ 96, 114 docebunt, quid subsit errori veritatis.
Go on reading, and you will see that here "plebeian" is to be understood from the stricter notion of the Roman plebs, not from that notion by which we sometimes call something vile and abject. But even if it were put for slender, does the consequence hold: if Cicero used slender discourse to Paetus, then in no letters is thought to be raised beyond slenderness? Granted: "we are accustomed to weave letters with everyday words," Ad familiares IX.21. For that reason is it not even permitted to bring into letters any matters except everyday ones? §§ 96, 114 will teach what lies beneath the error of truth.
Epistolas et dialogos generatim ad hoc cogitandi genus male vocant. § 231. Esto: Cicero videbatur
They wrongly call letters and dialogues generally by this kind of thinking, § 231. Granted: Cicero seemed
plebeio sermone agere cum Papirio Paeto in epistolis.
"But, after all, what do you think of my style in letters? Don't I talk with you in the vulgar tongue?"
Perge legere, et videbis hic plebeium ex notione strictiori plebis romanae, non vero ex ea, qua nos vile et abiectum ita dicimus aliquando, intelligendum esse.
Go on reading, and you will see that here "plebeian" is to be understood from the stricter notion of the Roman plebs, not from that notion by which we sometimes call something vile and abject.
Sed etiamsi pro tenui positum esset, an valet consequentia: Si Cicero ad Paetum tenui sermone usus est: in nullis epistolis ultra tenuitatem est elevanda cogitatio?
But even if it were put for slender, does the consequence hold: if Cicero used slender discourse to Paetus, then in no letters is thought to be raised beyond slenderness?
Esto: epistolas quotidianis verbis texere solemus.
Granted: "we are accustomed to weave letters with everyday words," Ad familiares IX.21.
Fam. IX. 21. An ideo nec licet quidem res, nisi quotidianas, litteris inferere? §§ 96, 114 docebunt, quid subsit errori veritatis.
For that reason is it not even permitted to bring into letters any matters except everyday ones? §§ 96, 114 will teach what lies beneath the error of truth.
Epistolas et dialogos generatim ad hoc cogitandi
They wrongly call letters and dialogues generally by this kind of thinking,
genus male vocant. § 231. Esto: Cicero videbatur
§ 231. Granted: Cicero seemed
plebeio sermone agere cum Papirio Paeto in epistolis.
"But, after all, what do you think of my style in letters? Don't I talk with you in the vulgar tongue?"
Perge legere, et videbis hic
Go on reading, and you will see that here
plebeium ex notione strictiori plebis romanae,
"plebeian" is to be understood from the stricter notion of the Roman
non vero ex ea, qua nos
plebs, not from that notion by which we
vile et abiectum ita dicimus aliquando, intelligendum esse.
sometimes call something vile and abject.
Sed etiamsi pro tenui positum esset, an valet consequentia:
But even if it were put for slender, does the consequence
Si Cicero ad Paetum tenui sermone usus est:
hold: if Cicero used slender discourse to Paetus, then
in nullis epistolis ultra tenuitatem est elevanda cogitatio?
in no letters is thought to be raised beyond slenderness?
Esto: epistolas quotidianis verbis texere solemus.
Granted: "we are accustomed to weave letters with everyday words," Ad familiares IX.21.
Fam. IX. 21. An ideo nec licet quidem res,
For that reason is it not even permitted to bring into
nisi quotidianas, litteris inferere?
letters any matters except everyday ones?
§§ 96, 114 docebunt, quid subsit errori veritatis.
§§ 96, 114 will teach what lies beneath the error of truth.
Epistolas et dialogos generatim ad hoc cogitandi genus male vocant. § 231. Esto: Cicero videbatur / They wrongly call letters and dialogues generally by this kind of thinking, § 231. Granted: Cicero seemed
plebeio sermone agere cum Papirio Paeto in epistolis.
"But, after all, what do you think of my style in letters? Don't I talk with you in the vulgar tongue?"
Perge legere, et videbis hic plebeium ex notione strictiori plebis romanae, non vero ex ea, qua nos vile et abiectum ita dicimus aliquando, intelligendum esse. / Go on reading, and you will see that here "plebeian" is to be understood from the stricter notion of the Roman plebs, not from that notion by which we sometimes call something vile and abject.
Sed etiamsi pro tenui positum esset, an valet consequentia: Si Cicero ad Paetum tenui sermone usus est: in nullis epistolis ultra tenuitatem est elevanda cogitatio? / But even if it were put for slender, does the consequence hold: if Cicero used slender discourse to Paetus, then in no letters is thought to be raised beyond slenderness?
Esto: epistolas quotidianis verbis texere solemus. / Granted: "we are accustomed to weave letters with everyday words," Ad familiares IX.21.
Fam. IX. 21. An ideo nec licet quidem res, nisi quotidianas, litteris inferere? §§ 96, 114 docebunt, quid subsit errori veritatis. / For that reason is it not even permitted to bring into letters any matters except everyday ones? §§ 96, 114 will teach what lies beneath the error of truth.
§ 242
Virtutes in tenui dicendi genere numerant, 1) vel proprietatem, vel puritatem, 2) perspicuitatem, 3) probabilitatem, 4) evidentiam aliqui. Alii has omnes omnium pulcre cogitandi characterum communes esse dotes recte dicunt, § 22. Proprietatem si ex mente priorum per absentiam troporum, et puritatem per absentiam ornatus, concipiamus, haec involvet illam pulcritudinem. Pari ratione perspicuitatem et probabilitatem, s. verisimilitudinem involvet evidentia, M. § 531. Restarent itaque defectus ornatus et evidentia. Sed prior nec est virtus, nec est in omni cogitandi genere, quod tenue tamen est. § 247. Posterior ubique requiritur ex duplici titulo. § 22. Quid ergo restat huic characteri proprium? Utrumque non solum, modo recte intelligatur, sed et plura. cf. Cic. Or. 76–90.
Some count among the virtues in the slender kind of speaking: 1) either propriety or purity, 2) perspicuity, 3) probability, 4) evidence. Others rightly say that all these are common endowments of all characters of beautiful thinking, § 22. If, according to the mind of the former group, we conceive propriety through the absence of tropes, and purity through the absence of ornament, this purity will involve that beauty. By the same reasoning evidence will involve perspicuity and probability, or verisimilitude, Metaphysics § 531. Therefore there would remain absence of ornament and evidence. But the former is neither a virtue, nor is it present in every kind of thinking that is nevertheless slender, § 247. The latter is required everywhere under a double title, § 22. What then remains proper to this character? Not only both, provided they are rightly understood, but also several other things. Compare Cicero, Orator 76–90.
Virtutes in tenui dicendi genere numerant, 1) vel proprietatem, vel puritatem, 2) perspicuitatem, 3) probabilitatem, 4) evidentiam aliqui.
Some count among the virtues in the slender kind of speaking: 1) either propriety or purity, 2) perspicuity, 3) probability, 4) evidence.
Alii has omnes omnium pulcre cogitandi characterum communes esse dotes recte dicunt, § 22. Proprietatem si ex mente priorum per absentiam troporum, et puritatem per absentiam ornatus, concipiamus, haec involvet illam pulcritudinem.
Others rightly say that all these are common endowments of all characters of beautiful thinking, § 22. If, according to the mind of the former group, we conceive propriety through the absence of tropes, and purity through the absence of ornament, this purity will involve that beauty.
Pari ratione perspicuitatem et probabilitatem, s. verisimilitudinem involvet evidentia, M. § 531.
By the same reasoning evidence will involve perspicuity and probability, or verisimilitude, Metaphysics § 531. Therefore there would remain absence of ornament and evidence.
Restarent itaque defectus ornatus et evidentia. Sed prior nec est virtus, nec est in omni cogitandi genere, quod tenue tamen est. § 247. Posterior ubique requiritur ex duplici titulo. § 22. Quid ergo restat huic characteri proprium?
