§ 251
Nunquam concesserim, omnia esse spinosa et exilia, § 249. quae sunt longe a nostris sensibus abhorrentia, § 250. utinam tamen in philosophorum cogitandi genere, quod distinctius et solidius esse debet, ac aesthetica, non tam facile esset, ad hunc usque diem, exempla reperire! quibus hanc enormem confusionem tegere, vel etiam defendere possis, ac Ciceroni fuit exemplo, quod profert De Or. I. 83. Interim non excusatur Cicero; aut, si mavis, Crassus apud Ciceronem, qui ieiune et exiliter asserit quosdam de iisdem rebus, de quibus Democritus et Plato e.c. bene, disputavisse, uti Chrysippum, quem acutissime ferant, neque ob eam rem philosophiae non satisfecisse. De Or. I. 1.50. Pergit enim:
I would never grant that all things are thorny and thin, § 249, which are far removed from our senses, § 250. Would that, however, in the philosophers' kind of thinking, which ought to be more distinct and solid than aesthetic thinking, it were not so easy, down to this very day, to find examples by which you could cover over or even defend this enormous confusion, as the example was for Cicero which he brings forward at De Oratore I.83. Meanwhile Cicero is not excused, or, if you prefer, Crassus in Cicero, who meagerly and thinly asserts that certain men, on the same matters about which Democritus and Plato and so on disputed well, for example Chrysippus, whom they report to be very acute, disputed and did not on that account fail to satisfy philosophy, De Oratore I.1.50. For he continues:
Quid ergo interest? aut qui discernes eorum, quos nominavi (Democriti et Platonis e.c.) ubertatem in dicendo et copiam ab eorum (Chrysippi e.c.) exilitate, qui hac dicendi varietate et elegantia non utuntur? Unum erit, profecto, quod ii, qui bene dicunt, afferunt proprium, compositam orationem, et ornatam, et artificio quodam et expolitione distinctam.
Where then lies the difference? Or by what term will you discriminate the fertility and copiousness of speech in those whom I have named, from the barrenness of those who use not this variety and elegance of phrase? One thing there will certainly be, which those who speak well will exhibit as their own; a graceful and elegant style, distinguished by a peculiar artifice and polish.
Nunquam concesserim, omnia esse spinosa et exilia, § 249. quae sunt longe a nostris sensibus abhorrentia, § 250. utinam tamen in philosophorum cogitandi genere, quod distinctius et solidius esse debet, ac aesthetica, non tam facile esset, ad hunc usque diem, exempla reperire! quibus hanc enormem confusionem tegere, vel etiam defendere possis, ac Ciceroni fuit exemplo, quod profert De Or. I. 83.
I would never grant that all things are thorny and thin, § 249, which are far removed from our senses, § 250. Would that, however, in the philosophers' kind of thinking, which ought to be more distinct and solid than aesthetic thinking, it were not so easy, down to this very day, to find examples by which you could cover over or even defend this enormous confusion, as the example was for Cicero which he brings forward at De Oratore I.83.
Interim non excusatur Cicero; aut, si mavis, Crassus apud Ciceronem, qui ieiune et exiliter asserit quosdam de iisdem rebus, de quibus Democritus et Plato e.c. bene, disputavisse, uti Chrysippum, quem acutissime ferant, neque ob eam rem philosophiae non satisfecisse.
Meanwhile Cicero is not excused, or, if you prefer, Crassus in Cicero, who meagerly and thinly asserts that certain men, on the same matters about which Democritus and Plato and so on disputed well, for example Chrysippus, whom they report to be very acute, disputed and did not on that account fail to satisfy philosophy, De Oratore I.1.50.
De Or. I. 1.50. Pergit enim:
For he continues:
Quid ergo interest? aut qui discernes eorum, quos nominavi (Democriti et Platonis e.c.) ubertatem in dicendo et copiam ab eorum (Chrysippi e.c.) exilitate, qui hac dicendi varietate et elegantia non utuntur? Unum erit, profecto, quod ii, qui bene dicunt, afferunt proprium, compositam orationem, et ornatam, et artificio quodam et expolitione distinctam.
Where then lies the difference? Or by what term will you discriminate the fertility and copiousness of speech in those whom I have named, from the barrenness of those who use not this variety and elegance of phrase? One thing there will certainly be, which those who speak well will exhibit as their own; a graceful and elegant style, distinguished by a peculiar artifice and polish.
Nunquam concesserim, omnia esse spinosa et exilia, § 249.
I would never grant that all things are thorny and thin, § 249,
quae sunt longe a nostris sensibus abhorrentia, § 250.
which are far removed from our senses, § 250.
utinam tamen in philosophorum cogitandi
Would that, however, in the philosophers' kind of thinking,
genere, quod distinctius et solidius esse debet,
which ought to be more distinct and solid than
ac aesthetica, non tam facile esset,
aesthetic thinking, it were not so easy, down
ad hunc usque diem, exempla reperire!
to this very day, to find examples by
quibus hanc enormem confusionem tegere, vel etiam defendere
which you could cover over or even defend this enormous confusion,
possis, ac Ciceroni fuit exemplo,
as the example was for Cicero which he
quod profert De Or. I. 83.
brings forward at De Oratore I.83.
Interim non excusatur Cicero;
Meanwhile Cicero is not excused, or,
aut, si mavis, Crassus apud Ciceronem,
if you prefer, Crassus in Cicero,
qui ieiune et exiliter asserit
who meagerly and thinly asserts that certain men,
quosdam de iisdem rebus, de quibus Democritus et Plato e.c.
on the same matters about which Democritus and Plato and so
bene, disputavisse, uti Chrysippum,
on disputed well, for example Chrysippus,
quem acutissime ferant,
whom they report to be very acute, disputed and did
neque ob eam rem philosophiae non satisfecisse.
not on that account fail to satisfy philosophy, De Oratore I.1.50.
De Or. I. 1.50. Pergit enim:
For he continues:
Quid ergo interest? aut qui discernes eorum, quos nominavi (Democriti et Platonis e.c.) ubertatem in dicendo et copiam ab eorum (Chrysippi e.c.) exilitate, qui hac dicendi varietate et elegantia non utuntur? Unum erit, profecto, quod ii, qui bene dicunt, afferunt proprium, compositam orationem, et ornatam, et artificio quodam et expolitione distinctam.
Where then lies the difference? Or by what term will you discriminate the fertility and copiousness of speech in those whom I have named, from the barrenness of those who use not this variety and elegance of phrase? One thing there will certainly be, which those who speak well will exhibit as their own; a graceful and elegant style, distinguished by a peculiar artifice and polish.
Nunquam concesserim, omnia esse spinosa et exilia, § 249. quae sunt longe a nostris sensibus abhorrentia, § 250. utinam tamen in philosophorum cogitandi genere, quod distinctius et solidius esse debet, ac aesthetica, non tam facile esset, ad hunc usque diem, exempla reperire! quibus hanc enormem confusionem tegere, vel etiam defendere possis, ac Ciceroni fuit exemplo, quod profert De Or. I. 83. / I would never grant that all things are thorny and thin, § 249, which are far removed from our senses, § 250. Would that, however, in the philosophers' kind of thinking, which ought to be more distinct and solid than aesthetic thinking, it were not so easy, down to this very day, to find examples by which you could cover over or even defend this enormous confusion, as the example was for Cicero which he brings forward at De Oratore I.83.
Interim non excusatur Cicero; aut, si mavis, Crassus apud Ciceronem, qui ieiune et exiliter asserit quosdam de iisdem rebus, de quibus Democritus et Plato e.c. bene, disputavisse, uti Chrysippum, quem acutissime ferant, neque ob eam rem philosophiae non satisfecisse. / Meanwhile Cicero is not excused, or, if you prefer, Crassus in Cicero, who meagerly and thinly asserts that certain men, on the same matters about which Democritus and Plato and so on disputed well, for example Chrysippus, whom they report to be very acute, disputed and did not on that account fail to satisfy philosophy, De Oratore I.1.50.
De Or. I. 1.50. Pergit enim: / For he continues:
Quid ergo interest? aut qui discernes eorum, quos nominavi (Democriti et Platonis e.c.) ubertatem in dicendo et copiam ab eorum (Chrysippi e.c.) exilitate, qui hac dicendi varietate et elegantia non utuntur? Unum erit, profecto, quod ii, qui bene dicunt, afferunt proprium, compositam orationem, et ornatam, et artificio quodam et expolitione distinctam.
Where then lies the difference? Or by what term will you discriminate the fertility and copiousness of speech in those whom I have named, from the barrenness of those who use not this variety and elegance of phrase? One thing there will certainly be, which those who speak well will exhibit as their own; a graceful and elegant style, distinguished by a peculiar artifice and polish.
§ 252
Nam aut Chrysippus de iisdem rebus, de quibus Democritus et Plato e.c. nudam veritatem exposuerunt non nihil involutam aesthetices peplo, adeo misere philosophatus est, ac Mnesarchus, de quo l.c. 83. et multo minus philosophiae satisfecit, ac aesthetices regulis; aut complete, graviter, exacte, distincte, scientifice et, ut ita dicam, cogenda rationi intellectuique proposuit in naturali brevitate ac simplici cultu, quae illi, Democritus, Plato e.c. per compositam orationem, ornatum artificium, et expolitionem (aestheticas), analogo rationis propinarunt, et minus sane maturo iudicio ipsi obiicitur ieiunum et exile cogitandi genus, ac apte connexis osteologi sceletis, abdomen illis deesse. Verum quocunque se haec modo habeant, id tamen vel ex hoc Ciceronis loco colligas, exilitatem potius ubertatis defectum et ieiunitatem aliquam, §§ 120, 128. significare, quam magnitudinis dignitatisque maculam. § 249.
For either Chrysippus, concerning the same matters about which Democritus and Plato and so on set forth naked truth somewhat wrapped in the veil of aesthetic form, philosophized as wretchedly as Mnesarchus, about whom see the same passage 83, and satisfied philosophy much less than he satisfied the rules of aesthetics; or he proposed, completely, weightily, exactly, distinctly, scientifically, and, so to speak, in a way to be driven into reason and intellect, in natural brevity and simple adornment, the things which those others, Democritus, Plato, and so on, offered to the analogue of reason through composed speech, ornate artifice, and aesthetic polishing. Then, by a judgment certainly less than mature, a meager and thin kind of thinking is objected to him, as though aptly connected osteological skeletons lacked a belly. But however these things stand, you may gather at least from this passage of Cicero that thinness signifies rather a defect of richness and a certain meagerness, §§ 120, 128, than a stain on magnitude and dignity, § 249.
Nam aut Chrysippus de iisdem rebus, de quibus Democritus et Plato e.c. nudam veritatem exposuerunt non nihil involutam aesthetices peplo, adeo misere philosophatus est, ac Mnesarchus, de quo l.c. 83. et multo minus philosophiae satisfecit, ac aesthetices regulis; aut complete, graviter, exacte, distincte, scientifice et, ut ita dicam, cogenda rationi intellectuique proposuit in naturali brevitate ac simplici cultu, quae illi, Democritus, Plato e.c. per compositam orationem, ornatum artificium, et expolitionem (aestheticas), analogo rationis propinarunt, et minus sane maturo iudicio ipsi obiicitur ieiunum et exile cogitandi genus, ac apte connexis osteologi sceletis, abdomen illis deesse.
For either Chrysippus, concerning the same matters about which Democritus and Plato and so on set forth naked truth somewhat wrapped in the veil of aesthetic form, philosophized as wretchedly as Mnesarchus, about whom see the same passage 83, and satisfied philosophy much less than he satisfied the rules of aesthetics; or he proposed, completely, weightily, exactly, distinctly, scientifically, and, so to speak, in a way to be driven into reason and intellect, in natural brevity and simple adornment, the things which those others, Democritus, Plato, and so on, offered to the analogue of reason through composed speech, ornate artifice, and aesthetic polishing. Then, by a judgment certainly less than mature, a meager and thin kind of thinking is objected to him, as though aptly connected osteological skeletons lacked a belly.
Verum quocunque se haec modo habeant, id tamen vel ex hoc Ciceronis loco colligas, exilitatem potius ubertatis defectum et ieiunitatem aliquam, §§ 120, 128. significare, quam magnitudinis dignitatisque maculam. § 249.
But however these things stand, you may gather at least from this passage of Cicero that thinness signifies rather a defect of richness and a certain meagerness, §§ 120, 128, than a stain on magnitude and dignity, § 249.
Nam aut Chrysippus de iisdem rebus,
For either Chrysippus, concerning the same matters
de quibus Democritus et Plato e.c.
about which Democritus and Plato and so on set forth
nudam veritatem exposuerunt non nihil involutam aesthetices peplo,
naked truth somewhat wrapped in the veil of aesthetic form,
adeo misere philosophatus est, ac Mnesarchus,
philosophized as wretchedly as Mnesarchus,
de quo l.c. 83.
about whom see the same passage 83,
et multo minus philosophiae satisfecit, ac aesthetices
and satisfied philosophy much less than he satisfied the rules of aesthetics;
regulis; aut complete, graviter, exacte, distincte, scientifice et,
or he proposed, completely, weightily, exactly, distinctly, scientifically, and,
ut ita dicam,
so to speak, in a way to
cogenda rationi intellectuique
be driven into reason and intellect,
proposuit in naturali brevitate ac simplici cultu,
in natural brevity and simple adornment, the things
quae illi, Democritus, Plato e.c.
which those others, Democritus, Plato, and so
per compositam orationem,
on, offered to the analogue of reason through composed speech,
ornatum artificium, et expolitionem (aestheticas), analogo
ornate artifice, and aesthetic polishing.
rationis propinarunt, et minus sane maturo
Then, by a judgment certainly less than mature,
iudicio ipsi obiicitur ieiunum et exile cogitandi genus,
a meager and thin kind of thinking is objected
ac apte connexis osteologi sceletis, abdomen illis deesse.
to him, as though aptly connected osteological skeletons lacked a belly.
Verum quocunque se haec modo habeant,
But however these things stand, you may
id tamen vel ex hoc Ciceronis loco colligas,
gather at least from this passage of Cicero that thinness
exilitatem potius ubertatis defectum et ieiunitatem aliquam, §§ 120, 128.
signifies rather a defect of richness and a certain meagerness, §§ 120, 128,
significare, quam magnitudinis dignitatisque maculam. § 249.
than a stain on magnitude and dignity, § 249.
Nam aut Chrysippus de iisdem rebus, de quibus Democritus et Plato e.c. nudam veritatem exposuerunt non nihil involutam aesthetices peplo, adeo misere philosophatus est, ac Mnesarchus, de quo l.c. 83. et multo minus philosophiae satisfecit, ac aesthetices regulis; aut complete, graviter, exacte, distincte, scientifice et, ut ita dicam, cogenda rationi intellectuique proposuit in naturali brevitate ac simplici cultu, quae illi, Democritus, Plato e.c. per compositam orationem, ornatum artificium, et expolitionem (aestheticas), analogo rationis propinarunt, et minus sane maturo iudicio ipsi obiicitur ieiunum et exile cogitandi genus, ac apte connexis osteologi sceletis, abdomen illis deesse. / For either Chrysippus, concerning the same matters about which Democritus and Plato and so on set forth naked truth somewhat wrapped in the veil of aesthetic form, philosophized as wretchedly as Mnesarchus, about whom see the same passage 83, and satisfied philosophy much less than he satisfied the rules of aesthetics; or he proposed, completely, weightily, exactly, distinctly, scientifically, and, so to speak, in a way to be driven into reason and intellect, in natural brevity and simple adornment, the things which those others, Democritus, Plato, and so on, offered to the analogue of reason through composed speech, ornate artifice, and aesthetic polishing. Then, by a judgment certainly less than mature, a meager and thin kind of thinking is objected to him, as though aptly connected osteological skeletons lacked a belly.