But the former is neither a virtue, nor is it present in every kind of thinking that is nevertheless slender, § 247. The latter is required everywhere under a double title, § 22. What then remains proper to this character?
Utrumque non solum, modo recte intelligatur, sed et plura. cf. Cic. Or. 76–90.
Not only both, provided they are rightly understood, but also several other things. Compare Cicero, Orator 76–90.
Virtutes in tenui dicendi genere numerant,
Some count among the virtues in the slender kind of speaking:
1) vel proprietatem, vel puritatem, 2) perspicuitatem, 3) probabilitatem, 4) evidentiam aliqui.
1) either propriety or purity, 2) perspicuity, 3) probability, 4) evidence.
Alii has omnes omnium pulcre cogitandi characterum communes
Others rightly say that all these are common endowments
esse dotes recte dicunt, § 22.
of all characters of beautiful thinking, § 22.
Proprietatem si ex mente
If, according to the mind of the former group,
priorum per absentiam troporum,
we conceive propriety through the absence of tropes,
et puritatem per absentiam ornatus, concipiamus,
and purity through the absence of ornament,
haec involvet illam pulcritudinem.
this purity will involve that beauty.
Pari ratione perspicuitatem et probabilitatem, s.
By the same reasoning evidence will involve perspicuity and probability, or
verisimilitudinem involvet evidentia, M. § 531.
verisimilitude, Metaphysics § 531. Therefore there would remain absence of ornament and evidence.
Restarent itaque defectus ornatus et evidentia. Sed prior nec est virtus,
But the former is neither a virtue,
nec est in omni cogitandi genere,
nor is it present in every kind of thinking that
quod tenue tamen est. § 247.
is nevertheless slender, § 247.
Posterior ubique requiritur ex duplici titulo.
The latter is required everywhere under a double title,
§ 22. Quid ergo restat huic characteri proprium?
§ 22. What then remains proper to this character?
Utrumque non solum, modo recte intelligatur,
Not only both, provided they are rightly understood,
sed et plura. cf. Cic. Or. 76–90.
but also several other things. Compare Cicero, Orator 76–90.
Virtutes in tenui dicendi genere numerant, 1) vel proprietatem, vel puritatem, 2) perspicuitatem, 3) probabilitatem, 4) evidentiam aliqui. / Some count among the virtues in the slender kind of speaking: 1) either propriety or purity, 2) perspicuity, 3) probability, 4) evidence.
Alii has omnes omnium pulcre cogitandi characterum communes esse dotes recte dicunt, § 22. Proprietatem si ex mente priorum per absentiam troporum, et puritatem per absentiam ornatus, concipiamus, haec involvet illam pulcritudinem. / Others rightly say that all these are common endowments of all characters of beautiful thinking, § 22. If, according to the mind of the former group, we conceive propriety through the absence of tropes, and purity through the absence of ornament, this purity will involve that beauty.
Pari ratione perspicuitatem et probabilitatem, s. verisimilitudinem involvet evidentia, M. § 531. / By the same reasoning evidence will involve perspicuity and probability, or verisimilitude, Metaphysics § 531. Therefore there would remain absence of ornament and evidence.
Restarent itaque defectus ornatus et evidentia. Sed prior nec est virtus, nec est in omni cogitandi genere, quod tenue tamen est. § 247. Posterior ubique requiritur ex duplici titulo. § 22. Quid ergo restat huic characteri proprium? / But the former is neither a virtue, nor is it present in every kind of thinking that is nevertheless slender, § 247. The latter is required everywhere under a double title, § 22. What then remains proper to this character?
Utrumque non solum, modo recte intelligatur, sed et plura. cf. Cic. Or. 76–90. / Not only both, provided they are rightly understood, but also several other things. Compare Cicero, Orator 76–90.
§ 243
I. Puritas a sordibus, quae tenue cogitandi genus deprimerent infra magnitudinem et dignitatem aestheticam absolutam, § 202. coniuncta cum cautione solicita omnis illius ornatus, qui cogitationes de tenuibus vel ultra terminos magnitudinis naturalis in sua materia, vel ultra limites dignitatis obiectis aptae, morumque simpliciter honestorum elevaret, § 231. II. Evidentia; quantam et ex parte verisimilitudinis, et ex parte perspicuitatis, et ex parte persuasionis, § 22. exspectare possis assequendam ab omnibus simpliciter honesto vivendi generi deditis, § 213. ab omnibus, inquam, in quibus indoli tali proportionalem ingenii culturam supponere licet. § 45.
I. Purity from sordid things that would depress the slender kind of thinking below absolute aesthetic magnitude and dignity, § 202, joined with solicitous caution against all that ornament which would raise thoughts about slender things either beyond the boundaries of natural magnitude in their material, or beyond the limits of dignity suited to the objects and to simply honorable morals, § 231. II. Evidence: as much as you can expect to be attained, partly on the side of verisimilitude, partly on the side of perspicuity, and partly on the side of persuasion, § 22, by all those devoted to the simply honorable kind of living, § 213; by all, I say, in whom it is permitted to suppose a cultivation of talent proportionate to such a disposition, § 45.
I. Puritas a sordibus, quae tenue cogitandi genus deprimerent infra magnitudinem et dignitatem aestheticam absolutam, § 202. coniuncta cum cautione solicita omnis illius ornatus, qui cogitationes de tenuibus vel ultra terminos magnitudinis naturalis in sua materia, vel ultra limites dignitatis obiectis aptae, morumque simpliciter honestorum elevaret, § 231. II. Evidentia; quantam et ex parte verisimilitudinis, et ex parte perspicuitatis, et ex parte persuasionis, § 22. exspectare possis assequendam ab omnibus simpliciter honesto vivendi generi deditis, § 213. ab omnibus, inquam, in quibus indoli tali proportionalem ingenii culturam supponere licet. § 45.
I. Purity from sordid things that would depress the slender kind of thinking below absolute aesthetic magnitude and dignity, § 202, joined with solicitous caution against all that ornament which would raise thoughts about slender things either beyond the boundaries of natural magnitude in their material, or beyond the limits of dignity suited to the objects and to simply honorable morals, § 231. II. Evidence: as much as you can expect to be attained, partly on the side of verisimilitude, partly on the side of perspicuity, and partly on the side of persuasion, § 22, by all those devoted to the simply honorable kind of living, § 213; by all, I say, in whom it is permitted to suppose a cultivation of talent proportionate to such a disposition, § 45.
I. Puritas a sordibus, quae tenue
I. Purity from sordid things that would depress the
cogitandi genus deprimerent infra magnitudinem et dignitatem
slender kind of thinking below absolute aesthetic magnitude and dignity,
aestheticam absolutam, § 202. coniuncta cum cautione solicita omnis illius ornatus,
§ 202, joined with solicitous caution against all that ornament
qui cogitationes de tenuibus vel
which would raise thoughts about slender things either beyond
ultra terminos magnitudinis naturalis in sua materia,
the boundaries of natural magnitude in their material,
vel ultra limites dignitatis obiectis aptae,
or beyond the limits of dignity suited to the objects and
morumque simpliciter honestorum elevaret, § 231. II. Evidentia;
to simply honorable morals, § 231. II. Evidence:
quantam et ex
as much as you can expect to be attained,
parte verisimilitudinis,
partly on the side of verisimilitude,
et ex parte perspicuitatis,
partly on the side of perspicuity,
et ex parte persuasionis, § 22.
and partly on the side of persuasion, § 22,
exspectare possis assequendam ab omnibus
by all those devoted to the
simpliciter honesto vivendi generi deditis, § 213.
simply honorable kind of living, § 213;
ab omnibus, inquam, in quibus indoli
by all, I say, in whom it is permitted
tali proportionalem ingenii culturam supponere licet. § 45.
to suppose a cultivation of talent proportionate to such a disposition, § 45.