Verum quocunque se haec modo habeant, id tamen vel ex hoc Ciceronis loco colligas, exilitatem potius ubertatis defectum et ieiunitatem aliquam, §§ 120, 128. significare, quam magnitudinis dignitatisque maculam. § 249. / But however these things stand, you may gather at least from this passage of Cicero that thinness signifies rather a defect of richness and a certain meagerness, §§ 120, 128, than a stain on magnitude and dignity, § 249.
§ 253
Rem conficiet, arbitror, iudicium Ciceronis de Rutilio, De cl. Or. 114:
The matter will be completed, I think, by Cicero's judgment about Rutilius, Brutus 114:
Sunt eius orationes ieiunae, multa praeclara de iure,
"His Orations are very dry, but his juridical remarks are excellent."
(res non tenues, nisi fallor). Doctus vir et graecis literis eruditus, Panaetii auditor, prope perfectus in stoicis, (nec haec ad vivendi genus simpliciter honestum ex aestheticorum formula.) quorum peracutum et artis plenum orationis genus (nec haec tenuitatem sapiunt et illi similia, §§ 237, 238. et stoicis tumor potius, quam nimia depressio convenit), sed tamen exile, nec satis populari assensioni accommodatum (quia contra praecepta Zenonis non semper distinguebant practice satis, quae compressas in pugnum manus, quaeque desiderarent explicitas, § 122.) Neque quicquam contra hanc Ciceronis decisionem moveo, nisi forsitan contra universalitatem, qua stoicis generatim exilitatem exprobrat. Si quis ex accuratiorum philosophorum acroamasi, quibus interfuit assiduus, eorum meditationem logicam et intellectualem strenue sequutus, descendit ad praxin et usum aesthetice cogitandorum, ipsiusque cogitandi rationi non nihil adhuc adhaeret illius distinctae accurationis, logicaeque praecisionis, cui adsuevit, nunc nimium, et praesens in tempus omittendum, excusandus ipse forsitan est aequis iudicibus, neque tamen eius cogitandi ratio, qua dialectica sapit, est defendenda, quasi pulcra et ipsa elegansque dici mereatur. §§ 121, 124.
– matters not slender, unless I am mistaken. He was a learned man, educated in Greek letters, a hearer of Panaetius, almost perfect among the Stoics – and these things do not belong to the simply honorable kind of living according to the formula of the aestheticians. Their kind of speech was very sharp and full of art – and these things do not savor of slenderness and things similar to it, §§ 237, 238, and swelling befits the Stoics rather than excessive depression – but nevertheless thin, and not sufficiently accommodated to popular assent, because, contrary to Zeno's precepts, they did not always distinguish sufficiently in practice which matters required hands compressed into a fist and which required hands opened out, § 122. Nor do I move anything against this decision of Cicero, except perhaps against the universality by which he reproaches the Stoics generally with thinness. If someone, from the lectures of the more exact philosophers, which he attended assiduously, has strenuously followed their logical and intellectual meditation, and descends to the practice and use of thinking aesthetically, and if something of that distinct exactness and logical precision to which he has become accustomed still clings to his way of thinking, now too much and needing to be omitted for the present occasion, perhaps he himself is to be excused by fair judges. Yet his manner of thinking, insofar as it tastes of dialectic, is not to be defended as though it deserved to be called beautiful and elegant in itself, §§ 121, 124.
Rem conficiet, arbitror, iudicium Ciceronis de Rutilio, De cl. Or. 114:
The matter will be completed, I think, by Cicero's judgment about Rutilius, Brutus 114:
Sunt eius orationes ieiunae, multa praeclara de iure,
"His Orations are very dry, but his juridical remarks are excellent."
(res non tenues, nisi fallor).
– matters not slender, unless I am mistaken.
Doctus vir et graecis literis eruditus, Panaetii auditor, prope perfectus in stoicis, (nec haec ad vivendi genus simpliciter honestum ex aestheticorum formula.) quorum peracutum et artis plenum orationis genus (nec haec tenuitatem sapiunt et illi similia, §§ 237, 238. et stoicis tumor potius, quam nimia depressio convenit), sed tamen exile, nec satis populari assensioni accommodatum (quia contra praecepta Zenonis non semper distinguebant practice satis, quae compressas in pugnum manus, quaeque desiderarent explicitas, § 122.) Neque quicquam contra hanc Ciceronis decisionem moveo, nisi forsitan contra universalitatem, qua stoicis generatim exilitatem exprobrat.
He was a learned man, educated in Greek letters, a hearer of Panaetius, almost perfect among the Stoics – and these things do not belong to the simply honorable kind of living according to the formula of the aestheticians. Their kind of speech was very sharp and full of art – and these things do not savor of slenderness and things similar to it, §§ 237, 238, and swelling befits the Stoics rather than excessive depression – but nevertheless thin, and not sufficiently accommodated to popular assent, because, contrary to Zeno's precepts, they did not always distinguish sufficiently in practice which matters required hands compressed into a fist and which required hands opened out, § 122. Nor do I move anything against this decision of Cicero, except perhaps against the universality by which he reproaches the Stoics generally with thinness.
Si quis ex accuratiorum philosophorum acroamasi, quibus interfuit assiduus, eorum meditationem logicam et intellectualem strenue sequutus, descendit ad praxin et usum aesthetice cogitandorum, ipsiusque cogitandi rationi non nihil adhuc adhaeret illius distinctae accurationis, logicaeque praecisionis, cui adsuevit, nunc nimium, et praesens in tempus omittendum, excusandus ipse forsitan est aequis iudicibus, neque tamen eius cogitandi ratio, qua dialectica sapit, est defendenda, quasi pulcra et ipsa elegansque dici mereatur. §§ 121, 124.
If someone, from the lectures of the more exact philosophers, which he attended assiduously, has strenuously followed their logical and intellectual meditation, and descends to the practice and use of thinking aesthetically, and if something of that distinct exactness and logical precision to which he has become accustomed still clings to his way of thinking, now too much and needing to be omitted for the present occasion, perhaps he himself is to be excused by fair judges. Yet his manner of thinking, insofar as it tastes of dialectic, is not to be defended as though it deserved to be called beautiful and elegant in itself, §§ 121, 124.
Rem conficiet, arbitror, iudicium
The matter will be completed, I think,
Ciceronis de Rutilio, De cl. Or. 114:
by Cicero's judgment about Rutilius, Brutus 114:
Sunt eius orationes ieiunae, multa praeclara de iure,
"His Orations are very dry, but his juridical remarks are excellent."
(res non tenues, nisi fallor).
– matters not slender, unless I am mistaken.
Doctus vir et graecis literis
He was a learned man, educated in Greek letters,
eruditus, Panaetii auditor, prope perfectus in stoicis,
a hearer of Panaetius, almost perfect among the Stoics
(nec haec ad vivendi
– and these things do not belong to the
genus simpliciter honestum ex aestheticorum formula.)
simply honorable kind of living according to the formula
quorum peracutum
of the aestheticians. Their kind of speech was very
et artis plenum orationis genus (nec haec tenuitatem
sharp and full of art – and these things
sapiunt et illi
do not savor of slenderness and things similar to it,
similia, §§ 237, 238. et stoicis tumor potius,
§§ 237, 238, and swelling befits the Stoics rather
quam nimia depressio convenit), sed tamen exile, nec
than excessive depression – but nevertheless thin,
satis populari assensioni accommodatum (quia
and not sufficiently accommodated to popular assent, because,
contra praecepta Zenonis non semper distinguebant
contrary to Zeno's precepts, they did not always distinguish
practice satis, quae compressas in pugnum manus,
sufficiently in practice which matters required hands compressed into a fist
quaeque desiderarent explicitas, § 122.)
and which required hands opened out, § 122.
Neque quicquam contra hanc Ciceronis decisionem moveo,
Nor do I move anything against this decision of Cicero,
nisi forsitan contra universalitatem, qua
except perhaps against the universality by which he reproaches
stoicis generatim exilitatem exprobrat.
the Stoics generally with thinness.
Si quis ex accuratiorum philosophorum
If someone, from the lectures of the more exact philosophers,
acroamasi, quibus interfuit assiduus, eorum
which he attended assiduously, has strenuously followed their
meditationem logicam et intellectualem strenue sequutus,
logical and intellectual meditation, and
descendit ad praxin et usum aesthetice cogitandorum,
descends to the practice and use of
ipsiusque cogitandi rationi non nihil adhuc adhaeret illius distinctae accurationis,
thinking aesthetically, and if something of that distinct exactness and
logicaeque praecisionis,
logical precision to which he has become accustomed still
cui adsuevit, nunc nimium,
clings to his way of thinking, now too much
et praesens in tempus omittendum,
and needing to be omitted for the present occasion,
excusandus ipse forsitan est aequis iudicibus,
perhaps he himself is to be excused by fair judges.
neque tamen eius cogitandi ratio,
Yet his manner of thinking, insofar as it
qua dialectica sapit, est defendenda,
tastes of dialectic, is not to be defended
quasi pulcra et
as though it deserved to be called beautiful and
ipsa elegansque dici mereatur. §§ 121, 124.
elegant in itself, §§ 121, 124.
Rem conficiet, arbitror, iudicium Ciceronis de Rutilio, De cl. Or. 114: / The matter will be completed, I think, by Cicero's judgment about Rutilius, Brutus 114:
Sunt eius orationes ieiunae, multa praeclara de iure,
"His Orations are very dry, but his juridical remarks are excellent."
(res non tenues, nisi fallor). / – matters not slender, unless I am mistaken.
Doctus vir et graecis literis eruditus, Panaetii auditor, prope perfectus in stoicis, (nec haec ad vivendi genus simpliciter honestum ex aestheticorum formula.) quorum peracutum et artis plenum orationis genus (nec haec tenuitatem sapiunt et illi similia, §§ 237, 238. et stoicis tumor potius, quam nimia depressio convenit), sed tamen exile, nec satis populari assensioni accommodatum (quia contra praecepta Zenonis non semper distinguebant practice satis, quae compressas in pugnum manus, quaeque desiderarent explicitas, § 122.) Neque quicquam contra hanc Ciceronis decisionem moveo, nisi forsitan contra universalitatem, qua stoicis generatim exilitatem exprobrat. / He was a learned man, educated in Greek letters, a hearer of Panaetius, almost perfect among the Stoics – and these things do not belong to the simply honorable kind of living according to the formula of the aestheticians. Their kind of speech was very sharp and full of art – and these things do not savor of slenderness and things similar to it, §§ 237, 238, and swelling befits the Stoics rather than excessive depression – but nevertheless thin, and not sufficiently accommodated to popular assent, because, contrary to Zeno's precepts, they did not always distinguish sufficiently in practice which matters required hands compressed into a fist and which required hands opened out, § 122. Nor do I move anything against this decision of Cicero, except perhaps against the universality by which he reproaches the Stoics generally with thinness.
Si quis ex accuratiorum philosophorum acroamasi, quibus interfuit assiduus, eorum meditationem logicam et intellectualem strenue sequutus, descendit ad praxin et usum aesthetice cogitandorum, ipsiusque cogitandi rationi non nihil adhuc adhaeret illius distinctae accurationis, logicaeque praecisionis, cui adsuevit, nunc nimium, et praesens in tempus omittendum, excusandus ipse forsitan est aequis iudicibus, neque tamen eius cogitandi ratio, qua dialectica sapit, est defendenda, quasi pulcra et ipsa elegansque dici mereatur. §§ 121, 124. / If someone, from the lectures of the more exact philosophers, which he attended assiduously, has strenuously followed their logical and intellectual meditation, and descends to the practice and use of thinking aesthetically, and if something of that distinct exactness and logical precision to which he has become accustomed still clings to his way of thinking, now too much and needing to be omitted for the present occasion, perhaps he himself is to be excused by fair judges. Yet his manner of thinking, insofar as it tastes of dialectic, is not to be defended as though it deserved to be called beautiful and elegant in itself, §§ 121, 124.
§ 254
4) Aridum cogitandi genus ad vitium in tenui cogitandi ratione defectu peccans, § 245. praesertim qua dignitate sufficienti destituitur, exprimendum paene dixerim aptiorem denominationem, ex hoc Ovidii loco:
4) I would almost say that the arid kind of thinking is a more apt denomination for expressing the fault in the slender way of thinking that sins by defect, § 245, especially insofar as it is deprived of sufficient dignity, from this passage of Ovid:
Tu levior § 189. foliis tum, quum sine pondere, § 177. succi
Mobilibus ventis arida facta volant.
"You are lighter than withered leaves driven by the inconstant winds, or than stalks of wheat parched by the continual heat of the sun."
Si quis tamen eandem vitiosam brevitatem, de qua §§ 247–253. eodem notari putaverit, habebit rationes non contemnendas e.g. Quando Quintilianus II. 4. historicam narrationem esse vult,
Yet if someone thinks that the same vicious brevity, discussed in §§ 247–253, is marked by the same word, he will have reasons not to be despised, for example when Quintilian II.4 wants
neque aridam prorsus, neque ieiunam, neque rursus sinuosis et accersitis descriptionibus, in quas plerique imitatione poeticae licentiae ducuntur, lascivientem.
It should be neither dry nor jejune (for why spend so much labour over our studies if a bald and naked statement of fact is regarded as sufficiently expressive?); nor on the other hand must it be tortuous or revel in elaborate descriptions, such as those in which so many are led to indulge by a misguided imitation of poetic licence.
§ 165. et addit:
§ 165. And he adds:
Vitium utrumque, peius tamen illud, quod ex inopia, quam quod ex copia venit.
"Both these extremes are faults; but that which springs from poverty of wit is worse than that which is due to imaginative excess."
(scilicet in pueris, §§ 247, 248.) Quis hic non videt, aridum esse vitium in defectu, quod luxurianti cogitandi generi, vitio in excessu peccanti, opponitur, ut eamus per medium inopiae, perspicuique apparatus?
– namely in boys, §§ 247, 248. Who does not see here that the arid is a fault by defect, which is opposed to the luxuriant kind of thinking that sins by the fault of excess, so that we may go through the middle between want and conspicuous display?
4) Aridum cogitandi genus ad vitium in tenui cogitandi ratione defectu peccans, § 245. praesertim qua dignitate sufficienti destituitur, exprimendum paene dixerim aptiorem denominationem, ex hoc Ovidii loco:
4) I would almost say that the arid kind of thinking is a more apt denomination for expressing the fault in the slender way of thinking that sins by defect, § 245, especially insofar as it is deprived of sufficient dignity, from this passage of Ovid:
Tu levior § 189. foliis tum, quum sine pondere, § 177. succi
Mobilibus ventis arida facta volant.
"You are lighter than withered leaves driven by the inconstant winds, or than stalks of wheat parched by the continual heat of the sun."
Si quis tamen eandem vitiosam brevitatem, de qua §§ 247–253. eodem notari putaverit, habebit rationes non contemnendas e.g. Quando Quintilianus II. 4. historicam narrationem esse vult,
Yet if someone thinks that the same vicious brevity, discussed in §§ 247–253, is marked by the same word, he will have reasons not to be despised, for example when Quintilian II.4 wants
neque aridam prorsus, neque ieiunam, neque rursus sinuosis et accersitis descriptionibus, in quas plerique imitatione poeticae licentiae ducuntur, lascivientem.
It should be neither dry nor jejune (for why spend so much labour over our studies if a bald and naked statement of fact is regarded as sufficiently expressive?); nor on the other hand must it be tortuous or revel in elaborate descriptions, such as those in which so many are led to indulge by a misguided imitation of poetic licence.
§ 165. et addit:
§ 165. And he adds:
Vitium utrumque, peius tamen illud, quod ex inopia, quam quod ex copia venit.
"Both these extremes are faults; but that which springs from poverty of wit is worse than that which is due to imaginative excess."
(scilicet in pueris, §§ 247, 248.) Quis hic non videt, aridum esse vitium in defectu, quod luxurianti cogitandi generi, vitio in excessu peccanti, opponitur, ut eamus per medium inopiae, perspicuique apparatus?
– namely in boys, §§ 247, 248. Who does not see here that the arid is a fault by defect, which is opposed to the luxuriant kind of thinking that sins by the fault of excess, so that we may go through the middle between want and conspicuous display?
4) Aridum
4) I would almost say that the arid kind
cogitandi genus ad vitium
of thinking is a more apt denomination for expressing
in tenui cogitandi ratione defectu
the fault in the slender way of thinking that sins by defect,
peccans, § 245. praesertim qua dignitate sufficienti destituitur,
§ 245, especially insofar as it
exprimendum paene dixerim aptiorem denominationem, ex hoc Ovidii loco:
is deprived of sufficient dignity, from this passage of Ovid:
Tu levior § 189. foliis tum, quum sine pondere, § 177. succi
Mobilibus ventis arida facta volant.
"You are lighter than withered leaves driven by the inconstant winds, or than stalks of wheat parched by the continual heat of the sun."
Si quis tamen eandem vitiosam brevitatem, de qua §§ 247–253.
Yet if someone thinks that the same vicious brevity, discussed in §§ 247–253,
eodem notari putaverit, habebit
is marked by the same word,
rationes non contemnendas e.g.
he will have reasons not to be
Quando Quintilianus II. 4. historicam narrationem esse vult,
despised, for example when Quintilian II.4 wants
neque aridam prorsus, neque ieiunam, neque rursus sinuosis et accersitis descriptionibus, in quas plerique imitatione poeticae licentiae ducuntur, lascivientem.
It should be neither dry nor jejune (for why spend so much labour over our studies if a bald and naked statement of fact is regarded as sufficiently expressive?); nor on the other hand must it be tortuous or revel in elaborate descriptions, such as those in which so many are led to indulge by a misguided imitation of poetic licence.
§ 165. et addit:
§ 165. And he adds:
Vitium utrumque, peius tamen illud, quod ex inopia, quam quod ex copia venit.
"Both these extremes are faults; but that which springs from poverty of wit is worse than that which is due to imaginative excess."
(scilicet in pueris, §§ 247, 248.)
– namely in boys, §§ 247, 248.
Quis hic non videt,
Who does not see here that the
aridum esse vitium in defectu,
arid is a fault by defect,
quod luxurianti cogitandi generi,
which is opposed to the luxuriant kind of thinking that
vitio in excessu peccanti, opponitur,
sins by the fault of excess, so
ut eamus per medium inopiae, perspicuique apparatus?
that we may go through the middle between want and conspicuous display?
4) Aridum cogitandi genus ad vitium in tenui cogitandi ratione defectu peccans, § 245. praesertim qua dignitate sufficienti destituitur, exprimendum paene dixerim aptiorem denominationem, ex hoc Ovidii loco: / 4) I would almost say that the arid kind of thinking is a more apt denomination for expressing the fault in the slender way of thinking that sins by defect, § 245, especially insofar as it is deprived of sufficient dignity, from this passage of Ovid:
Tu levior § 189. foliis tum, quum sine pondere, § 177. succi
Mobilibus ventis arida facta volant.
"You are lighter than withered leaves driven by the inconstant winds, or than stalks of wheat parched by the continual heat of the sun."
Si quis tamen eandem vitiosam brevitatem, de qua §§ 247–253. eodem notari putaverit, habebit rationes non contemnendas e.g. Quando Quintilianus II. 4. historicam narrationem esse vult, / Yet if someone thinks that the same vicious brevity, discussed in §§ 247–253, is marked by the same word, he will have reasons not to be despised, for example when Quintilian II.4 wants
neque aridam prorsus, neque ieiunam, neque rursus sinuosis et accersitis descriptionibus, in quas plerique imitatione poeticae licentiae ducuntur, lascivientem.
It should be neither dry nor jejune (for why spend so much labour over our studies if a bald and naked statement of fact is regarded as sufficiently expressive?); nor on the other hand must it be tortuous or revel in elaborate descriptions, such as those in which so many are led to indulge by a misguided imitation of poetic licence.
§ 165. et addit: / § 165. And he adds:
Vitium utrumque, peius tamen illud, quod ex inopia, quam quod ex copia venit.
"Both these extremes are faults; but that which springs from poverty of wit is worse than that which is due to imaginative excess."
(scilicet in pueris, §§ 247, 248.) Quis hic non videt, aridum esse vitium in defectu, quod luxurianti cogitandi generi, vitio in excessu peccanti, opponitur, ut eamus per medium inopiae, perspicuique apparatus? / – namely in boys, §§ 247, 248. Who does not see here that the arid is a fault by defect, which is opposed to the luxuriant kind of thinking that sins by the fault of excess, so that we may go through the middle between want and conspicuous display?
§ 255
Dicam tamen apertius meam sententiam, qua Aridum Cogitandi Genus latius omne illud esse iudico, quod observari potest minus virium ac roboris habere, M. § 515. ac mascula pulcritudo requireret, cuius languidum cogitandi genus est quaedam modificatio. § 111. Ex hac mente cogitationum ariditas erit φαινόμενος omnis defectus, vel ubertatis, vel dignitatis, vel verisimilitudinis, vel vividitatis, vel persuasionis, vel vitae, quantas data pulcritudo requireret. § 22.
Yet I shall state my opinion more openly: by it I judge that the Arid Kind of Thinking, more broadly, is everything that can be observed to have less strength and firmness, Metaphysics § 515, than masculine beauty would require; of this the languid kind of thinking is a certain modification, § 111. In this sense the aridity of thoughts will be the φαινόμενος of every defect, whether of richness, dignity, verisimilitude, vividness, persuasion, or life, to the degree that the given beauty would require, § 22.
Dicam tamen apertius meam sententiam, qua Aridum Cogitandi Genus latius omne illud esse iudico, quod observari potest minus virium ac roboris habere, M. § 515. ac mascula pulcritudo requireret, cuius languidum cogitandi genus est quaedam modificatio. § 111. Ex hac mente cogitationum ariditas erit φαινόμενος omnis defectus, vel ubertatis, vel dignitatis, vel verisimilitudinis, vel vividitatis, vel persuasionis, vel vitae, quantas data pulcritudo requireret. § 22.
Yet I shall state my opinion more openly: by it I judge that the Arid Kind of Thinking, more broadly, is everything that can be observed to have less strength and firmness, Metaphysics § 515, than masculine beauty would require; of this the languid kind of thinking is a certain modification, § 111. In this sense the aridity of thoughts will be the φαινόμενος of every defect, whether of richness, dignity, verisimilitude, vividness, persuasion, or life, to the degree that the given beauty would require, § 22.
Dicam tamen apertius meam sententiam, qua
Yet I shall state my opinion more openly:
Aridum Cogitandi
by it I judge that the Arid Kind of Thinking,
Genus latius omne illud esse iudico,
more broadly, is
quod observari potest minus virium ac roboris
everything that can be observed to have less strength and firmness,
habere, M. § 515. ac mascula pulcritudo requireret,
Metaphysics § 515, than masculine beauty would require;
cuius languidum cogitandi genus est quaedam modificatio.
of this the languid kind of thinking is a certain modification,
§ 111. Ex hac mente cogitationum ariditas erit
§ 111. In this sense the aridity of thoughts will
φαινόμενος omnis defectus, vel ubertatis, vel
be the φαινόμενος of every defect, whether of richness,
dignitatis, vel verisimilitudinis, vel vividitatis, vel persuasionis,
dignity, verisimilitude, vividness, persuasion, or life,
vel vitae, quantas data pulcritudo requireret. § 22.
to the degree that the given beauty would require, § 22.
Dicam tamen apertius meam sententiam, qua Aridum Cogitandi Genus latius omne illud esse iudico, quod observari potest minus virium ac roboris habere, M. § 515. ac mascula pulcritudo requireret, cuius languidum cogitandi genus est quaedam modificatio. § 111. Ex hac mente cogitationum ariditas erit φαινόμενος omnis defectus, vel ubertatis, vel dignitatis, vel verisimilitudinis, vel vividitatis, vel persuasionis, vel vitae, quantas data pulcritudo requireret. § 22. / Yet I shall state my opinion more openly: by it I judge that the Arid Kind of Thinking, more broadly, is everything that can be observed to have less strength and firmness, Metaphysics § 515, than masculine beauty would require; of this the languid kind of thinking is a certain modification, § 111. In this sense the aridity of thoughts will be the φαινόμενος of every defect, whether of richness, dignity, verisimilitude, vividness, persuasion, or life, to the degree that the given beauty would require, § 22.
§ 256
Ex hac notione videtur Quintilianus II. 4. tantopere protestari contra magistrum aridum, eum comparans siccis ac sine humore ullo terris, quae teneris potissimum plantis evitandae sint. Si qui talem nanciscantur pueri, fieri eos humiles statim, et velut terram spectantes, qui nihil supra quotidianum sermonem attollere audeant, (vel ubertate, vel dignitate, vel verisimilitudine e.c. § 255.), maciem illis pro sanitate, et iudicii loco infirmitatem esse; et dum satis student vitio carere, in id ipsum incidere vitium, quod virtutibus careant. Ex eadem forte se dicit in institutionibus suis aliquid nitoris et iucunditatis admiscuisse, ne ieiuna atque arida, (quae saltim analogo rationis videretur eiusmodi) praeceptorum traditio, animos averteret, et aures, praesertim tam delicatos, raderet. III. 1. cf. § 122.
From this notion Quintilian, II.4, seems to protest so strongly against the arid teacher, comparing him to dry lands without any moisture, which must be avoided especially by tender plants. If boys obtain such a teacher, they immediately become lowly and, as it were, looking at the ground, men who dare to raise nothing above everyday speech, whether by richness, dignity, verisimilitude, etc., § 255; leanness is for them in place of health, and weakness in place of judgment. And while they study enough to be free from fault, they fall into that very fault, because they lack virtues. Perhaps for the same reason he says that he mixed some brightness and pleasantness into his own Institutes, lest a meager and arid handing-down of precepts – which at least to the analogue of reason would seem such – should turn minds away and scrape ears, especially ears so delicate, III.1; compare § 122.
Ex hac notione videtur Quintilianus II. 4. tantopere protestari contra magistrum aridum, eum comparans siccis ac sine humore ullo terris, quae teneris potissimum plantis evitandae sint.
From this notion Quintilian, II.4, seems to protest so strongly against the arid teacher, comparing him to dry lands without any moisture, which must be avoided especially by tender plants.
Si qui talem nanciscantur pueri, fieri eos humiles statim, et velut terram spectantes, qui nihil supra quotidianum sermonem attollere audeant, (vel ubertate, vel dignitate, vel verisimilitudine e.c. § 255.), maciem illis pro sanitate, et iudicii loco infirmitatem esse; et dum satis student vitio carere, in id ipsum incidere vitium, quod virtutibus careant.
If boys obtain such a teacher, they immediately become lowly and, as it were, looking at the ground, men who dare to raise nothing above everyday speech, whether by richness, dignity, verisimilitude, etc., § 255; leanness is for them in place of health, and weakness in place of judgment. And while they study enough to be free from fault, they fall into that very fault, because they lack virtues.
Ex eadem forte se dicit in institutionibus suis aliquid nitoris et iucunditatis admiscuisse, ne ieiuna atque arida, (quae saltim analogo rationis videretur eiusmodi) praeceptorum traditio, animos averteret, et aures, praesertim tam delicatos, raderet. III. 1. cf. § 122.
Perhaps for the same reason he says that he mixed some brightness and pleasantness into his own Institutes, lest a meager and arid handing-down of precepts – which at least to the analogue of reason would seem such – should turn minds away and scrape ears, especially ears so delicate, III.1; compare § 122.
Ex hac notione videtur Quintilianus II. 4.
From this notion Quintilian, II.4,
tantopere protestari contra magistrum aridum, eum
seems to protest so strongly against the arid teacher,
comparans siccis ac sine humore ullo terris,
comparing him to dry lands without any moisture, which
quae teneris potissimum plantis evitandae sint.
must be avoided especially by tender plants.
Si qui talem nanciscantur pueri, fieri eos humiles statim,
If boys obtain such a teacher, they immediately become lowly
et velut terram spectantes,
and, as it were, looking at the ground,
qui nihil supra quotidianum sermonem attollere audeant,
men who dare to raise nothing above everyday speech,
(vel ubertate, vel dignitate, vel verisimilitudine e.c. § 255.),
whether by richness, dignity, verisimilitude, etc., § 255;
maciem illis pro sanitate,
leanness is for them in place of health,
et iudicii loco infirmitatem esse;
and weakness in place of judgment.
et dum satis student vitio carere,
And while they study enough to be free from
in id ipsum incidere vitium, quod virtutibus careant.
fault, they fall into that very fault, because they lack virtues.
Ex eadem forte se dicit in institutionibus
Perhaps for the same reason he says that he
suis aliquid nitoris et iucunditatis admiscuisse,
mixed some brightness and pleasantness into his own Institutes,
ne ieiuna atque arida, (quae
lest a meager and arid handing-down of precepts –
saltim analogo rationis videretur eiusmodi) praeceptorum traditio,
which at least to the analogue of reason would seem such –
animos averteret, et aures, praesertim tam delicatos, raderet.
should turn minds away and scrape ears, especially ears so delicate,
III. 1. cf. § 122.
III.1; compare § 122.
Ex hac notione videtur Quintilianus II. 4. tantopere protestari contra magistrum aridum, eum comparans siccis ac sine humore ullo terris, quae teneris potissimum plantis evitandae sint. / From this notion Quintilian, II.4, seems to protest so strongly against the arid teacher, comparing him to dry lands without any moisture, which must be avoided especially by tender plants.
Si qui talem nanciscantur pueri, fieri eos humiles statim, et velut terram spectantes, qui nihil supra quotidianum sermonem attollere audeant, (vel ubertate, vel dignitate, vel verisimilitudine e.c. § 255.), maciem illis pro sanitate, et iudicii loco infirmitatem esse; et dum satis student vitio carere, in id ipsum incidere vitium, quod virtutibus careant. / If boys obtain such a teacher, they immediately become lowly and, as it were, looking at the ground, men who dare to raise nothing above everyday speech, whether by richness, dignity, verisimilitude, etc., § 255; leanness is for them in place of health, and weakness in place of judgment. And while they study enough to be free from fault, they fall into that very fault, because they lack virtues.