I. Puritas a sordibus, quae tenue cogitandi genus deprimerent infra magnitudinem et dignitatem aestheticam absolutam, § 202. coniuncta cum cautione solicita omnis illius ornatus, qui cogitationes de tenuibus vel ultra terminos magnitudinis naturalis in sua materia, vel ultra limites dignitatis obiectis aptae, morumque simpliciter honestorum elevaret, § 231. II. Evidentia; quantam et ex parte verisimilitudinis, et ex parte perspicuitatis, et ex parte persuasionis, § 22. exspectare possis assequendam ab omnibus simpliciter honesto vivendi generi deditis, § 213. ab omnibus, inquam, in quibus indoli tali proportionalem ingenii culturam supponere licet. § 45. / I. Purity from sordid things that would depress the slender kind of thinking below absolute aesthetic magnitude and dignity, § 202, joined with solicitous caution against all that ornament which would raise thoughts about slender things either beyond the boundaries of natural magnitude in their material, or beyond the limits of dignity suited to the objects and to simply honorable morals, § 231. II. Evidence: as much as you can expect to be attained, partly on the side of verisimilitude, partly on the side of perspicuity, and partly on the side of persuasion, § 22, by all those devoted to the simply honorable kind of living, § 213; by all, I say, in whom it is permitted to suppose a cultivation of talent proportionate to such a disposition, § 45.
§ 244
Promiseram plures tenui cogitationum generi proprias virtutes, § 242. Unam nunc adducere liceat exempli gratia. III. Rotunda ea brevitas, § 166. quam ab homine simpliciter honesto, ingenii proportionate culti, § 243. possis aequus exspectare. § 231. nisi praestandam, non difficulter tamen capiendam et sobrio iudicio laudandam, si praestetur ab alio. Quantum haec differant, et interim tamen inter se conveniant, videamus in duplici Romae descriptione: 1)
I had promised several virtues proper to the slender kind of thoughts, § 242. Let it now be permitted to bring forward one for the sake of example. III. That rounded brevity, § 166, which you can fairly expect from a simply honorable human being whose talent is proportionately cultivated, § 243, § 231; if not as something he must perform, then nevertheless as something not difficult for him to grasp and to praise with sober judgment, if it is performed by another. How much these differ, and yet meanwhile agree with one another, let us see in a double description of Rome: 1)
Urbem, quam dicunt Romam, Meliboee, putavi
Stultus ego huic nostrae similem, quo saepe solemus
Pastores ovium teneros depellere foetus.
"The city, Meliboeus, they call Rome, I, simpleton, deemed like this town of ours, whereto we shepherds oft are wont to drive the younglings of the flock."
e.c. Virg. ecl. 1. Hanc tenuiculam, § 233. exspectarem a quovis simpliciter honesto, qui metro latino nollet uti, quod non pertinet ad res. § 18. II.
etc. Virgil, Eclogue 1. This somewhat slender description, § 233, I would expect from any simply honorable person who did not wish to use Latin meter, which does not pertain to the things, § 18. II.
Hoc, quodcumque vides, hospes, qua maxima Roma est;
Ante phrygem Aeneam collis et herba fuit.
"All that thou beholdest, stranger, where mighty Rome lies spread, was grass and hill before the coming of Phrygian Aeneas."
e.c. Prop. IIII. 1–35. Hanc in tenuibus maiorem, honesto tamen cuiuis probe capiendam et ex ipsius simplici vivendi ratione minore in honestis eam tamen non inconsiderate probandam esse reor.
etc. Propertius IV.1–35. This one, greater among slender things, I nevertheless think should be well grasped by any honorable citizen and, from that person's simple manner of living, smaller among honorable things, yet not inconsiderately approved.
Promiseram plures tenui cogitationum generi proprias virtutes, § 242. Unam nunc adducere liceat exempli gratia.
I had promised several virtues proper to the slender kind of thoughts, § 242. Let it now be permitted to bring forward one for the sake of example.
III. Rotunda ea brevitas, § 166. quam ab homine simpliciter honesto, ingenii proportionate culti, § 243. possis aequus exspectare. § 231. nisi praestandam, non difficulter tamen capiendam et sobrio iudicio laudandam, si praestetur ab alio.
III. That rounded brevity, § 166, which you can fairly expect from a simply honorable human being whose talent is proportionately cultivated, § 243, § 231; if not as something he must perform, then nevertheless as something not difficult for him to grasp and to praise with sober judgment, if it is performed by another.
Quantum haec differant, et interim tamen inter se conveniant, videamus in duplici Romae descriptione: 1)
How much these differ, and yet meanwhile agree with one another, let us see in a double description of Rome: 1)
Urbem, quam dicunt Romam, Meliboee, putavi
Stultus ego huic nostrae similem, quo saepe solemus
Pastores ovium teneros depellere foetus.
"The city, Meliboeus, they call Rome, I, simpleton, deemed like this town of ours, whereto we shepherds oft are wont to drive the younglings of the flock."
e.c. Virg. ecl. 1.
etc.
Hanc tenuiculam, § 233. exspectarem a quovis simpliciter honesto, qui metro latino nollet uti, quod non pertinet ad res. § 18. II.
Virgil, Eclogue 1. This somewhat slender description, § 233, I would expect from any simply honorable person who did not wish to use Latin meter, which does not pertain to the things, § 18. II.
Hoc, quodcumque vides, hospes, qua maxima Roma est;
Ante phrygem Aeneam collis et herba fuit.
"All that thou beholdest, stranger, where mighty Rome lies spread, was grass and hill before the coming of Phrygian Aeneas."
e.c. Prop.
etc. Propertius IV.1–35.
IIII. 1–35. Hanc in tenuibus maiorem, honesto tamen cuiuis probe capiendam et ex ipsius simplici vivendi ratione minore in honestis eam tamen non inconsiderate probandam esse reor.
This one, greater among slender things, I nevertheless think should be well grasped by any honorable citizen and, from that person's simple manner of living, smaller among honorable things, yet not inconsiderately approved.
Promiseram plures tenui cogitationum generi proprias
I had promised several virtues proper to
virtutes, § 242.
the slender kind of thoughts, § 242.
Unam nunc adducere
Let it now be permitted to bring forward one
liceat exempli gratia.
for the sake of example.
III. Rotunda ea brevitas, § 166.
III. That rounded brevity, § 166,
quam ab homine simpliciter honesto,
which you can fairly expect from a simply honorable human being
ingenii proportionate culti, § 243. possis aequus exspectare.
whose talent is proportionately cultivated, § 243,
§ 231.
§ 231; if not as something he must perform,
nisi praestandam, non difficulter tamen capiendam
then nevertheless as something not difficult for him to
et sobrio iudicio laudandam,
grasp and to praise with sober judgment,
si praestetur ab alio.
if it is performed by another.
Quantum haec differant, et interim tamen inter
How much these differ, and yet meanwhile agree with one another,
se conveniant, videamus in duplici Romae descriptione: 1)
let us see in a double description of Rome: 1)
Urbem, quam dicunt Romam, Meliboee, putavi
Stultus ego huic nostrae similem, quo saepe solemus
Pastores ovium teneros depellere foetus.
"The city, Meliboeus, they call Rome, I, simpleton, deemed like this town of ours, whereto we shepherds oft are wont to drive the younglings of the flock."
e.c. Virg. ecl. 1.
etc.
Hanc tenuiculam, § 233.
Virgil, Eclogue 1. This somewhat slender description, § 233,
exspectarem a quovis simpliciter honesto,
I would expect from any simply honorable
qui metro latino nollet
person who did not wish to use Latin meter,
uti, quod non pertinet ad res. § 18. II.
which does not pertain to the things, § 18. II.
Hoc, quodcumque vides, hospes, qua maxima Roma est;
Ante phrygem Aeneam collis et herba fuit.