Ex eadem forte se dicit in institutionibus suis aliquid nitoris et iucunditatis admiscuisse, ne ieiuna atque arida, (quae saltim analogo rationis videretur eiusmodi) praeceptorum traditio, animos averteret, et aures, praesertim tam delicatos, raderet. III. 1. cf. § 122. / Perhaps for the same reason he says that he mixed some brightness and pleasantness into his own Institutes, lest a meager and arid handing-down of precepts – which at least to the analogue of reason would seem such – should turn minds away and scrape ears, especially ears so delicate, III.1; compare § 122.
§ 257
Quando idem VIII. pr.:
When the same author says in the preface to VIII:
Neque Asiani, inquit, aut quocumque alio genere corrupti res non viderunt, aut eas non collocaverunt: neque quos aridos vocamus, stulti aut in causis caeci fuerunt, sed his in eloquendo iudicium et modus, illis vires defuerunt!
"The failure of the orators of the Asiatic and other decadent schools did not lie in their inability to grasp or arrange the facts on which they had to speak, nor, on the other hand, were those who professed what we call the dry style of oratory either fools or incapable of understanding the cases in which they were engaged. No, the fault of the former was that they lacked taste and restraint in speaking, while the latter lacked power."
hos Asianos, illos aridos interpretor ex l. XII. 10. ubi de aridis, exsuccis (exsuccis) et exsanguibus:
I interpret the former as the Asians, the latter as the arid, from book XII.10, where, concerning the arid, the sapless, and the bloodless, he says:
Hi sunt, ait, qui suae imbecillitati sanitatis appellationem, quae est maxime contraria, obtendant, qui, quia clariorem vim, M. § 515. eloquentiae, velut solem, ferre non possint, umbra magni nominis delitescunt.
"For it is they that flaunt their weakness under the name of health, in defiance of the actual truth, and because they cannot endure the dazzling rays of the sun of eloquence, hide themselves beneath the shadow of a mighty name."
De Asianis autem:
But concerning the Asians:
illis iudicium maxime et modum deesse.
while the latter were deficient alike in taste and restraint.
Quando idem VIII. pr.:
When the same author says in the preface to VIII:
Neque Asiani, inquit, aut quocumque alio genere corrupti res non viderunt, aut eas non collocaverunt: neque quos aridos vocamus, stulti aut in causis caeci fuerunt, sed his in eloquendo iudicium et modus, illis vires defuerunt!
"The failure of the orators of the Asiatic and other decadent schools did not lie in their inability to grasp or arrange the facts on which they had to speak, nor, on the other hand, were those who professed what we call the dry style of oratory either fools or incapable of understanding the cases in which they were engaged. No, the fault of the former was that they lacked taste and restraint in speaking, while the latter lacked power."
hos Asianos, illos aridos interpretor ex l. XII. 10. ubi de aridis, exsuccis (exsuccis) et exsanguibus:
I interpret the former as the Asians, the latter as the arid, from book XII.10, where, concerning the arid, the sapless, and the bloodless, he says:
Hi sunt, ait, qui suae imbecillitati sanitatis appellationem, quae est maxime contraria, obtendant, qui, quia clariorem vim, M. § 515. eloquentiae, velut solem, ferre non possint, umbra magni nominis delitescunt.
"For it is they that flaunt their weakness under the name of health, in defiance of the actual truth, and because they cannot endure the dazzling rays of the sun of eloquence, hide themselves beneath the shadow of a mighty name."
De Asianis autem:
But concerning the Asians:
illis iudicium maxime et modum deesse.
while the latter were deficient alike in taste and restraint.
Quando idem VIII. pr.:
When the same author says in the preface to VIII:
Neque Asiani, inquit, aut quocumque alio genere corrupti res non viderunt, aut eas non collocaverunt: neque quos aridos vocamus, stulti aut in causis caeci fuerunt, sed his in eloquendo iudicium et modus, illis vires defuerunt!
"The failure of the orators of the Asiatic and other decadent schools did not lie in their inability to grasp or arrange the facts on which they had to speak, nor, on the other hand, were those who professed what we call the dry style of oratory either fools or incapable of understanding the cases in which they were engaged. No, the fault of the former was that they lacked taste and restraint in speaking, while the latter lacked power."
hos Asianos,
I interpret the former as the Asians,
illos aridos interpretor ex l. XII. 10.
the latter as the arid, from book XII.10,
ubi de aridis, exsuccis (exsuccis) et exsanguibus:
where, concerning the arid, the sapless, and the bloodless, he says:
Hi sunt, ait, qui suae imbecillitati sanitatis appellationem, quae est maxime contraria, obtendant, qui, quia clariorem vim, M. § 515. eloquentiae, velut solem, ferre non possint, umbra magni nominis delitescunt.
"For it is they that flaunt their weakness under the name of health, in defiance of the actual truth, and because they cannot endure the dazzling rays of the sun of eloquence, hide themselves beneath the shadow of a mighty name."
De Asianis autem:
But concerning the Asians:
illis iudicium maxime et modum deesse.
while the latter were deficient alike in taste and restraint.
Quando idem VIII. pr.: / When the same author says in the preface to VIII:
Neque Asiani, inquit, aut quocumque alio genere corrupti res non viderunt, aut eas non collocaverunt: neque quos aridos vocamus, stulti aut in causis caeci fuerunt, sed his in eloquendo iudicium et modus, illis vires defuerunt!
"The failure of the orators of the Asiatic and other decadent schools did not lie in their inability to grasp or arrange the facts on which they had to speak, nor, on the other hand, were those who professed what we call the dry style of oratory either fools or incapable of understanding the cases in which they were engaged. No, the fault of the former was that they lacked taste and restraint in speaking, while the latter lacked power."
hos Asianos, illos aridos interpretor ex l. XII. 10. ubi de aridis, exsuccis (exsuccis) et exsanguibus: / I interpret the former as the Asians, the latter as the arid, from book XII.10, where, concerning the arid, the sapless, and the bloodless, he says:
Hi sunt, ait, qui suae imbecillitati sanitatis appellationem, quae est maxime contraria, obtendant, qui, quia clariorem vim, M. § 515. eloquentiae, velut solem, ferre non possint, umbra magni nominis delitescunt.
"For it is they that flaunt their weakness under the name of health, in defiance of the actual truth, and because they cannot endure the dazzling rays of the sun of eloquence, hide themselves beneath the shadow of a mighty name."
De Asianis autem: / But concerning the Asians:
illis iudicium maxime et modum deesse.
while the latter were deficient alike in taste and restraint.
§ 258
5) Exsangue cogitandi genus habeo in synonymis aridi, ex significatu, §§ 255–257. quemadmodum exsangue generatim per enervationem explicat Cicero:
5) I hold the bloodless kind of thinking among the synonyms of the arid, from its meaning, §§ 255–257, just as Cicero generally explains the bloodless through enervation: "As if you were to give a sword," he says,
Ut si gladium, inquiens: puero parvo, aut si imbecillo seni aut debili dederis, ipse impetu suo nemini noceat. — ita, quum hominibus enervatis ac exsanguibus, consulatus, tanquam gladius, esset datus, qui per se pungere neminem unquam potuissent,
"If you give a sword to a little child, or to a powerless and decrepit old man, he himself by his own violence cannot injure any one, but still if the sword touches the naked body of even the strongest man, it is possible that he may be wounded by the mere sharpness and power of the weapon; in like manner, when the consulship had been given as a sword to enervated and worn-out men, who, of their own strength, would never be able to wound any one, they, armed with the name of supreme command, murdered the republic."
e.c. Or. pro Sext. 24.
etc., Pro Sestio 24.
5) Exsangue cogitandi genus habeo in synonymis aridi, ex significatu, §§ 255–257. quemadmodum exsangue generatim per enervationem explicat Cicero:
5) I hold the bloodless kind of thinking among the synonyms of the arid, from its meaning, §§ 255–257, just as Cicero generally explains the bloodless through enervation: "As if you were to give a sword," he says,
Ut si gladium, inquiens: puero parvo, aut si imbecillo seni aut debili dederis, ipse impetu suo nemini noceat. — ita, quum hominibus enervatis ac exsanguibus, consulatus, tanquam gladius, esset datus, qui per se pungere neminem unquam potuissent,
"If you give a sword to a little child, or to a powerless and decrepit old man, he himself by his own violence cannot injure any one, but still if the sword touches the naked body of even the strongest man, it is possible that he may be wounded by the mere sharpness and power of the weapon; in like manner, when the consulship had been given as a sword to enervated and worn-out men, who, of their own strength, would never be able to wound any one, they, armed with the name of supreme command, murdered the republic."
e.c. Or. pro Sext. 24.
etc., Pro Sestio 24.
5) Exsangue cogitandi genus
5) I hold the bloodless kind of thinking
habeo in synonymis aridi, ex significatu, §§ 255–257.
among the synonyms of the arid, from its meaning, §§ 255–257,
quemadmodum exsangue generatim per enervationem
just as Cicero generally explains the bloodless through enervation:
explicat Cicero:
"As if you were to give a sword," he says,
Ut si gladium, inquiens: puero parvo, aut si imbecillo seni aut debili dederis, ipse impetu suo nemini noceat. — ita, quum hominibus enervatis ac exsanguibus, consulatus, tanquam gladius, esset datus, qui per se pungere neminem unquam potuissent,
"If you give a sword to a little child, or to a powerless and decrepit old man, he himself by his own violence cannot injure any one, but still if the sword touches the naked body of even the strongest man, it is possible that he may be wounded by the mere sharpness and power of the weapon; in like manner, when the consulship had been given as a sword to enervated and worn-out men, who, of their own strength, would never be able to wound any one, they, armed with the name of supreme command, murdered the republic."
e.c. Or. pro Sext. 24.
etc., Pro Sestio 24.
5) Exsangue cogitandi genus habeo in synonymis aridi, ex significatu, §§ 255–257. quemadmodum exsangue generatim per enervationem explicat Cicero: / 5) I hold the bloodless kind of thinking among the synonyms of the arid, from its meaning, §§ 255–257, just as Cicero generally explains the bloodless through enervation: "As if you were to give a sword," he says,
Ut si gladium, inquiens: puero parvo, aut si imbecillo seni aut debili dederis, ipse impetu suo nemini noceat. — ita, quum hominibus enervatis ac exsanguibus, consulatus, tanquam gladius, esset datus, qui per se pungere neminem unquam potuissent,
"If you give a sword to a little child, or to a powerless and decrepit old man, he himself by his own violence cannot injure any one, but still if the sword touches the naked body of even the strongest man, it is possible that he may be wounded by the mere sharpness and power of the weapon; in like manner, when the consulship had been given as a sword to enervated and worn-out men, who, of their own strength, would never be able to wound any one, they, armed with the name of supreme command, murdered the republic."
e.c. Or. pro Sext. 24. / etc., Pro Sestio 24.
§ 259
6) Ieiunum cogitandi genus est synonymon sicci, quando hoc in vitiis legitur. §§ 248, 128. Ita Quintilianus, § 254. et quando docuit grammaticae, poetarum interpreti, musica, astronomia, philosophia, eloquentiaeque non mediocri opus esse, hac, ut res illarum dicat proprie et copiose, pergit:
6) The meager kind of thinking is a synonym of the dry, when the latter is read among faults, §§ 248, 128. So says Quintilian, § 254. And when he has taught that grammar, as interpreter of the poets, needs music, astronomy, philosophy, and no mediocre eloquence, so that with eloquence it may speak of their matters properly and copiously, he continues:
Quo minus sunt ferendi, qui hanc artem, ut tenuem (quod sinistri quid significans cum exili, sicco, subtilique, quando culpatur, coincidit) ac ieiunam cavillantur.
"For this reason those who criticise the art of teaching literature as trivial and lacking in substance put themselves out of court."
I. 4. Pari ratione Cicero reprehendit opinionem vulgi, qua Antonius ieiunior, Crassus habebatur plenior, et Quintilianus obtrectatorum Ciceronis exponit malevolentiam, quum a quibusdam eum dictum refert
Here the unfavorable sense coincides with "thin," "dry," and "subtle" when these are terms of blame. I.4. In the same way Cicero criticizes the common opinion by which Antonius was considered more meager and Crassus fuller; and Quintilian exposes the malice of Cicero's detractors, when he reports that some called him
ieiunum ac aridum,
that very man, who is now regarded by some as being too jejune and dry,
ab aliis:
while others called him
Asianum ac redundantem et in repetitionibus nimium.
And yet even his own contemporaries ventured to attack him on the ground that he was bombastic, Asiatic, redundant, given to excessive repetition.
Vituperari per invidiam ob contraria Aureae laus est mediocritatis. Interim iure quodam talionis, connivente veluti quadam Nemesi, priorem accusationem Ciceroni intentatam, esse docebit, §§ 251, 252.
To be criticized through envy for contrary faults is praise of the golden mean. Meanwhile, by a certain law of retaliation, as though some Nemesis were winking, he will show that the former accusation was aimed at Cicero, §§ 251, 252.
6) Ieiunum cogitandi genus est synonymon sicci, quando hoc in vitiis legitur. §§ 248, 128. Ita Quintilianus, § 254. et quando docuit grammaticae, poetarum interpreti, musica, astronomia, philosophia, eloquentiaeque non mediocri opus esse, hac, ut res illarum dicat proprie et copiose, pergit:
6) The meager kind of thinking is a synonym of the dry, when the latter is read among faults, §§ 248, 128. So says Quintilian, § 254. And when he has taught that grammar, as interpreter of the poets, needs music, astronomy, philosophy, and no mediocre eloquence, so that with eloquence it may speak of their matters properly and copiously, he continues:
Quo minus sunt ferendi, qui hanc artem, ut tenuem (quod sinistri quid significans cum exili, sicco, subtilique, quando culpatur, coincidit) ac ieiunam cavillantur.
"For this reason those who criticise the art of teaching literature as trivial and lacking in substance put themselves out of court."
I. 4. Pari ratione Cicero reprehendit opinionem vulgi, qua Antonius ieiunior, Crassus habebatur plenior, et Quintilianus obtrectatorum Ciceronis exponit malevolentiam, quum a quibusdam eum dictum refert
Here the unfavorable sense coincides with "thin," "dry," and "subtle" when these are terms of blame. I.4. In the same way Cicero criticizes the common opinion by which Antonius was considered more meager and Crassus fuller; and Quintilian exposes the malice of Cicero's detractors, when he reports that some called him
ieiunum ac aridum,
that very man, who is now regarded by some as being too jejune and dry,
ab aliis:
while others called him
Asianum ac redundantem et in repetitionibus nimium.
And yet even his own contemporaries ventured to attack him on the ground that he was bombastic, Asiatic, redundant, given to excessive repetition.
Vituperari per invidiam ob contraria Aureae laus est mediocritatis.
To be criticized through envy for contrary faults is praise of the golden mean.
Interim iure quodam talionis, connivente veluti quadam Nemesi, priorem accusationem Ciceroni intentatam, esse docebit, §§ 251, 252.
Meanwhile, by a certain law of retaliation, as though some Nemesis were winking, he will show that the former accusation was aimed at Cicero, §§ 251, 252.
6) Ieiunum cogitandi genus est synonymon sicci,
6) The meager kind of thinking is a synonym of
quando hoc in vitiis legitur.
the dry, when the latter is read among faults,
§§ 248, 128. Ita Quintilianus, § 254.