"All that thou beholdest, stranger, where mighty Rome lies spread, was grass and hill before the coming of Phrygian Aeneas."
e.c. Prop.
etc. Propertius IV.1–35.
IIII. 1–35. Hanc in tenuibus maiorem,
This one, greater among slender things,
honesto tamen cuiuis probe capiendam et
I nevertheless think should be well grasped by any honorable citizen and,
ex ipsius simplici vivendi ratione minore
from that person's simple manner of living,
in honestis eam tamen non inconsiderate probandam esse reor.
smaller among honorable things, yet not inconsiderately approved.
Promiseram plures tenui cogitationum generi proprias virtutes, § 242. Unam nunc adducere liceat exempli gratia. / I had promised several virtues proper to the slender kind of thoughts, § 242. Let it now be permitted to bring forward one for the sake of example.
III. Rotunda ea brevitas, § 166. quam ab homine simpliciter honesto, ingenii proportionate culti, § 243. possis aequus exspectare. § 231. nisi praestandam, non difficulter tamen capiendam et sobrio iudicio laudandam, si praestetur ab alio. / III. That rounded brevity, § 166, which you can fairly expect from a simply honorable human being whose talent is proportionately cultivated, § 243, § 231; if not as something he must perform, then nevertheless as something not difficult for him to grasp and to praise with sober judgment, if it is performed by another.
Quantum haec differant, et interim tamen inter se conveniant, videamus in duplici Romae descriptione: 1) / How much these differ, and yet meanwhile agree with one another, let us see in a double description of Rome: 1)
Urbem, quam dicunt Romam, Meliboee, putavi
Stultus ego huic nostrae similem, quo saepe solemus
Pastores ovium teneros depellere foetus.
"The city, Meliboeus, they call Rome, I, simpleton, deemed like this town of ours, whereto we shepherds oft are wont to drive the younglings of the flock."
e.c. Virg. ecl. 1. / etc.
Hanc tenuiculam, § 233. exspectarem a quovis simpliciter honesto, qui metro latino nollet uti, quod non pertinet ad res. § 18. II. / Virgil, Eclogue 1. This somewhat slender description, § 233, I would expect from any simply honorable person who did not wish to use Latin meter, which does not pertain to the things, § 18. II.
Hoc, quodcumque vides, hospes, qua maxima Roma est;
Ante phrygem Aeneam collis et herba fuit.
"All that thou beholdest, stranger, where mighty Rome lies spread, was grass and hill before the coming of Phrygian Aeneas."
e.c. Prop. / etc. Propertius IV.1–35.
IIII. 1–35. Hanc in tenuibus maiorem, honesto tamen cuiuis probe capiendam et ex ipsius simplici vivendi ratione minore in honestis eam tamen non inconsiderate probandam esse reor. / This one, greater among slender things, I nevertheless think should be well grasped by any honorable citizen and, from that person's simple manner of living, smaller among honorable things, yet not inconsiderately approved.
§ 245
A tenui cogitandi genere probe distinguantur, 1. genus cogitandi de rebus, tenuibus quidem, absolute tamen magnis, § 202. ita easdem deprimens, ut contra suam naturam in meras nugas et naenias transformentur. § 191. Secundum βάθος genus, § 217. et primum cogitandi genus nugatorum in re seria de rebus maioribus proportionatas tantum nugis cogitationes foventium. cf. § 221.
From the slender kind of thinking one must carefully distinguish: 1. a kind of thinking about things which are indeed slender, yet absolutely great, § 202, depressing those same things in such a way that, against their nature, they are transformed into mere trifles and nursery songs, § 191. This is the second kind of bathos, § 217, and the first kind of thinking of triflers in a serious matter, who cherish thoughts about greater things proportioned only to trifles. Compare § 221.
A tenui cogitandi genere probe distinguantur, 1. genus cogitandi de rebus, tenuibus quidem, absolute tamen magnis, § 202. ita easdem deprimens, ut contra suam naturam in meras nugas et naenias transformentur. § 191. Secundum βάθος genus, § 217. et primum cogitandi genus nugatorum in re seria de rebus maioribus proportionatas tantum nugis cogitationes foventium. cf. § 221.
From the slender kind of thinking one must carefully distinguish: 1. a kind of thinking about things which are indeed slender, yet absolutely great, § 202, depressing those same things in such a way that, against their nature, they are transformed into mere trifles and nursery songs, § 191. This is the second kind of bathos, § 217, and the first kind of thinking of triflers in a serious matter, who cherish thoughts about greater things proportioned only to trifles. Compare § 221.
A tenui cogitandi genere probe distinguantur,
From the slender kind of thinking one must carefully distinguish:
1. genus cogitandi de rebus, tenuibus quidem,
1. a kind of thinking about things which are
absolute tamen magnis, § 202.
indeed slender, yet absolutely great, § 202,
ita easdem deprimens, ut
depressing those same things in such a way that,
contra suam naturam in meras nugas et naenias transformentur.
against their nature, they are transformed into mere trifles and nursery songs,
§ 191. Secundum βάθος genus, § 217.
§ 191. This is the second kind of bathos, § 217,
et primum cogitandi genus nugatorum in re seria
and the first kind of thinking of triflers in a serious matter,
de rebus maioribus proportionatas tantum nugis cogitationes foventium.
who cherish thoughts about greater things proportioned only to trifles.
cf. § 221.
Compare § 221.
A tenui cogitandi genere probe distinguantur, 1. genus cogitandi de rebus, tenuibus quidem, absolute tamen magnis, § 202. ita easdem deprimens, ut contra suam naturam in meras nugas et naenias transformentur. § 191. Secundum βάθος genus, § 217. et primum cogitandi genus nugatorum in re seria de rebus maioribus proportionatas tantum nugis cogitationes foventium. cf. § 221. / From the slender kind of thinking one must carefully distinguish: 1. a kind of thinking about things which are indeed slender, yet absolutely great, § 202, depressing those same things in such a way that, against their nature, they are transformed into mere trifles and nursery songs, § 191. This is the second kind of bathos, § 217, and the first kind of thinking of triflers in a serious matter, who cherish thoughts about greater things proportioned only to trifles. Compare § 221.
§ 246
Non sum nescius characteri tenui solere, velut unicum vitium opponi siccum et exile, aridum et exsangue, ieiunum atque frivolum cogitandi genus. Sed 1) habet et speciem tumoris sibi oppositam 2) siccitas nonnunquam non solum in severioribus etiam intellectus et rationis, purioris etiam, meditationibus a censoribus vitio creatis male reprehenditur, qui logicum et aestheticum cogitandi genus nesciunt distinguere, sed in ipsis etiam aestheticis a iudice competente laudatur. Non provocabo ad illam Plauti, quae suum virum fuit rata siccum, frugi, continentem, amantem uxoris maxime. Cicero, quando cauendam oratori presso, § 239. inopiam et ieiunitatem §§ 120, 128. ait, quomodo id fieri debeat, expositurus in exemplo Cottae, de hoc:
I am not unaware that a dry and thin, arid and bloodless, meager and frivolous kind of thinking is customarily opposed to the slender character, as though it were its sole fault. But 1) it also has a form of swelling opposed to it; 2) dryness is sometimes wrongly censured as a fault not only in the stricter meditations of intellect and reason, even purer reason, by critics who do not know how to distinguish the logical and the aesthetic kind of thinking, but is even praised in aesthetic matters themselves by a competent judge. I shall not appeal to that woman in Plautus who thought her husband dry, thrifty, self-controlled, and very loving toward his wife. Cicero, when he says that want and meagerness are to be avoided by the compressed orator, § 239, §§ 120, 128, then, about Cotta as an example to show how this should be done, says of him:
Nihil erat, inquit, in eius oratione, nisi sincerum, nihil, nisi siccum, atque sanum,
"There was nothing in his style but what was neat, compact, and healthy."
et pergit laudare. De cl. Or. 202. Sane hic siccum non vituperatur.
and he goes on praising him, Brutus 202. Certainly here "dry" is not being blamed.
Non sum nescius characteri tenui solere, velut unicum vitium opponi siccum et exile, aridum et exsangue, ieiunum atque frivolum cogitandi genus.
I am not unaware that a dry and thin, arid and bloodless, meager and frivolous kind of thinking is customarily opposed to the slender character, as though it were its sole fault.
Sed 1) habet et speciem tumoris sibi oppositam 2) siccitas nonnunquam non solum in severioribus etiam intellectus et rationis, purioris etiam, meditationibus a censoribus vitio creatis male reprehenditur, qui logicum et aestheticum cogitandi genus nesciunt distinguere, sed in ipsis etiam aestheticis a iudice competente laudatur.
But 1) it also has a form of swelling opposed to it; 2) dryness is sometimes wrongly censured as a fault not only in the stricter meditations of intellect and reason, even purer reason, by critics who do not know how to distinguish the logical and the aesthetic kind of thinking, but is even praised in aesthetic matters themselves by a competent judge.
Non provocabo ad illam Plauti, quae suum virum fuit rata siccum, frugi, continentem, amantem uxoris maxime.
I shall not appeal to that woman in Plautus who thought her husband dry, thrifty, self-controlled, and very loving toward his wife.
Cicero, quando cauendam oratori presso, § 239. inopiam et ieiunitatem §§ 120, 128. ait, quomodo id fieri debeat, expositurus in exemplo Cottae, de hoc:
Cicero, when he says that want and meagerness are to be avoided by the compressed orator, § 239, §§ 120, 128, then, about Cotta as an example to show how this should be done, says of him:
Nihil erat, inquit, in eius oratione, nisi sincerum, nihil, nisi siccum, atque sanum,
"There was nothing in his style but what was neat, compact, and healthy."
et pergit laudare. De cl. Or. 202. Sane hic siccum non vituperatur.
and he goes on praising him, Brutus 202. Certainly here "dry" is not being blamed.
Non sum nescius characteri tenui solere, velut
I am not unaware that a dry and thin,
unicum vitium opponi siccum et exile,
arid and bloodless, meager and frivolous kind of thinking is customarily
aridum et exsangue, ieiunum atque frivolum cogitandi genus.
opposed to the slender character, as though it were its sole fault.
Sed 1) habet et speciem tumoris sibi oppositam
But 1) it also has a form of swelling opposed to it;
2) siccitas nonnunquam
2) dryness is sometimes wrongly censured as a fault
non solum in severioribus etiam intellectus et rationis,
not only in the stricter meditations of intellect and reason,
purioris etiam, meditationibus a censoribus vitio creatis male reprehenditur,
even purer reason, by critics who do not
qui logicum et aestheticum cogitandi
know how to distinguish the logical and the aesthetic kind of thinking,
genus nesciunt distinguere, sed in ipsis etiam
but is even praised in
aestheticis a iudice competente laudatur.
aesthetic matters themselves by a competent judge.
Non provocabo ad illam Plauti,
I shall not appeal to that woman in Plautus
quae suum virum fuit rata siccum, frugi, continentem,
who thought her husband dry, thrifty, self-controlled, and very
amantem uxoris maxime.
loving toward his wife.
Cicero, quando cauendam oratori presso, § 239.
Cicero, when he says that want
inopiam et ieiunitatem
and meagerness are to be avoided by the compressed orator,
§§ 120, 128. ait, quomodo id fieri debeat,
§ 239, §§ 120, 128, then, about Cotta as an
expositurus in exemplo Cottae, de hoc:
example to show how this should be done, says of him:
Nihil erat, inquit, in eius oratione, nisi sincerum, nihil, nisi siccum, atque sanum,
"There was nothing in his style but what was neat, compact, and healthy."
et pergit laudare. De cl. Or. 202.
and he goes on praising him, Brutus 202.
Sane hic siccum non vituperatur.
Certainly here "dry" is not being blamed.
Non sum nescius characteri tenui solere, velut unicum vitium opponi siccum et exile, aridum et exsangue, ieiunum atque frivolum cogitandi genus. / I am not unaware that a dry and thin, arid and bloodless, meager and frivolous kind of thinking is customarily opposed to the slender character, as though it were its sole fault.
Sed 1) habet et speciem tumoris sibi oppositam 2) siccitas nonnunquam non solum in severioribus etiam intellectus et rationis, purioris etiam, meditationibus a censoribus vitio creatis male reprehenditur, qui logicum et aestheticum cogitandi genus nesciunt distinguere, sed in ipsis etiam aestheticis a iudice competente laudatur. / But 1) it also has a form of swelling opposed to it; 2) dryness is sometimes wrongly censured as a fault not only in the stricter meditations of intellect and reason, even purer reason, by critics who do not know how to distinguish the logical and the aesthetic kind of thinking, but is even praised in aesthetic matters themselves by a competent judge.
Non provocabo ad illam Plauti, quae suum virum fuit rata siccum, frugi, continentem, amantem uxoris maxime. / I shall not appeal to that woman in Plautus who thought her husband dry, thrifty, self-controlled, and very loving toward his wife.
Cicero, quando cauendam oratori presso, § 239. inopiam et ieiunitatem §§ 120, 128. ait, quomodo id fieri debeat, expositurus in exemplo Cottae, de hoc: / Cicero, when he says that want and meagerness are to be avoided by the compressed orator, § 239, §§ 120, 128, then, about Cotta as an example to show how this should be done, says of him:
Nihil erat, inquit, in eius oratione, nisi sincerum, nihil, nisi siccum, atque sanum,
"There was nothing in his style but what was neat, compact, and healthy."
et pergit laudare. De cl. Or. 202. Sane hic siccum non vituperatur. / and he goes on praising him, Brutus 202. Certainly here "dry" is not being blamed.
§ 247
Quintilianus omnino videtur siccum inter laudes virilis dignitatis ponere, quando II. 4. optime suadet, ut tenera adhuc aetas plura § VIII. audeat, et inveniat, et inventis gaudeat, sint licet illa non satis sicca interim ac severa. Facile remedium esse ubertatis nimiae, sterilitas nullo modo vinci. Macrobius eloquentiam Maronis laudat, nunc siccam, nunc floridam. Quando autem Gellius, XIII. 1. se sicca et incomposita § 113. et propemodum vita oratione dicit attingere, quae Favorinus non sine copia et venustate, latius, amoenius, splendidius et profluentius exsequutus sit: vel hinc patet siccum, si vitio vertatur, latitudini potius et copiae, § VIII. opponendam esse parekbasin, quam magnitudini aestheticae, § XV. vel absolutae, vel relativae alicui. Verum saepius inveniemus et gnavos horum criticos extensionem pulcram et intensionem cogitationum venustam confudisse. § 187.
Quintilian seems altogether to place the dry among the praises of manly dignity when, at II.4, he very well advises that an age still tender should dare more things, § VIII, should invent, and should rejoice in what it has invented, even if those things are meanwhile not sufficiently dry and severe. There is an easy remedy for excessive abundance; sterility can in no way be conquered. Macrobius praises the eloquence of Maro as now dry, now florid. But when Gellius, XIII.1, says that he touches in a dry and uncomposed, § 113, and almost lifeless speech the things that Favorinus had treated with no lack of abundance and grace, more broadly, more pleasantly, more splendidly, and more flowingly, even from this it is clear that the dry, if it is turned into a fault, is a parekbasis to be opposed to breadth and abundance, § VIII, rather than to aesthetic magnitude, § XV, whether absolute or some relative magnitude. Yet we shall often find even energetic critics of these matters confusing beautiful extension with graceful intensity of thoughts, § 187.