§§ 248, 128. So says Quintilian, § 254.
et quando docuit grammaticae, poetarum interpreti,
And when he has taught that grammar, as interpreter
musica, astronomia, philosophia,
of the poets, needs music, astronomy, philosophy,
eloquentiaeque non mediocri opus esse, hac,
and no mediocre eloquence, so
ut res illarum dicat proprie et copiose,
that with eloquence it may speak of their matters properly and copiously,
pergit:
he continues:
Quo minus sunt ferendi, qui hanc artem, ut tenuem (quod sinistri quid significans cum exili, sicco, subtilique, quando culpatur, coincidit) ac ieiunam cavillantur.
"For this reason those who criticise the art of teaching literature as trivial and lacking in substance put themselves out of court."
I. 4.
Here the unfavorable sense coincides with "thin," "dry," and "subtle" when these are terms of blame. I.4.
Pari ratione Cicero reprehendit opinionem vulgi,
In the same way Cicero criticizes the common opinion by
qua Antonius ieiunior, Crassus habebatur plenior,
which Antonius was considered more meager and Crassus fuller;
et Quintilianus obtrectatorum Ciceronis exponit malevolentiam,
and Quintilian exposes the malice of Cicero's detractors, when
quum a quibusdam eum dictum refert
he reports that some called him
ieiunum ac aridum,
that very man, who is now regarded by some as being too jejune and dry,
ab aliis:
while others called him
Asianum ac redundantem et in repetitionibus nimium.
And yet even his own contemporaries ventured to attack him on the ground that he was bombastic, Asiatic, redundant, given to excessive repetition.
Vituperari per invidiam ob contraria Aureae laus
To be criticized through envy for contrary faults
est mediocritatis.
is praise of the golden mean.
Interim iure quodam talionis,
Meanwhile, by a certain law of retaliation,
connivente veluti quadam Nemesi,
as though some Nemesis were winking,
priorem accusationem Ciceroni intentatam,
he will show that the former accusation was aimed
esse docebit, §§ 251, 252.
at Cicero, §§ 251, 252.
6) Ieiunum cogitandi genus est synonymon sicci, quando hoc in vitiis legitur. §§ 248, 128. Ita Quintilianus, § 254. et quando docuit grammaticae, poetarum interpreti, musica, astronomia, philosophia, eloquentiaeque non mediocri opus esse, hac, ut res illarum dicat proprie et copiose, pergit: / 6) The meager kind of thinking is a synonym of the dry, when the latter is read among faults, §§ 248, 128. So says Quintilian, § 254. And when he has taught that grammar, as interpreter of the poets, needs music, astronomy, philosophy, and no mediocre eloquence, so that with eloquence it may speak of their matters properly and copiously, he continues:
Quo minus sunt ferendi, qui hanc artem, ut tenuem (quod sinistri quid significans cum exili, sicco, subtilique, quando culpatur, coincidit) ac ieiunam cavillantur.
"For this reason those who criticise the art of teaching literature as trivial and lacking in substance put themselves out of court."
I. 4. Pari ratione Cicero reprehendit opinionem vulgi, qua Antonius ieiunior, Crassus habebatur plenior, et Quintilianus obtrectatorum Ciceronis exponit malevolentiam, quum a quibusdam eum dictum refert / Here the unfavorable sense coincides with "thin," "dry," and "subtle" when these are terms of blame. I.4. In the same way Cicero criticizes the common opinion by which Antonius was considered more meager and Crassus fuller; and Quintilian exposes the malice of Cicero's detractors, when he reports that some called him
ieiunum ac aridum,
that very man, who is now regarded by some as being too jejune and dry,
ab aliis: / while others called him
Asianum ac redundantem et in repetitionibus nimium.
And yet even his own contemporaries ventured to attack him on the ground that he was bombastic, Asiatic, redundant, given to excessive repetition.
Vituperari per invidiam ob contraria Aureae laus est mediocritatis. / To be criticized through envy for contrary faults is praise of the golden mean.
Interim iure quodam talionis, connivente veluti quadam Nemesi, priorem accusationem Ciceroni intentatam, esse docebit, §§ 251, 252. / Meanwhile, by a certain law of retaliation, as though some Nemesis were winking, he will show that the former accusation was aimed at Cicero, §§ 251, 252.
§ 260
De posteriori accusatione ipse ita loquitur, ut denuo ieiunitatis notionem aestheticam satis figere videatur, quando Quaest. Tusc. II. 3. de suis orationibus:
About the latter accusation he himself speaks in such a way that he again seems sufficiently to fix the aesthetic notion of meagerness, when in Tusculan Disputations II.3 he says about his own speeches:
Nonnulli, inquit, quum obruerentur copia sententiarum atque verborum, ieiunitatem et famem se malle dicebant, quam ubertatem et copiam.
"some people ... declare, when they are overwhelmed with a flow of words and sentences, that they prefer the utmost poverty of thought and expression to that plenty and copiousness"
Unde erat exortum genus Atticorum, § 240. iis ipsis, qui id sequi se profitebantur, ignotum, qui iam conticuere, paene ab ipso foro irrisi.
§ 240, unknown to the very men who professed to follow it, who have now fallen silent, almost laughed out of the forum itself.
De posteriori accusatione ipse ita loquitur, ut denuo ieiunitatis notionem aestheticam satis figere videatur, quando Quaest. Tusc. II. 3. de suis orationibus:
About the latter accusation he himself speaks in such a way that he again seems sufficiently to fix the aesthetic notion of meagerness, when in Tusculan Disputations II.3 he says about his own speeches:
Nonnulli, inquit, quum obruerentur copia sententiarum atque verborum, ieiunitatem et famem se malle dicebant, quam ubertatem et copiam.
"some people ... declare, when they are overwhelmed with a flow of words and sentences, that they prefer the utmost poverty of thought and expression to that plenty and copiousness"
Unde erat exortum genus Atticorum, § 240. iis ipsis, qui id sequi se profitebantur, ignotum, qui iam conticuere, paene ab ipso foro irrisi.
§ 240, unknown to the very men who professed to follow it, who have now fallen silent, almost laughed out of the forum itself.
De posteriori accusatione ipse ita loquitur,
About the latter accusation he himself speaks in such
ut denuo ieiunitatis notionem
a way that he again seems sufficiently to fix
aestheticam satis figere videatur, quando Quaest. Tusc.
the aesthetic notion of meagerness, when in Tusculan
II. 3. de suis orationibus:
Disputations II.3 he says about his own speeches:
Nonnulli, inquit, quum obruerentur copia sententiarum atque verborum, ieiunitatem et famem se malle dicebant, quam ubertatem et copiam.
"some people ... declare, when they are overwhelmed with a flow of words and sentences, that they prefer the utmost poverty of thought and expression to that plenty and copiousness"
Unde erat exortum genus Atticorum, § 240.
§ 240,
iis ipsis, qui id sequi se profitebantur,
unknown to the very men who professed to follow it,
ignotum, qui iam conticuere, paene ab ipso foro irrisi.
who have now fallen silent, almost laughed out of the forum itself.
De posteriori accusatione ipse ita loquitur, ut denuo ieiunitatis notionem aestheticam satis figere videatur, quando Quaest. Tusc. II. 3. de suis orationibus: / About the latter accusation he himself speaks in such a way that he again seems sufficiently to fix the aesthetic notion of meagerness, when in Tusculan Disputations II.3 he says about his own speeches:
Nonnulli, inquit, quum obruerentur copia sententiarum atque verborum, ieiunitatem et famem se malle dicebant, quam ubertatem et copiam.
"some people ... declare, when they are overwhelmed with a flow of words and sentences, that they prefer the utmost poverty of thought and expression to that plenty and copiousness"
Unde erat exortum genus Atticorum, § 240. iis ipsis, qui id sequi se profitebantur, ignotum, qui iam conticuere, paene ab ipso foro irrisi. / § 240, unknown to the very men who professed to follow it, who have now fallen silent, almost laughed out of the forum itself.
§ 261
7) Frivolum cogitandi genus habeo in synonymis nugatorii, §§ 221, 245. ut concedam quidem secundum Βάθος genus esse frivolum, non autem omnia frivole cogitata posse huc trahi, quando defectum magnitudinis absolutae in iis, quae tenue cogitandi genus poscunt, consideramus. § 246. Haesi non nihil in diducendis notionibus vocabulorum, quibus per varias linguas aequipollentibus plebs criticorum utitur, conviciorum instar, quae centesima non intelligit iis utentium muliercula: ut, si quando fuerint sanis adhibenda criticis, aesthetici secum ante possint reputare, quid sibi probandum, et an id aperte satis exponere possint, in diiudicato locum habere, quod vocibus eiusmodi significatur.
7) I hold the frivolous kind of thinking among the synonyms of trifling thinking, §§ 221, 245, so that I do grant that the second kind of Βάθος is frivolous, but not that all things thought frivolously can be drawn here, when we are considering the defect of absolute magnitude in those things that require the slender kind of thinking, § 246. I have hesitated somewhat in separating the notions of words, equivalent through various languages, which the common crowd of critics uses like insults, though not one little woman in a hundred of those using them understands them, so that, if they are ever to be applied by sound critics, aestheticians may first be able to consider with themselves what has to be proved, and whether they can explain it plainly enough, before allowing, in a matter judged, the place of what is signified by words of this sort.
7) Frivolum cogitandi genus habeo in synonymis nugatorii, §§ 221, 245. ut concedam quidem secundum Βάθος genus esse frivolum, non autem omnia frivole cogitata posse huc trahi, quando defectum magnitudinis absolutae in iis, quae tenue cogitandi genus poscunt, consideramus. § 246. Haesi non nihil in diducendis notionibus vocabulorum, quibus per varias linguas aequipollentibus plebs criticorum utitur, conviciorum instar, quae centesima non intelligit iis utentium muliercula: ut, si quando fuerint sanis adhibenda criticis, aesthetici secum ante possint reputare, quid sibi probandum, et an id aperte satis exponere possint, in diiudicato locum habere, quod vocibus eiusmodi significatur.
7) I hold the frivolous kind of thinking among the synonyms of trifling thinking, §§ 221, 245, so that I do grant that the second kind of Βάθος is frivolous, but not that all things thought frivolously can be drawn here, when we are considering the defect of absolute magnitude in those things that require the slender kind of thinking, § 246. I have hesitated somewhat in separating the notions of words, equivalent through various languages, which the common crowd of critics uses like insults, though not one little woman in a hundred of those using them understands them, so that, if they are ever to be applied by sound critics, aestheticians may first be able to consider with themselves what has to be proved, and whether they can explain it plainly enough, before allowing, in a matter judged, the place of what is signified by words of this sort.
7) Frivolum cogitandi genus
7) I hold the frivolous kind of thinking
habeo in synonymis nugatorii, §§ 221, 245.
among the synonyms of trifling thinking, §§ 221, 245,
ut concedam quidem secundum
so that I do grant that the second kind
Βάθος genus esse frivolum, non autem omnia
of Βάθος is frivolous, but not that all
frivole cogitata posse huc trahi,
things thought frivolously can be drawn here, when
quando defectum magnitudinis absolutae in iis,
we are considering the defect of absolute magnitude in those
quae tenue cogitandi genus poscunt, consideramus.
things that require the slender kind of thinking,
§ 246. Haesi non nihil in diducendis notionibus vocabulorum,
§ 246. I have hesitated somewhat in separating the notions of words,
quibus per varias linguas aequipollentibus plebs criticorum utitur,
equivalent through various languages, which the common crowd of critics uses
conviciorum instar, quae centesima non
like insults, though not one little woman in
intelligit iis utentium muliercula:
a hundred of those using them understands them, so
ut, si quando fuerint sanis adhibenda criticis,
that, if they are ever to be applied by sound critics,
aesthetici secum ante possint reputare,
aestheticians may first be able to consider with themselves what
quid sibi probandum, et an id aperte satis
has to be proved, and whether they can explain it plainly enough,
exponere possint, in diiudicato locum habere, quod vocibus eiusmodi significatur.
before allowing, in a matter judged, the place of what is signified by words of this sort.
7) Frivolum cogitandi genus habeo in synonymis nugatorii, §§ 221, 245. ut concedam quidem secundum Βάθος genus esse frivolum, non autem omnia frivole cogitata posse huc trahi, quando defectum magnitudinis absolutae in iis, quae tenue cogitandi genus poscunt, consideramus. § 246. Haesi non nihil in diducendis notionibus vocabulorum, quibus per varias linguas aequipollentibus plebs criticorum utitur, conviciorum instar, quae centesima non intelligit iis utentium muliercula: ut, si quando fuerint sanis adhibenda criticis, aesthetici secum ante possint reputare, quid sibi probandum, et an id aperte satis exponere possint, in diiudicato locum habere, quod vocibus eiusmodi significatur. / 7) I hold the frivolous kind of thinking among the synonyms of trifling thinking, §§ 221, 245, so that I do grant that the second kind of Βάθος is frivolous, but not that all things thought frivolously can be drawn here, when we are considering the defect of absolute magnitude in those things that require the slender kind of thinking, § 246. I have hesitated somewhat in separating the notions of words, equivalent through various languages, which the common crowd of critics uses like insults, though not one little woman in a hundred of those using them understands them, so that, if they are ever to be applied by sound critics, aestheticians may first be able to consider with themselves what has to be proved, and whether they can explain it plainly enough, before allowing, in a matter judged, the place of what is signified by words of this sort.
§ 262
In secundo Βάθος genere § 245. turpior erit species materiam tenuem quidem, at satis tamen et magnam et dignam describi simpliciter honestis moribus conveniente, deprimens in indignum, vel simpliciter honestis moribus, § 224. Vile de Tenvibvs Cogitandi Genus. In hanc deformitatem Plautus saepius incidit, et vergit eo Virgilii Menalcas, qui, inter alia, durius exprobrata:
In the second kind of Βάθος, § 245, the more shameful species will be the Base Kind of Thinking about Slender Things: a species that depresses material which is indeed slender, yet still sufficiently great and worthy to be described in a way fitting simply honorable morals, into something unworthy, or into something simply honorable in morals, § 224. Plautus often falls into this deformity, and Virgil's Menalcas inclines toward it, when, among other things, he utters rather harsh reproaches:
Quid domini facient, audent quum talia fures?
Nonne ego te vidi Damonis, pessime, caprum
Excipere insidiis, multum latrante Lycisca?
"With thieves so daring, what can masters do?
Did I not see you, rogue, in ambush lie
for Damon's goat, while loud Lycisca barked?"
e.c. ecl. III.
Sed retrahitur apta Damoetae primum admonitione:
etc., Eclogue III. But he is first drawn back by Damoetas' apt warning:
Parcius ista viris tamen obiicienda memento;
"Hold! not so ready with your jeers at men!"
e.c. pergensque nihilominus, honesta invitatione ad certamen musicum. Si admittamus eclogae sensum, quem ferunt, mysticum, Virgilio non imputabimus, si quid Menalcas primo crassius loqui videatur.
etc., and he nevertheless proceeds by an honorable invitation to a musical contest. If we admit the mystical sense of the eclogue, as they report it, we shall not impute it to Virgil if Menalcas first seems to speak somewhat coarsely.
In secundo Βάθος genere § 245. turpior erit species materiam tenuem quidem, at satis tamen et magnam et dignam describi simpliciter honestis moribus conveniente, deprimens in indignum, vel simpliciter honestis moribus, § 224. Vile de Tenvibvs Cogitandi Genus. In hanc deformitatem Plautus saepius incidit, et vergit eo Virgilii Menalcas, qui, inter alia, durius exprobrata:
In the second kind of Βάθος, § 245, the more shameful species will be the Base Kind of Thinking about Slender Things: a species that depresses material which is indeed slender, yet still sufficiently great and worthy to be described in a way fitting simply honorable morals, into something unworthy, or into something simply honorable in morals, § 224. Plautus often falls into this deformity, and Virgil's Menalcas inclines toward it, when, among other things, he utters rather harsh reproaches:
Quid domini facient, audent quum talia fures?