Quintilianus omnino videtur siccum inter laudes virilis dignitatis ponere, quando II. 4. optime suadet, ut tenera adhuc aetas plura § VIII. audeat, et inveniat, et inventis gaudeat, sint licet illa non satis sicca interim ac severa.
Quintilian seems altogether to place the dry among the praises of manly dignity when, at II.4, he very well advises that an age still tender should dare more things, § VIII, should invent, and should rejoice in what it has invented, even if those things are meanwhile not sufficiently dry and severe.
Facile remedium esse ubertatis nimiae, sterilitas nullo modo vinci.
There is an easy remedy for excessive abundance; sterility can in no way be conquered.
Macrobius eloquentiam Maronis laudat, nunc siccam, nunc floridam.
Macrobius praises the eloquence of Maro as now dry, now florid.
Quando autem Gellius, XIII. 1. se sicca et incomposita § 113. et propemodum vita oratione dicit attingere, quae Favorinus non sine copia et venustate, latius, amoenius, splendidius et profluentius exsequutus sit: vel hinc patet siccum, si vitio vertatur, latitudini potius et copiae, § VIII. opponendam esse parekbasin, quam magnitudini aestheticae, § XV. vel absolutae, vel relativae alicui.
But when Gellius, XIII.1, says that he touches in a dry and uncomposed, § 113, and almost lifeless speech the things that Favorinus had treated with no lack of abundance and grace, more broadly, more pleasantly, more splendidly, and more flowingly, even from this it is clear that the dry, if it is turned into a fault, is a parekbasis to be opposed to breadth and abundance, § VIII, rather than to aesthetic magnitude, § XV, whether absolute or some relative magnitude.
Verum saepius inveniemus et gnavos horum criticos extensionem pulcram et intensionem cogitationum venustam confudisse. § 187.
Yet we shall often find even energetic critics of these matters confusing beautiful extension with graceful intensity of thoughts, § 187.
Quintilianus omnino videtur siccum inter laudes
Quintilian seems altogether to place the dry among the
virilis dignitatis ponere, quando II. 4.
praises of manly dignity when, at II.4,
optime suadet, ut tenera
he very well advises that an age still tender
adhuc aetas plura § VIII. audeat, et inveniat,
should dare more things, § VIII, should invent,
et inventis gaudeat,
and should rejoice in what it has invented, even
sint licet illa non satis sicca interim ac severa.
if those things are meanwhile not sufficiently dry and severe.
Facile remedium esse ubertatis nimiae,
There is an easy remedy for excessive abundance;
sterilitas nullo modo vinci.
sterility can in no way be conquered.
Macrobius eloquentiam Maronis laudat, nunc siccam, nunc floridam.
Macrobius praises the eloquence of Maro as now dry, now florid.
Quando autem Gellius, XIII. 1. se sicca
But when Gellius, XIII.1, says that he touches in
et incomposita § 113. et propemodum vita oratione dicit attingere,
a dry and uncomposed, § 113, and almost lifeless speech the things
quae Favorinus non sine copia et
that Favorinus had treated with no lack of abundance and grace,
venustate, latius, amoenius, splendidius et profluentius exsequutus sit:
more broadly, more pleasantly, more splendidly, and more flowingly, even from this
vel hinc patet siccum,
it is clear that the dry,
si vitio vertatur, latitudini
if it is turned into a fault,
potius et copiae, § VIII.
is a parekbasis to be opposed to breadth and abundance, § VIII,
opponendam esse parekbasin, quam magnitudini aestheticae, § XV.
rather than to aesthetic magnitude, § XV,
vel absolutae, vel relativae alicui.
whether absolute or some relative magnitude.
Verum saepius inveniemus et gnavos horum criticos
Yet we shall often find even energetic critics of
extensionem pulcram et intensionem cogitationum venustam confudisse. § 187.
these matters confusing beautiful extension with graceful intensity of thoughts, § 187.
Quintilianus omnino videtur siccum inter laudes virilis dignitatis ponere, quando II. 4. optime suadet, ut tenera adhuc aetas plura § VIII. audeat, et inveniat, et inventis gaudeat, sint licet illa non satis sicca interim ac severa. / Quintilian seems altogether to place the dry among the praises of manly dignity when, at II.4, he very well advises that an age still tender should dare more things, § VIII, should invent, and should rejoice in what it has invented, even if those things are meanwhile not sufficiently dry and severe.
Facile remedium esse ubertatis nimiae, sterilitas nullo modo vinci. / There is an easy remedy for excessive abundance; sterility can in no way be conquered.
Macrobius eloquentiam Maronis laudat, nunc siccam, nunc floridam. / Macrobius praises the eloquence of Maro as now dry, now florid.
Quando autem Gellius, XIII. 1. se sicca et incomposita § 113. et propemodum vita oratione dicit attingere, quae Favorinus non sine copia et venustate, latius, amoenius, splendidius et profluentius exsequutus sit: vel hinc patet siccum, si vitio vertatur, latitudini potius et copiae, § VIII. opponendam esse parekbasin, quam magnitudini aestheticae, § XV. vel absolutae, vel relativae alicui. / But when Gellius, XIII.1, says that he touches in a dry and uncomposed, § 113, and almost lifeless speech the things that Favorinus had treated with no lack of abundance and grace, more broadly, more pleasantly, more splendidly, and more flowingly, even from this it is clear that the dry, if it is turned into a fault, is a parekbasis to be opposed to breadth and abundance, § VIII, rather than to aesthetic magnitude, § XV, whether absolute or some relative magnitude.
Verum saepius inveniemus et gnavos horum criticos extensionem pulcram et intensionem cogitationum venustam confudisse. § 187. / Yet we shall often find even energetic critics of these matters confusing beautiful extension with graceful intensity of thoughts, § 187.
§ 248
Erit itaque Siccum Cogitandi Genus potius comparative breve, vel laude dignum, § 246. § XIII. ubi parsimonia iusserit aesthetica, §§ 164, 246. vel vituperio, si praestitisset latitudo quaedam aesthetica, §§ 116, 247. Ex hac definitione intelligo Ciceronem De opt. gen. or. 12:
Therefore the Dry Kind of Thinking will rather be comparatively brief, either worthy of praise, § 246, § XIII, where aesthetic economy has commanded it, §§ 164, 246, or worthy of blame, if some aesthetic breadth would have been preferable, §§ 116, 247. From this definition I understand Cicero, On the Best Kind of Orators 12:
Si intelligentiam ponunt in audiendi fastidio.
But if they place all their intelligence in a certain fastidiousness of ear,
§§ 242, 243. neque eos quicquam excelsum magnificumque delectat: dicant se subtile quiddam §§ 237, 238. et politum velle, grave ornatumque contemnere. Id vero desinant dicere, qui subtiliter dicant, eos solos Attice dicere, § 240. id est, quasi sicce et integre. Et ample, et ornate, et copiose, cum eadem integritate, Atticorum est.
§§ 242, 243, and nothing lofty and magnificent delights them, let them say that they want something subtle, §§ 237, 238, and polished, and that they despise what is weighty and ornate. But let those who speak subtly stop saying that they alone speak Attically, § 240, that is, as if dryly and with integrity. To speak amply, ornately, and copiously, with the same integrity, also belongs to the Attic speakers.
Erit itaque Siccum Cogitandi Genus potius comparative breve, vel laude dignum, § 246. § XIII. ubi parsimonia iusserit aesthetica, §§ 164, 246. vel vituperio, si praestitisset latitudo quaedam aesthetica, §§ 116, 247. Ex hac definitione intelligo Ciceronem De opt. gen. or. 12:
Therefore the Dry Kind of Thinking will rather be comparatively brief, either worthy of praise, § 246, § XIII, where aesthetic economy has commanded it, §§ 164, 246, or worthy of blame, if some aesthetic breadth would have been preferable, §§ 116, 247. From this definition I understand Cicero, On the Best Kind of Orators 12:
Si intelligentiam ponunt in audiendi fastidio.