Nonne ego te vidi Damonis, pessime, caprum
Excipere insidiis, multum latrante Lycisca?
"With thieves so daring, what can masters do?
Did I not see you, rogue, in ambush lie
for Damon's goat, while loud Lycisca barked?"
e.c. ecl. III.
Sed retrahitur apta Damoetae primum admonitione:
etc., Eclogue III. But he is first drawn back by Damoetas' apt warning:
Parcius ista viris tamen obiicienda memento;
"Hold! not so ready with your jeers at men!"
e.c. pergensque nihilominus, honesta invitatione ad certamen musicum.
etc., and he nevertheless proceeds by an honorable invitation to a musical contest.
Si admittamus eclogae sensum, quem ferunt, mysticum, Virgilio non imputabimus, si quid Menalcas primo crassius loqui videatur.
If we admit the mystical sense of the eclogue, as they report it, we shall not impute it to Virgil if Menalcas first seems to speak somewhat coarsely.
In secundo Βάθος genere § 245.
In the second kind of Βάθος, § 245,
turpior erit
the more shameful species will be the Base Kind
species materiam tenuem quidem,
of Thinking about Slender Things: a species that depresses material which is
at satis tamen et magnam et dignam
indeed slender, yet still sufficiently great and worthy to
describi simpliciter honestis moribus conveniente, deprimens in indignum,
be described in a
vel simpliciter honestis moribus, § 224. Vile de
way fitting simply honorable morals, into something unworthy,
Tenvibvs Cogitandi Genus. In hanc deformitatem
or into something simply honorable in morals, § 224.
Plautus saepius incidit, et vergit eo Virgilii Menalcas,
Plautus often falls into this deformity, and Virgil's Menalcas
qui, inter alia, durius exprobrata:
inclines toward it, when, among other things, he utters rather harsh reproaches:
Quid domini facient, audent quum talia fures?
Nonne ego te vidi Damonis, pessime, caprum
Excipere insidiis, multum latrante Lycisca?
"With thieves so daring, what can masters do?
Did I not see you, rogue, in ambush lie
for Damon's goat, while loud Lycisca barked?"
e.c. ecl. III. Sed retrahitur apta
etc., Eclogue III. But he is first drawn back
Damoetae primum admonitione:
by Damoetas' apt warning:
Parcius ista viris tamen obiicienda memento;
"Hold! not so ready with your jeers at men!"
e.c. pergensque nihilominus, honesta invitatione ad certamen musicum.
etc., and he nevertheless proceeds by an honorable invitation to a musical contest.
Si admittamus eclogae sensum, quem
If we admit the mystical sense of the eclogue,
ferunt, mysticum, Virgilio non imputabimus,
as they report it, we shall not impute
si quid Menalcas primo crassius loqui videatur.
it to Virgil if Menalcas first seems to speak somewhat coarsely.
In secundo Βάθος genere § 245. turpior erit species materiam tenuem quidem, at satis tamen et magnam et dignam describi simpliciter honestis moribus conveniente, deprimens in indignum, vel simpliciter honestis moribus, § 224. Vile de Tenvibvs Cogitandi Genus. In hanc deformitatem Plautus saepius incidit, et vergit eo Virgilii Menalcas, qui, inter alia, durius exprobrata: / In the second kind of Βάθος, § 245, the more shameful species will be the Base Kind of Thinking about Slender Things: a species that depresses material which is indeed slender, yet still sufficiently great and worthy to be described in a way fitting simply honorable morals, into something unworthy, or into something simply honorable in morals, § 224. Plautus often falls into this deformity, and Virgil's Menalcas inclines toward it, when, among other things, he utters rather harsh reproaches:
Quid domini facient, audent quum talia fures?
Nonne ego te vidi Damonis, pessime, caprum
Excipere insidiis, multum latrante Lycisca?
"With thieves so daring, what can masters do?
Did I not see you, rogue, in ambush lie
for Damon's goat, while loud Lycisca barked?"
e.c. ecl. III. Sed retrahitur apta Damoetae primum admonitione: / etc., Eclogue III. But he is first drawn back by Damoetas' apt warning:
Parcius ista viris tamen obiicienda memento;
"Hold! not so ready with your jeers at men!"
e.c. pergensque nihilominus, honesta invitatione ad certamen musicum. / etc., and he nevertheless proceeds by an honorable invitation to a musical contest.
Si admittamus eclogae sensum, quem ferunt, mysticum, Virgilio non imputabimus, si quid Menalcas primo crassius loqui videatur. / If we admit the mystical sense of the eclogue, as they report it, we shall not impute it to Virgil if Menalcas first seems to speak somewhat coarsely.
§ 263
Tenue cogitandi genus uti omnes generatim maculas venustatem cogitationum derupantes habet sibi oppositas, ita et §§ 246–261. notatas, praesertim
As the slender kind of thinking has opposed to itself all stains in general that spoil the grace of thoughts, so too it has those noted in §§ 246–261, especially:
Si succus pecori, si lac subducitur agnis.
"filching the life-juice, from the lambs their milk."
Nunc autem parekbaseon ipsi propriatum curiosi tantum animadverterimus II. Secvndvm Tvmoris Genus de materiis tenuibus, aut tenuibus maiorum variis consectariisque maiores, vel vere, vel apparenter tales, concipiuntur cogitationes, ac earum et relativa magnitudo et dignitas comparativae minimae permittere videantur. Huius prima denuo species erit tenuia ea levans, quo materias tantum mediocres adscendere phaenomenon sit, § 208. secunda, altius adhuc tollens § 203. donec
Sublimi feriant sidera vertice:
Now, however, let us carefully note only the parekbaseon proper to it: II. the Second Kind of Swelling. In it, concerning slender matters, or concerning various slender consequents and consequences of greater matters, thoughts are conceived greater, whether truly or apparently such, than their relative magnitude and comparatively minimal dignity seem to permit. Its first species will again be the one that raises slender things to the point where it is a phenomenon that they ascend only to middling materials, § 208; the second raises them still higher, § 203, until "with lofty head they strike the stars."
Tenue cogitandi genus uti omnes generatim maculas venustatem cogitationum derupantes habet sibi oppositas, ita et §§ 246–261. notatas, praesertim
As the slender kind of thinking has opposed to itself all stains in general that spoil the grace of thoughts, so too it has those noted in §§ 246–261, especially:
Si succus pecori, si lac subducitur agnis.
"filching the life-juice, from the lambs their milk."
Nunc autem parekbaseon ipsi propriatum curiosi tantum animadverterimus II. Secvndvm Tvmoris Genus de materiis tenuibus, aut tenuibus maiorum variis consectariisque maiores, vel vere, vel apparenter tales, concipiuntur cogitationes, ac earum et relativa magnitudo et dignitas comparativae minimae permittere videantur.
Now, however, let us carefully note only the parekbaseon proper to it: II. the Second Kind of Swelling. In it, concerning slender matters, or concerning various slender consequents and consequences of greater matters, thoughts are conceived greater, whether truly or apparently such, than their relative magnitude and comparatively minimal dignity seem to permit.
Huius prima denuo species erit tenuia ea levans, quo materias tantum mediocres adscendere phaenomenon sit, § 208. secunda, altius adhuc tollens § 203. donec
Sublimi feriant sidera vertice:
Its first species will again be the one that raises slender things to the point where it is a phenomenon that they ascend only to middling materials, § 208; the second raises them still higher, § 203, until "with lofty head they strike the stars."
Tenue cogitandi genus uti omnes
As the slender kind of thinking has opposed to
generatim maculas venustatem cogitationum derupantes habet sibi
itself all stains in general that spoil the grace of thoughts,
oppositas, ita et §§ 246–261. notatas, praesertim
so too it has those noted in §§ 246–261, especially:
Si succus pecori, si lac subducitur agnis.
"filching the life-juice, from the lambs their milk."
Nunc autem parekbaseon ipsi propriatum curiosi tantum animadverterimus
Now, however, let us carefully note only the parekbaseon proper to it:
II. Secvndvm Tvmoris Genus de
II. the Second Kind of Swelling.
materiis tenuibus,
In it, concerning slender matters,
aut tenuibus maiorum variis consectariisque maiores, vel vere,
or concerning various slender consequents and consequences of
vel apparenter tales, concipiuntur cogitationes,
greater matters, thoughts are conceived greater, whether
ac earum et relativa magnitudo et
truly or apparently such, than their relative magnitude and
dignitas comparativae minimae permittere videantur.
comparatively minimal dignity seem to permit.
Huius prima denuo species erit
Its first species will again be the one
tenuia ea levans, quo materias
that raises slender things to the point where it
tantum mediocres adscendere phaenomenon sit, § 208.
is a phenomenon that they ascend only to middling materials, § 208;
secunda, altius adhuc tollens § 203.
the second raises them still higher, § 203,
donec Sublimi feriant sidera vertice:
until "with lofty head they strike the stars."
Tenue cogitandi genus uti omnes generatim maculas venustatem cogitationum derupantes habet sibi oppositas, ita et §§ 246–261. notatas, praesertim / As the slender kind of thinking has opposed to itself all stains in general that spoil the grace of thoughts, so too it has those noted in §§ 246–261, especially:
Si succus pecori, si lac subducitur agnis.
"filching the life-juice, from the lambs their milk."
Nunc autem parekbaseon ipsi propriatum curiosi tantum animadverterimus II. Secvndvm Tvmoris Genus de materiis tenuibus, aut tenuibus maiorum variis consectariisque maiores, vel vere, vel apparenter tales, concipiuntur cogitationes, ac earum et relativa magnitudo et dignitas comparativae minimae permittere videantur. / Now, however, let us carefully note only the parekbaseon proper to it: II. the Second Kind of Swelling. In it, concerning slender matters, or concerning various slender consequents and consequences of greater matters, thoughts are conceived greater, whether truly or apparently such, than their relative magnitude and comparatively minimal dignity seem to permit.
Huius prima denuo species erit tenuia ea levans, quo materias tantum mediocres adscendere phaenomenon sit, § 208. secunda, altius adhuc tollens § 203. donec Sublimi feriant sidera vertice: / Its first species will again be the one that raises slender things to the point where it is a phenomenon that they ascend only to middling materials, § 208; the second raises them still higher, § 203, until "with lofty head they strike the stars."
§ 264
Secundam tumoris, de quo § 263. speciem Plautus exagitat exemplo militis gloriosi, qui Pyrgopolinices ita statim scenam aperit:
Plautus satirizes the second species of swelling, about which see § 263, by the example of the boastful soldier, who, as Pyrgopolinices, immediately opens the scene thus:
Curate, ut splendor meo sit clipeo clarior,
Quam solis radii esse olim, quum sudum est,
solent, e.c.
"Take ye care that the lustre of my shield is more bright than the rays of the sun are wont to be at the time when the sky is clear."
parato respondere Artotrogo salutante virum
etc.; Artotrogus being ready to answer, greeting him as a man
Fortem atque fortunatum, et forma regia,
Tum bellatorem: Mars haud ausit dicere
Neque aequiparare suas virtutes ad tuas.
"valiant and successful, and of princely form. Mars could not dare to style himself a warrior so great, nor compare his prowess with yours."
cf. Ter. Eun. IV. 6. v. 3–5.
Ab eadem retrahit illud Quintiliani VI. 2:
Compare Terence, Eunuch IV.6, vv. 3–5. Quintilian's remark at VI.2 draws one back from the same fault:
In parvis (litibus) tragoedias movere tale est,
quale si personam Herculis et cothurnos aptare
infantibus velis.
"For to embark on such tragic methods in trivial cases would be like putting the mask and buskins of Hercules on a small child."
Secundam tumoris, de quo § 263. speciem Plautus exagitat exemplo militis gloriosi, qui Pyrgopolinices ita statim scenam aperit:
Plautus satirizes the second species of swelling, about which see § 263, by the example of the boastful soldier, who, as Pyrgopolinices, immediately opens the scene thus:
Curate, ut splendor meo sit clipeo clarior,
Quam solis radii esse olim, quum sudum est,
solent, e.c.
"Take ye care that the lustre of my shield is more bright than the rays of the sun are wont to be at the time when the sky is clear."
parato respondere Artotrogo salutante virum
etc.; Artotrogus being ready to answer, greeting him as a man
Fortem atque fortunatum, et forma regia,
Tum bellatorem: Mars haud ausit dicere
Neque aequiparare suas virtutes ad tuas.
"valiant and successful, and of princely form. Mars could not dare to style himself a warrior so great, nor compare his prowess with yours."
cf. Ter. Eun. IV. 6. v. 3–5.
Ab eadem retrahit illud Quintiliani VI. 2:
Compare Terence, Eunuch IV.6, vv. 3–5. Quintilian's remark at VI.2 draws one back from the same fault:
In parvis (litibus) tragoedias movere tale est,
quale si personam Herculis et cothurnos aptare
infantibus velis.
"For to embark on such tragic methods in trivial cases would be like putting the mask and buskins of Hercules on a small child."
Secundam tumoris, de quo § 263.
Plautus satirizes the second species of swelling, about which see § 263,
speciem Plautus exagitat exemplo militis gloriosi, qui
by the example of the boastful soldier, who,
Pyrgopolinices ita statim scenam aperit:
as Pyrgopolinices, immediately opens the scene thus:
Curate, ut splendor meo sit clipeo clarior,
Quam solis radii esse olim, quum sudum est,
solent, e.c.
"Take ye care that the lustre of my shield is more bright than the rays of the sun are wont to be at the time when the sky is clear."
parato respondere Artotrogo salutante virum
etc.; Artotrogus being ready to answer, greeting him as a man
Fortem atque fortunatum, et forma regia,
Tum bellatorem: Mars haud ausit dicere
Neque aequiparare suas virtutes ad tuas.
"valiant and successful, and of princely form. Mars could not dare to style himself a warrior so great, nor compare his prowess with yours."
cf. Ter. Eun. IV. 6. v. 3–5. Ab eadem retrahit illud Quintiliani VI. 2:
Compare Terence, Eunuch IV.6, vv. 3–5. Quintilian's remark at VI.2 draws one back from the same fault:
In parvis (litibus) tragoedias movere tale est,
quale si personam Herculis et cothurnos aptare
infantibus velis.
"For to embark on such tragic methods in trivial cases would be like putting the mask and buskins of Hercules on a small child."
Secundam tumoris, de quo § 263. speciem Plautus exagitat exemplo militis gloriosi, qui Pyrgopolinices ita statim scenam aperit: / Plautus satirizes the second species of swelling, about which see § 263, by the example of the boastful soldier, who, as Pyrgopolinices, immediately opens the scene thus:
Curate, ut splendor meo sit clipeo clarior,
Quam solis radii esse olim, quum sudum est,
solent, e.c.
"Take ye care that the lustre of my shield is more bright than the rays of the sun are wont to be at the time when the sky is clear."
parato respondere Artotrogo salutante virum / etc.; Artotrogus being ready to answer, greeting him as a man
Fortem atque fortunatum, et forma regia,
Tum bellatorem: Mars haud ausit dicere
Neque aequiparare suas virtutes ad tuas.
"valiant and successful, and of princely form. Mars could not dare to style himself a warrior so great, nor compare his prowess with yours."
cf. Ter. Eun. IV. 6. v. 3–5. Ab eadem retrahit illud Quintiliani VI. 2: / Compare Terence, Eunuch IV.6, vv. 3–5. Quintilian's remark at VI.2 draws one back from the same fault:
In parvis (litibus) tragoedias movere tale est,
quale si personam Herculis et cothurnos aptare
infantibus velis.
"For to embark on such tragic methods in trivial cases would be like putting the mask and buskins of Hercules on a small child."
§ 265
Eandem secundam speciem ut mire illustrat Petronii Trimalcio tunc etiam, quando non omnino nugas agere videtur, caduceum tenens, Minerva ducente, ratiocinari discens, dispensator factus, et tandem in tribunal excelsum levato mento a Mercurio raptus, cum suo tempore pinnis sibi ornato, ut Pegasus videretur, e.c. ita primam, § 263. pingit in Trimalcionis dispensatore aureos numerante, qui deprecantibus pro servo ipsus:
As Petronius' Trimalchio wonderfully illustrates that same second species even when he does not seem to be dealing wholly in trifles – holding the caduceus, with Minerva leading, learning to reason, made a steward, and finally, with chin lifted, snatched by Mercury onto a lofty tribunal, with wings furnished to him in due time so that he seemed a Pegasus, etc. – so he depicts the first species, § 263, in Trimalchio's steward counting gold coins. When people plead on behalf of the slave himself, he answers:
Non tam, respondet, iactura me monet, quam negligentia nequissimi servi. Vestimenta accubitoria perdidit, quae mihi natali meo donauerat cliens quidam, Tyria sine dubio, sed iam semel lota. Quicquid ergo est, dono vobis.
"It is not the loss I mind so much as the villain's carelessness. He lost my dinner dress, which one of my clients gave me on my birthday. It was Tyrian dye, of course, but it had been washed once already. Well, well, I make you a present of the fellow."
Eandem secundam speciem ut mire illustrat Petronii Trimalcio tunc etiam, quando non omnino nugas agere videtur, caduceum tenens, Minerva ducente, ratiocinari discens, dispensator factus, et tandem in tribunal excelsum levato mento a Mercurio raptus, cum suo tempore pinnis sibi ornato, ut Pegasus videretur, e.c. ita primam, § 263. pingit in Trimalcionis dispensatore aureos numerante, qui deprecantibus pro servo ipsus:
As Petronius' Trimalchio wonderfully illustrates that same second species even when he does not seem to be dealing wholly in trifles – holding the caduceus, with Minerva leading, learning to reason, made a steward, and finally, with chin lifted, snatched by Mercury onto a lofty tribunal, with wings furnished to him in due time so that he seemed a Pegasus, etc. – so he depicts the first species, § 263, in Trimalchio's steward counting gold coins. When people plead on behalf of the slave himself, he answers:
Non tam, respondet, iactura me monet, quam negligentia nequissimi servi. Vestimenta accubitoria perdidit, quae mihi natali meo donauerat cliens quidam, Tyria sine dubio, sed iam semel lota. Quicquid ergo est, dono vobis.
"It is not the loss I mind so much as the villain's carelessness. He lost my dinner dress, which one of my clients gave me on my birthday. It was Tyrian dye, of course, but it had been washed once already. Well, well, I make you a present of the fellow."
Eandem secundam speciem
As Petronius' Trimalchio wonderfully illustrates that same second species
ut mire illustrat Petronii Trimalcio tunc etiam,
even
quando non omnino
when he does not seem to be dealing wholly
nugas agere videtur, caduceum tenens, Minerva
in trifles – holding the caduceus, with Minerva leading,
ducente, ratiocinari discens, dispensator factus, et
learning to reason, made a steward, and finally,
tandem in tribunal excelsum levato mento a Mercurio raptus,
with chin lifted, snatched by Mercury onto a lofty tribunal,
cum suo tempore pinnis sibi ornato,
with wings furnished to him in due time so
ut Pegasus videretur, e.c.
that he seemed a Pegasus, etc.
ita primam, § 263.
– so he depicts the first species, § 263,
pingit in Trimalcionis dispensatore
in Trimalchio's steward counting gold coins.
aureos numerante, qui deprecantibus pro servo ipsus:
When people plead on behalf of the slave himself, he answers:
Non tam, respondet, iactura me monet, quam negligentia nequissimi servi. Vestimenta accubitoria perdidit, quae mihi natali meo donauerat cliens quidam, Tyria sine dubio, sed iam semel lota. Quicquid ergo est, dono vobis.
"It is not the loss I mind so much as the villain's carelessness. He lost my dinner dress, which one of my clients gave me on my birthday. It was Tyrian dye, of course, but it had been washed once already. Well, well, I make you a present of the fellow."
Eandem secundam speciem ut mire illustrat Petronii Trimalcio tunc etiam, quando non omnino nugas agere videtur, caduceum tenens, Minerva ducente, ratiocinari discens, dispensator factus, et tandem in tribunal excelsum levato mento a Mercurio raptus, cum suo tempore pinnis sibi ornato, ut Pegasus videretur, e.c. ita primam, § 263. pingit in Trimalcionis dispensatore aureos numerante, qui deprecantibus pro servo ipsus: / As Petronius' Trimalchio wonderfully illustrates that same second species even when he does not seem to be dealing wholly in trifles – holding the caduceus, with Minerva leading, learning to reason, made a steward, and finally, with chin lifted, snatched by Mercury onto a lofty tribunal, with wings furnished to him in due time so that he seemed a Pegasus, etc. – so he depicts the first species, § 263, in Trimalchio's steward counting gold coins. When people plead on behalf of the slave himself, he answers:
Non tam, respondet, iactura me monet, quam negligentia nequissimi servi. Vestimenta accubitoria perdidit, quae mihi natali meo donauerat cliens quidam, Tyria sine dubio, sed iam semel lota. Quicquid ergo est, dono vobis.
"It is not the loss I mind so much as the villain's carelessness. He lost my dinner dress, which one of my clients gave me on my birthday. It was Tyrian dye, of course, but it had been washed once already. Well, well, I make you a present of the fellow."
§ 266
II. Medivm Cogitandi Genus (aequabile, mediocre, interiectum, et temperatum,) est de materiis mediocribus § 208. ita cogitans, ut non earum solum magnitudini naturali, sed et dignitati relativae morumque nobilitati non solum nihil repugnantis contineat, sed etiam apprime conveniat et proportionatum sit. An illud intermedium tenui sublimique, an inter tenue et sublime medium dici posse disputant ad Cic. Or. 21. § 208. Ubi Cicero:
II. The Medium Kind of Thinking – equable, middling, intermediate, and tempered – is the kind that thinks about middling materials, § 208, in such a way that it contains nothing at odds not only with their natural magnitude, but also with their relative dignity and the nobility of morals, and is moreover especially fitting and proportioned to them. Whether it can be called an intermediate between the slender and the sublime, or a medium between slender and sublime, they debate at Cicero, Orator 21, § 208. There Cicero says:
Uno tenore, ait, ut aiunt, in dicendo, (cogitando) fluit, nihil afferens, praeter facilitatem et aequabilitatem.
"This species of Eloquence flows along in a uniform course, having nothing to recommend it, but it's peculiar smoothness and equability."
e.c.
– or thinking – "bringing nothing except ease and equability," etc.
II. Medivm Cogitandi Genus (aequabile, mediocre, interiectum, et temperatum,) est de materiis mediocribus § 208. ita cogitans, ut non earum solum magnitudini naturali, sed et dignitati relativae morumque nobilitati non solum nihil repugnantis contineat, sed etiam apprime conveniat et proportionatum sit.
II. The Medium Kind of Thinking – equable, middling, intermediate, and tempered – is the kind that thinks about middling materials, § 208, in such a way that it contains nothing at odds not only with their natural magnitude, but also with their relative dignity and the nobility of morals, and is moreover especially fitting and proportioned to them.
An illud intermedium tenui sublimique, an inter tenue et sublime medium dici posse disputant ad Cic. Or. 21. § 208. Ubi Cicero:
Whether it can be called an intermediate between the slender and the sublime, or a medium between slender and sublime, they debate at Cicero, Orator 21, § 208. There Cicero says:
Uno tenore, ait, ut aiunt, in dicendo, (cogitando) fluit, nihil afferens, praeter facilitatem et aequabilitatem.
"This species of Eloquence flows along in a uniform course, having nothing to recommend it, but it's peculiar smoothness and equability."
e.c.
– or thinking – "bringing nothing except ease and equability," etc.
II. Medivm Cogitandi Genus (aequabile, mediocre,
II. The Medium Kind of Thinking – equable, middling,
interiectum, et temperatum,) est de materiis
intermediate, and tempered – is the kind that thinks about middling materials,
mediocribus § 208. ita cogitans, ut
§ 208, in such a way that it contains
non earum solum magnitudini naturali,
nothing at odds not only with their natural magnitude,
sed et dignitati relativae morumque nobilitati
but also with their relative dignity and the nobility
non solum nihil repugnantis contineat, sed etiam apprime conveniat
of morals, and is moreover especially fitting
et proportionatum sit.
and proportioned to them.
An illud intermedium tenui sublimique, an inter
Whether it can be called an intermediate between the
tenue et sublime medium dici posse disputant
slender and the sublime, or a medium between slender and sublime,
ad Cic. Or. 21. § 208. Ubi Cicero:
they debate at Cicero, Orator 21, § 208. There Cicero says:
Uno tenore, ait, ut aiunt, in dicendo, (cogitando) fluit, nihil afferens, praeter facilitatem et aequabilitatem.
"This species of Eloquence flows along in a uniform course, having nothing to recommend it, but it's peculiar smoothness and equability."
e.c.
– or thinking – "bringing nothing except ease and equability," etc.
II. Medivm Cogitandi Genus (aequabile, mediocre, interiectum, et temperatum,) est de materiis mediocribus § 208. ita cogitans, ut non earum solum magnitudini naturali, sed et dignitati relativae morumque nobilitati non solum nihil repugnantis contineat, sed etiam apprime conveniat et proportionatum sit. / II. The Medium Kind of Thinking – equable, middling, intermediate, and tempered – is the kind that thinks about middling materials, § 208, in such a way that it contains nothing at odds not only with their natural magnitude, but also with their relative dignity and the nobility of morals, and is moreover especially fitting and proportioned to them.
An illud intermedium tenui sublimique, an inter tenue et sublime medium dici posse disputant ad Cic. Or. 21. § 208. Ubi Cicero: / Whether it can be called an intermediate between the slender and the sublime, or a medium between slender and sublime, they debate at Cicero, Orator 21, § 208. There Cicero says:
Uno tenore, ait, ut aiunt, in dicendo, (cogitando) fluit, nihil afferens, praeter facilitatem et aequabilitatem.
"This species of Eloquence flows along in a uniform course, having nothing to recommend it, but it's peculiar smoothness and equability."
e.c. / – or thinking – "bringing nothing except ease and equability," etc.
§ 267
Video Ciceronem non sua, sed aliorum ex definitione loqui. Quum autem idem orationum suarum forense cogitandi genus distinguat ab aequabili temperatoque cogitandi genere, quod in libris de philosophia sequitur, De Off. I. 3. augetur multis suspicio, ipsum de medio § 266. cogitandi genere loqui voluisse, quando de philosophicis sermo est, quum tamen orationibus generatim vim dicendi maiorem tribuat. Ex eodem errore genus hoc cogitandi medium historiis adscribitur, § 126. quasi proprium et universale singulis. Aeqvabile potius Cogitandi Genus Lativs dicitur suis ubique materiis congruens, cum illis se deprimens, cum iisdem surgens, Strictivs et comparative eas materias et eo respectu pertractans, ut tanta non opus sit varietate cogitandi respectu magnitudinis dignitatisque relativae, quanta phaenomenon feret, si vel aliae res, vel eaedem, sed diverso respectu, magisque vario, pulcre perpendendae essent.
I see that Cicero is speaking not from his own definition, but from that of others. But since the same man distinguishes the forensic kind of thinking of his speeches from the equable and tempered kind of thinking which he follows in his books on philosophy, On Duties I.3, the suspicion is increased for many that he meant to speak about the medium kind of thinking, § 266, when the discourse is about philosophical writings, although he nevertheless grants a greater force of speaking to orations generally. From the same error this medium kind of thinking is ascribed to histories, § 126, as if it were proper and universal to each. Rather, the Equable Kind of Thinking, taken more broadly, is everywhere congruent with its materials, lowering itself with them and rising with them; taken more strictly, it treats those materials comparatively and under that respect in such a way that so much variety of thinking is not needed with respect to relative magnitude and dignity as the phenomenon would bear if either other things, or the same things under a different and more varied respect, had to be beautifully weighed.
Video Ciceronem non sua, sed aliorum ex definitione loqui.
I see that Cicero is speaking not from his own definition, but from that of others.
Quum autem idem orationum suarum forense cogitandi genus distinguat ab aequabili temperatoque cogitandi genere, quod in libris de philosophia sequitur, De Off. I. 3. augetur multis suspicio, ipsum de medio § 266. cogitandi genere loqui voluisse, quando de philosophicis sermo est, quum tamen orationibus generatim vim dicendi maiorem tribuat.
But since the same man distinguishes the forensic kind of thinking of his speeches from the equable and tempered kind of thinking which he follows in his books on philosophy, On Duties I.3, the suspicion is increased for many that he meant to speak about the medium kind of thinking, § 266, when the discourse is about philosophical writings, although he nevertheless grants a greater force of speaking to orations generally.
Ex eodem errore genus hoc cogitandi medium historiis adscribitur, § 126. quasi proprium et universale singulis.
From the same error this medium kind of thinking is ascribed to histories, § 126, as if it were proper and universal to each.
Aeqvabile potius Cogitandi Genus Lativs dicitur suis ubique materiis congruens, cum illis se deprimens, cum iisdem surgens, Strictivs et comparative eas materias et eo respectu pertractans, ut tanta non opus sit varietate cogitandi respectu magnitudinis dignitatisque relativae, quanta phaenomenon feret, si vel aliae res, vel eaedem, sed diverso respectu, magisque vario, pulcre perpendendae essent.
Rather, the Equable Kind of Thinking, taken more broadly, is everywhere congruent with its materials, lowering itself with them and rising with them; taken more strictly, it treats those materials comparatively and under that respect in such a way that so much variety of thinking is not needed with respect to relative magnitude and dignity as the phenomenon would bear if either other things, or the same things under a different and more varied respect, had to be beautifully weighed.
Video Ciceronem non sua,
I see that Cicero is speaking not from
sed aliorum ex definitione loqui.
his own definition, but from that of others.
Quum autem idem orationum suarum forense
But since the same man distinguishes the forensic kind
cogitandi genus distinguat ab aequabili
of thinking of his speeches from the equable and
temperatoque cogitandi genere, quod in libris de philosophia
tempered kind of thinking which he follows in his books on philosophy,
sequitur, De Off. I. 3. augetur multis suspicio,
On Duties I.3, the suspicion
ipsum
is increased for many that he meant to speak
de medio § 266. cogitandi genere loqui voluisse,
about the medium kind of thinking, § 266, when the
quando de philosophicis sermo est,
discourse is about philosophical writings, although
quum tamen orationibus generatim vim dicendi maiorem tribuat.
he nevertheless grants a greater force of speaking to orations generally.