But if they place all their intelligence in a certain fastidiousness of ear,
§§ 242, 243. neque eos quicquam excelsum magnificumque delectat: dicant se subtile quiddam §§ 237, 238. et politum velle, grave ornatumque contemnere.
§§ 242, 243, and nothing lofty and magnificent delights them, let them say that they want something subtle, §§ 237, 238, and polished, and that they despise what is weighty and ornate.
Id vero desinant dicere, qui subtiliter dicant, eos solos Attice dicere, § 240. id est, quasi sicce et integre.
But let those who speak subtly stop saying that they alone speak Attically, § 240, that is, as if dryly and with integrity.
Et ample, et ornate, et copiose, cum eadem integritate, Atticorum est.
To speak amply, ornately, and copiously, with the same integrity, also belongs to the Attic speakers.
Erit itaque Siccum Cogitandi Genus potius comparative breve,
Therefore the Dry Kind of Thinking will rather be comparatively brief,
vel laude dignum, § 246. § XIII.
either worthy of praise, § 246, § XIII,
ubi parsimonia iusserit aesthetica, §§ 164, 246.
where aesthetic economy has commanded it, §§ 164, 246,
vel vituperio, si praestitisset latitudo quaedam aesthetica,
or worthy of blame, if some aesthetic
§§ 116, 247.
breadth would have been preferable, §§ 116, 247.
Ex hac definitione intelligo Ciceronem De opt.
From this definition I understand Cicero, On the Best
gen. or. 12:
Kind of Orators 12:
Si intelligentiam ponunt in audiendi fastidio.
But if they place all their intelligence in a certain fastidiousness of ear,
§§ 242, 243. neque eos quicquam excelsum magnificumque delectat:
§§ 242, 243, and nothing lofty and magnificent delights them, let them say
dicant se subtile quiddam §§ 237, 238.
that they want something subtle, §§ 237, 238,
et politum velle, grave ornatumque contemnere.
and polished, and that they despise what is weighty and ornate.
Id vero desinant dicere, qui subtiliter dicant,
But let those who speak subtly stop saying
eos solos Attice dicere, § 240.
that they alone speak Attically, § 240,
id est, quasi sicce et integre.
that is, as if dryly and with integrity.
Et ample, et ornate, et copiose,
To speak amply, ornately, and copiously,
cum eadem integritate, Atticorum est.
with the same integrity, also belongs to the Attic speakers.
Erit itaque Siccum Cogitandi Genus potius comparative breve, vel laude dignum, § 246. § XIII. ubi parsimonia iusserit aesthetica, §§ 164, 246. vel vituperio, si praestitisset latitudo quaedam aesthetica, §§ 116, 247. Ex hac definitione intelligo Ciceronem De opt. gen. or. 12: / Therefore the Dry Kind of Thinking will rather be comparatively brief, either worthy of praise, § 246, § XIII, where aesthetic economy has commanded it, §§ 164, 246, or worthy of blame, if some aesthetic breadth would have been preferable, §§ 116, 247. From this definition I understand Cicero, On the Best Kind of Orators 12:
Si intelligentiam ponunt in audiendi fastidio.
But if they place all their intelligence in a certain fastidiousness of ear,
§§ 242, 243. neque eos quicquam excelsum magnificumque delectat: dicant se subtile quiddam §§ 237, 238. et politum velle, grave ornatumque contemnere. / §§ 242, 243, and nothing lofty and magnificent delights them, let them say that they want something subtle, §§ 237, 238, and polished, and that they despise what is weighty and ornate.
Id vero desinant dicere, qui subtiliter dicant, eos solos Attice dicere, § 240. id est, quasi sicce et integre. / But let those who speak subtly stop saying that they alone speak Attically, § 240, that is, as if dryly and with integrity.
Et ample, et ornate, et copiose, cum eadem integritate, Atticorum est. / To speak amply, ornately, and copiously, with the same integrity, also belongs to the Attic speakers.
§ 249
3) Exile sicco videtur esse paene totaliter synonymon, §§ 246–248. si Plinium sequamur, cuius temporibus forsan theoria, theoriam dico, non praxin, altius evecta fuit aesthetica, ac ipso Ciceronis tempore. Hic enim V. ep. 17. quando:
3) The thin seems to be almost totally synonymous with the dry, §§ 246–248, if we follow Pliny, in whose times perhaps aesthetic theory – I say theory, not practice – was carried higher than in Cicero's own time. For when he says, V. epistle 17:
Apte, inquit, et varie nunc attollebatur, nunc residebat, excelsa depressis, exilia plenis, severis iucunda mutabat, omnia ingenio pari.
"The style was cleverly varied, in some places it soared, in others it was subdued; passing from the grand to the commonplace, from thinness to richness, and from lively to severe, and in each case with consummate skill."
e.c. quis non videt, eum a) exilia etiam hic laudare velle; b) ea tamen non excelsis, sed plenis (relative i. e. latis et diffusis) contra distingui, c) excelsis potius expresse depressa contradistingui, et to attolli residere. Neque dissentire videatur Cicero, quando copiam exilem uberrimae opponit.
etc., who does not see that he a) wishes even here to praise thin things; b) yet distinguishes them not from lofty things, but from full things, that is, relatively broad and diffuse things; c) explicitly contrasts low things rather with lofty things, and the to attolli residere, the being raised and settling back. Nor does Cicero seem to disagree, when he opposes thin abundance to the richest abundance.
3) Exile sicco videtur esse paene totaliter synonymon, §§ 246–248. si Plinium sequamur, cuius temporibus forsan theoria, theoriam dico, non praxin, altius evecta fuit aesthetica, ac ipso Ciceronis tempore.
3) The thin seems to be almost totally synonymous with the dry, §§ 246–248, if we follow Pliny, in whose times perhaps aesthetic theory – I say theory, not practice – was carried higher than in Cicero's own time.
Hic enim V. ep. 17. quando:
For when he says, V. epistle 17:
Apte, inquit, et varie nunc attollebatur, nunc residebat, excelsa depressis, exilia plenis, severis iucunda mutabat, omnia ingenio pari.
"The style was cleverly varied, in some places it soared, in others it was subdued; passing from the grand to the commonplace, from thinness to richness, and from lively to severe, and in each case with consummate skill."
e.c. quis non videt, eum a) exilia etiam hic laudare velle; b) ea tamen non excelsis, sed plenis (relative i. e. latis et diffusis) contra distingui, c) excelsis potius expresse depressa contradistingui, et to attolli residere.
etc., who does not see that he a) wishes even here to praise thin things; b) yet distinguishes them not from lofty things, but from full things, that is, relatively broad and diffuse things; c) explicitly contrasts low things rather with lofty things, and the to attolli residere, the being raised and settling back.
Neque dissentire videatur Cicero, quando copiam exilem uberrimae opponit.
Nor does Cicero seem to disagree, when he opposes thin abundance to the richest abundance.
3) Exile sicco videtur esse paene totaliter synonymon,
3) The thin seems to be almost totally synonymous
§§ 246–248. si Plinium sequamur,
with the dry, §§ 246–248, if we follow Pliny, in
cuius temporibus forsan theoria, theoriam
whose times perhaps aesthetic theory – I say theory,
dico, non praxin, altius evecta fuit aesthetica, ac ipso Ciceronis tempore.
not practice – was carried higher than in Cicero's own time.
Hic enim V. ep. 17. quando:
For when he says, V. epistle 17:
Apte, inquit, et varie nunc attollebatur, nunc residebat, excelsa depressis, exilia plenis, severis iucunda mutabat, omnia ingenio pari.
"The style was cleverly varied, in some places it soared, in others it was subdued; passing from the grand to the commonplace, from thinness to richness, and from lively to severe, and in each case with consummate skill."
e.c. quis non videt,
etc., who does not see that
eum a) exilia etiam hic laudare velle;
he a) wishes even here to praise thin things;
b) ea tamen non excelsis,
b) yet distinguishes them not from lofty things,
sed plenis (relative i. e.
but from full things, that is, relatively broad
latis et diffusis) contra distingui, c)
and diffuse things; c) explicitly contrasts low
excelsis potius expresse depressa contradistingui, et to attolli residere.
things rather with lofty things, and the to attolli residere, the being raised and settling back.
Neque dissentire videatur Cicero,
Nor does Cicero seem to disagree,
quando copiam exilem uberrimae opponit.
when he opposes thin abundance to the richest abundance.
3) Exile sicco videtur esse paene totaliter synonymon, §§ 246–248. si Plinium sequamur, cuius temporibus forsan theoria, theoriam dico, non praxin, altius evecta fuit aesthetica, ac ipso Ciceronis tempore. / 3) The thin seems to be almost totally synonymous with the dry, §§ 246–248, if we follow Pliny, in whose times perhaps aesthetic theory – I say theory, not practice – was carried higher than in Cicero's own time.
Hic enim V. ep. 17. quando: / For when he says, V. epistle 17:
Apte, inquit, et varie nunc attollebatur, nunc residebat, excelsa depressis, exilia plenis, severis iucunda mutabat, omnia ingenio pari.
"The style was cleverly varied, in some places it soared, in others it was subdued; passing from the grand to the commonplace, from thinness to richness, and from lively to severe, and in each case with consummate skill."
e.c. quis non videt, eum a) exilia etiam hic laudare velle; b) ea tamen non excelsis, sed plenis (relative i. e. latis et diffusis) contra distingui, c) excelsis potius expresse depressa contradistingui, et to attolli residere. / etc., who does not see that he a) wishes even here to praise thin things; b) yet distinguishes them not from lofty things, but from full things, that is, relatively broad and diffuse things; c) explicitly contrasts low things rather with lofty things, and the to attolli residere, the being raised and settling back.
Neque dissentire videatur Cicero, quando copiam exilem uberrimae opponit. / Nor does Cicero seem to disagree, when he opposes thin abundance to the richest abundance.
§ 250
Tunc etiam Cicero, quando in notatum § 246. incidit errorem, exilis et sicci probat congruentiam, § 249. dum De Or. II. 159. Stoicus, § 122. ait, multa reperit, quae negat ullo modo posse dissolui, § 121. et genus sermonis (primo et ipsius meditationis) affert, non liquidum, non fusum, ac profluens; sed exile, aridum, concisum ac minutum § 121. quod si quis (intellectus et rationis purioris patronus) probabit, ita probabit, ut oratori tamen aptum non esse fateatur. Haec enim nostra oratio (aesthetica) multitudinis est auribus accommodanda, ad oblectandos animos, ad impellendos, ad ea probanda, quae non aurificis statera, sed quadam populari trutina examinantur.
Then Cicero also, when he falls into the error noted at § 246, proves the agreement of the thin and the dry, § 249, when at De Oratore II.159 he says that the Stoic, § 122, finds many things which he denies can in any way be dissolved, § 121, and brings forward a kind of discourse, first also of his own meditation, not liquid, not poured out and flowing, but thin, arid, cut-short, and minute, § 121. If anyone, a patron of purer intellect and reason, approves this, he will approve it in such a way that he nevertheless admits it is not suited to the orator. For this speech of ours, aesthetic speech, must be fitted to the ears of the multitude, to delight minds, to impel them, and to prove those things that are examined not by a goldsmith's scale but by a certain popular balance.
Tunc etiam Cicero, quando in notatum § 246. incidit errorem, exilis et sicci probat congruentiam, § 249. dum De Or. II. 159. Stoicus, § 122. ait, multa reperit, quae negat ullo modo posse dissolui, § 121. et genus sermonis (primo et ipsius meditationis) affert, non liquidum, non fusum, ac profluens; sed exile, aridum, concisum ac minutum § 121. quod si quis (intellectus et rationis purioris patronus) probabit, ita probabit, ut oratori tamen aptum non esse fateatur.
Then Cicero also, when he falls into the error noted at § 246, proves the agreement of the thin and the dry, § 249, when at De Oratore II.159 he says that the Stoic, § 122, finds many things which he denies can in any way be dissolved, § 121, and brings forward a kind of discourse, first also of his own meditation, not liquid, not poured out and flowing, but thin, arid, cut-short, and minute, § 121. If anyone, a patron of purer intellect and reason, approves this, he will approve it in such a way that he nevertheless admits it is not suited to the orator.
Haec enim nostra oratio (aesthetica) multitudinis est auribus accommodanda, ad oblectandos animos, ad impellendos, ad ea probanda, quae non aurificis statera, sed quadam populari trutina examinantur.
For this speech of ours, aesthetic speech, must be fitted to the ears of the multitude, to delight minds, to impel them, and to prove those things that are examined not by a goldsmith's scale but by a certain popular balance.
Tunc etiam Cicero, quando in notatum § 246.
Then Cicero also, when he falls into the error noted at § 246,
incidit errorem, exilis et sicci probat congruentiam, § 249.
proves the agreement of the thin and the dry, § 249,
dum De Or. II. 159. Stoicus, § 122.
when at De Oratore II.159 he says that the Stoic, § 122,
ait, multa reperit, quae negat ullo modo posse
finds many things which he denies can in
dissolui, § 121. et genus sermonis (primo et
any way be dissolved, § 121, and brings forward a kind of discourse,
ipsius meditationis) affert, non liquidum,
first also of his own meditation, not liquid,
non fusum, ac profluens; sed exile, aridum, concisum ac minutum § 121.
not poured out and flowing, but thin, arid, cut-short, and minute, § 121.
quod si quis (intellectus et rationis
If anyone, a patron of purer intellect and reason,
purioris patronus) probabit,
approves this, he will approve it in such
ita probabit, ut oratori tamen aptum non
a way that he nevertheless admits it is not
esse fateatur.
suited to the orator.
Haec enim nostra oratio (aesthetica)
For this speech of ours, aesthetic speech,
multitudinis est auribus accommodanda,
must be fitted to the ears of the multitude,
ad oblectandos animos, ad impellendos, ad ea probanda,
to delight minds, to impel them, and to prove those things
quae non aurificis statera,
that are examined not by a
sed quadam populari trutina examinantur.
goldsmith's scale but by a certain popular balance.
Tunc etiam Cicero, quando in notatum § 246. incidit errorem, exilis et sicci probat congruentiam, § 249. dum De Or. II. 159. Stoicus, § 122. ait, multa reperit, quae negat ullo modo posse dissolui, § 121. et genus sermonis (primo et ipsius meditationis) affert, non liquidum, non fusum, ac profluens; sed exile, aridum, concisum ac minutum § 121. quod si quis (intellectus et rationis purioris patronus) probabit, ita probabit, ut oratori tamen aptum non esse fateatur. / Then Cicero also, when he falls into the error noted at § 246, proves the agreement of the thin and the dry, § 249, when at De Oratore II.159 he says that the Stoic, § 122, finds many things which he denies can in any way be dissolved, § 121, and brings forward a kind of discourse, first also of his own meditation, not liquid, not poured out and flowing, but thin, arid, cut-short, and minute, § 121. If anyone, a patron of purer intellect and reason, approves this, he will approve it in such a way that he nevertheless admits it is not suited to the orator.
Haec enim nostra oratio (aesthetica) multitudinis est auribus accommodanda, ad oblectandos animos, ad impellendos, ad ea probanda, quae non aurificis statera, sed quadam populari trutina examinantur. / For this speech of ours, aesthetic speech, must be fitted to the ears of the multitude, to delight minds, to impel them, and to prove those things that are examined not by a goldsmith's scale but by a certain popular balance.