Ex eodem errore genus hoc
From the same error this medium kind of
cogitandi medium historiis adscribitur, § 126.
thinking is ascribed to histories, § 126,
quasi proprium et universale singulis.
as if it were proper and universal to each.
Aeqvabile potius Cogitandi Genus Lativs dicitur
Rather, the Equable Kind of Thinking, taken more broadly,
suis ubique materiis congruens,
is everywhere congruent with its materials, lowering
cum illis se deprimens, cum iisdem
itself with them and rising with them;
surgens, Strictivs et comparative eas materias et
taken more strictly, it treats those materials comparatively and
eo respectu pertractans,
under that respect in such a
ut tanta non opus sit varietate cogitandi
way that so much variety of thinking
respectu magnitudinis dignitatisque relativae,
is not needed with respect to relative magnitude and dignity
quanta phaenomenon feret, si vel aliae
as the phenomenon would bear if either other things,
res, vel eaedem, sed diverso respectu,
or the same things under a different and more varied respect,
magisque vario, pulcre perpendendae essent.
had to be beautifully weighed.
Video Ciceronem non sua, sed aliorum ex definitione loqui. / I see that Cicero is speaking not from his own definition, but from that of others.
Quum autem idem orationum suarum forense cogitandi genus distinguat ab aequabili temperatoque cogitandi genere, quod in libris de philosophia sequitur, De Off. I. 3. augetur multis suspicio, ipsum de medio § 266. cogitandi genere loqui voluisse, quando de philosophicis sermo est, quum tamen orationibus generatim vim dicendi maiorem tribuat. / But since the same man distinguishes the forensic kind of thinking of his speeches from the equable and tempered kind of thinking which he follows in his books on philosophy, On Duties I.3, the suspicion is increased for many that he meant to speak about the medium kind of thinking, § 266, when the discourse is about philosophical writings, although he nevertheless grants a greater force of speaking to orations generally.
Ex eodem errore genus hoc cogitandi medium historiis adscribitur, § 126. quasi proprium et universale singulis. / From the same error this medium kind of thinking is ascribed to histories, § 126, as if it were proper and universal to each.
Aeqvabile potius Cogitandi Genus Lativs dicitur suis ubique materiis congruens, cum illis se deprimens, cum iisdem surgens, Strictivs et comparative eas materias et eo respectu pertractans, ut tanta non opus sit varietate cogitandi respectu magnitudinis dignitatisque relativae, quanta phaenomenon feret, si vel aliae res, vel eaedem, sed diverso respectu, magisque vario, pulcre perpendendae essent. / Rather, the Equable Kind of Thinking, taken more broadly, is everywhere congruent with its materials, lowering itself with them and rising with them; taken more strictly, it treats those materials comparatively and under that respect in such a way that so much variety of thinking is not needed with respect to relative magnitude and dignity as the phenomenon would bear if either other things, or the same things under a different and more varied respect, had to be beautifully weighed.
§ 268
Habet character cogitationum medius certam semper aequabilitatem, dum neque tenuitatis limites descensu neque sublimitatis terminos transcendit adscensu § 266. sed non omnis aequabilitas in cogitando medium simul characterem exprimit, est etiam tenui, est sua sublimibus aequabilitas, § 267.
The medium character of thoughts always has a certain equability, since it neither crosses the limits of slenderness by descent nor the boundaries of sublimity by ascent, § 266. But not every equability in thinking also expresses the medium character: the slender has its own equability, and the sublime has its own, § 267.
Habet character cogitationum medius certam semper aequabilitatem, dum neque tenuitatis limites descensu neque sublimitatis terminos transcendit adscensu § 266. sed non omnis aequabilitas in cogitando medium simul characterem exprimit, est etiam tenui, est sua sublimibus aequabilitas, § 267.
The medium character of thoughts always has a certain equability, since it neither crosses the limits of slenderness by descent nor the boundaries of sublimity by ascent, § 266. But not every equability in thinking also expresses the medium character: the slender has its own equability, and the sublime has its own, § 267.
Habet character cogitationum medius certam semper aequabilitatem,
The medium character of thoughts always has a certain equability,
dum neque tenuitatis limites
since it neither crosses the limits of slenderness by
descensu neque sublimitatis terminos transcendit adscensu § 266.
descent nor the boundaries of sublimity by ascent, § 266.
sed non omnis aequabilitas in cogitando medium simul characterem
But not every equability in thinking also expresses the medium character:
exprimit, est etiam tenui, est sua sublimibus aequabilitas,
the slender has its own equability, and the sublime has its
§ 267.
own, § 267.
Habet character cogitationum medius certam semper aequabilitatem, dum neque tenuitatis limites descensu neque sublimitatis terminos transcendit adscensu § 266. sed non omnis aequabilitas in cogitando medium simul characterem exprimit, est etiam tenui, est sua sublimibus aequabilitas, § 267. / The medium character of thoughts always has a certain equability, since it neither crosses the limits of slenderness by descent nor the boundaries of sublimity by ascent, § 266. But not every equability in thinking also expresses the medium character: the slender has its own equability, and the sublime has its own, § 267.
§ 269
Mediocre dixissem medium cogitandi genus, nisi duplex obstaret ambiguitas, 1) eorum, qui mediocritatem illam amant cum peripateticis, quae est inter nimium et parum quoque significatu omne laudabile mediocre est, 2) eorum qui non cum Horatio solum faciunt, quando edicit:
I would have called the medium kind of thinking mediocre, if a double ambiguity did not stand in the way: 1) the ambiguity of those who, with the Peripatetics, love that mediocrity which is between too much and too little, in which sense every praiseworthy thing is mediocre; 2) the ambiguity of those who not only agree with Horace when he declares:
mediocribus esse poetis
Non homines, non dii, non concessere columnae;
"[A] mediocrity in poets neither gods, nor men, nor [even] the booksellers' shops have endured."
sed idem etiam ob similem rationem ad omnia venustius cogitanda trahunt, quae, quam primum a summa voluptate, vel paulum decedant;
but also, by a similar reasoning, draw the same point to all things to be thought more gracefully, things which, as soon as they depart even a little from the highest pleasure, offend,
Ut gratas inter mensas symphonia discors,
Et crassum unguentum et Sardo cum melle papaver,
Offendant, poterat duci quia cena sine istis:
"As at an agreeable entertainment discordant music, and muddy perfume, and poppies mixed with Sardinian honey give offense, because the supper might have passed without them."
Hoc significatu nullum laudabile mediocre est in aestheticis. Adeoque medium cogitandi genus illis non solum, his non bene, mediocre videretur. § 266.
In this sense nothing praiseworthy is mediocre in aesthetics. And therefore the medium kind of thinking would seem mediocre not only to the former, but not rightly to the latter, § 266.
Mediocre dixissem medium cogitandi genus, nisi duplex obstaret ambiguitas, 1) eorum, qui mediocritatem illam amant cum peripateticis, quae est inter nimium et parum quoque significatu omne laudabile mediocre est, 2) eorum qui non cum Horatio solum faciunt, quando edicit:
I would have called the medium kind of thinking mediocre, if a double ambiguity did not stand in the way: 1) the ambiguity of those who, with the Peripatetics, love that mediocrity which is between too much and too little, in which sense every praiseworthy thing is mediocre; 2) the ambiguity of those who not only agree with Horace when he declares:
mediocribus esse poetis
Non homines, non dii, non concessere columnae;
"[A] mediocrity in poets neither gods, nor men, nor [even] the booksellers' shops have endured."
sed idem etiam ob similem rationem ad omnia venustius cogitanda trahunt, quae, quam primum a summa voluptate, vel paulum decedant;
but also, by a similar reasoning, draw the same point to all things to be thought more gracefully, things which, as soon as they depart even a little from the highest pleasure, offend,
Ut gratas inter mensas symphonia discors,
Et crassum unguentum et Sardo cum melle papaver,
Offendant, poterat duci quia cena sine istis:
"As at an agreeable entertainment discordant music, and muddy perfume, and poppies mixed with Sardinian honey give offense, because the supper might have passed without them."
Hoc significatu nullum laudabile mediocre est in aestheticis.
In this sense nothing praiseworthy is mediocre in aesthetics.
Adeoque medium cogitandi genus illis non solum, his non bene, mediocre videretur. § 266.
And therefore the medium kind of thinking would seem mediocre not only to the former, but not rightly to the latter, § 266.
Mediocre dixissem medium cogitandi genus,
I would have called the medium kind of thinking mediocre,
nisi duplex obstaret ambiguitas,
if a double ambiguity did not stand in the way:
1) eorum, qui mediocritatem illam amant cum peripateticis,
1) the ambiguity of those who, with the Peripatetics,
quae est inter nimium et parum quoque
love that mediocrity which is between too much and too little,
significatu omne laudabile mediocre est,
in which sense every praiseworthy thing is mediocre;
2) eorum qui non
2) the ambiguity of those who not only agree
cum Horatio solum faciunt, quando edicit:
with Horace when he declares:
mediocribus esse poetis
Non homines, non dii, non concessere columnae;
"[A] mediocrity in poets neither gods, nor men, nor [even] the booksellers' shops have endured."
sed idem etiam ob similem
but also, by a similar reasoning,
rationem ad omnia venustius cogitanda trahunt,
draw the same point to all things to be thought more gracefully,
quae, quam primum a summa voluptate,
things which, as soon as they depart even a little from
vel paulum decedant;
the highest pleasure, offend,
Ut gratas inter mensas symphonia discors,
Et crassum unguentum et Sardo cum melle papaver,
Offendant, poterat duci quia cena sine istis:
"As at an agreeable entertainment discordant music, and muddy perfume, and poppies mixed with Sardinian honey give offense, because the supper might have passed without them."
Hoc significatu nullum laudabile mediocre est in aestheticis.
In this sense nothing praiseworthy is mediocre in aesthetics.
Adeoque medium cogitandi genus illis non solum,
And therefore the medium kind of thinking would seem mediocre not only
his non bene, mediocre videretur. § 266.
to the former, but not rightly to the latter, § 266.
Mediocre dixissem medium cogitandi genus, nisi duplex obstaret ambiguitas, 1) eorum, qui mediocritatem illam amant cum peripateticis, quae est inter nimium et parum quoque significatu omne laudabile mediocre est, 2) eorum qui non cum Horatio solum faciunt, quando edicit: / I would have called the medium kind of thinking mediocre, if a double ambiguity did not stand in the way: 1) the ambiguity of those who, with the Peripatetics, love that mediocrity which is between too much and too little, in which sense every praiseworthy thing is mediocre; 2) the ambiguity of those who not only agree with Horace when he declares:
mediocribus esse poetis
Non homines, non dii, non concessere columnae;
"[A] mediocrity in poets neither gods, nor men, nor [even] the booksellers' shops have endured."
sed idem etiam ob similem rationem ad omnia venustius cogitanda trahunt, quae, quam primum a summa voluptate, vel paulum decedant; / but also, by a similar reasoning, draw the same point to all things to be thought more gracefully, things which, as soon as they depart even a little from the highest pleasure, offend,
Ut gratas inter mensas symphonia discors,
Et crassum unguentum et Sardo cum melle papaver,
Offendant, poterat duci quia cena sine istis:
"As at an agreeable entertainment discordant music, and muddy perfume, and poppies mixed with Sardinian honey give offense, because the supper might have passed without them."
Hoc significatu nullum laudabile mediocre est in aestheticis. / In this sense nothing praiseworthy is mediocre in aesthetics.
Adeoque medium cogitandi genus illis non solum, his non bene, mediocre videretur. § 266. / And therefore the medium kind of thinking would seem mediocre not only to the former, but not rightly to the latter, § 266.
§ 270
Temperatum idem cur dicatur cogitandi genus, § 267. iam vidimus, quum vere Temperatvm Cogitandi Genus; vel mediocritatem laudabilem in omni cogitationum vi, § 22. significet, § 269. Lativs; vel Strictivs idem adhibitum tali themati inter eiusmodi respectus, in quibus vehementiores animi contentiones esse pulcrae non possent. Primum est, quale exspectes cogitandi genus.
Why the same kind of thinking is called tempered, § 267, we have already seen, since the truly Tempered Kind of Thinking, taken more broadly, signifies a praiseworthy mediocrity in every force of thoughts, § 22, § 269; or, taken more strictly, signifies the same kind applied to such a theme among respects of such a sort that more vehement strivings of the mind could not be beautiful. The first is the kind of thinking you would expect:
Aequam valentis rebus in arduis
Servare mentem, non secus in bonis
Ab insolenti temperatam
Laetitia.
"An equal mind, when storms o'ercloud,
Maintain, nor 'neath a brighter sky
Let pleasure make your heart too proud,
O Dellius, Dellius! sure to die,"
Quando Cicero De Or. II. 212:
When Cicero, De Oratore II.212, says,
Non est, inquit, ulla temperatior oratio, quam illa, in qua asperitas contentionis oratoris ipsius humanitate conditur, remissio autem lenitatis quadam gravitate et contentione firmatur:
"[N]or is there any species of eloquence better tempered than that in which the asperity of contention in the orator is mitigated by his humanity, or in which the relaxed tone of gentleness is sustained by a becoming gravity and energy."
sane, medii cogitandi generis, de quo nunc loquimur praecepta dare non voluit. Mihi hic videtur loqui de genere cogitandi, quod temperatum latius dixi.
he certainly did not intend to give precepts for the medium kind of thinking of which we are now speaking. Here he seems to me to speak about the kind of thinking that I called tempered in the broader sense.
Temperatum idem cur dicatur cogitandi genus, § 267. iam vidimus, quum vere Temperatvm Cogitandi Genus; vel mediocritatem laudabilem in omni cogitationum vi, § 22. significet, § 269. Lativs; vel Strictivs idem adhibitum tali themati inter eiusmodi respectus, in quibus vehementiores animi contentiones esse pulcrae non possent.
Why the same kind of thinking is called tempered, § 267, we have already seen, since the truly Tempered Kind of Thinking, taken more broadly, signifies a praiseworthy mediocrity in every force of thoughts, § 22, § 269; or, taken more strictly, signifies the same kind applied to such a theme among respects of such a sort that more vehement strivings of the mind could not be beautiful.
Primum est, quale exspectes cogitandi genus.
The first is the kind of thinking you would expect:
Aequam valentis rebus in arduis
Servare mentem, non secus in bonis
Ab insolenti temperatam
Laetitia.
"An equal mind, when storms o'ercloud,
Maintain, nor 'neath a brighter sky
Let pleasure make your heart too proud,
O Dellius, Dellius! sure to die,"
Quando Cicero De Or. II. 212:
When Cicero, De Oratore II.212, says,
Non est, inquit, ulla temperatior oratio, quam illa, in qua asperitas contentionis oratoris ipsius humanitate conditur, remissio autem lenitatis quadam gravitate et contentione firmatur:
"[N]or is there any species of eloquence better tempered than that in which the asperity of contention in the orator is mitigated by his humanity, or in which the relaxed tone of gentleness is sustained by a becoming gravity and energy."
sane, medii cogitandi generis, de quo nunc loquimur praecepta dare non voluit.
he certainly did not intend to give precepts for the medium kind of thinking of which we are now speaking.
Mihi hic videtur loqui de genere cogitandi, quod temperatum latius dixi.
Here he seems to me to speak about the kind of thinking that I called tempered in the broader sense.
Temperatum idem cur dicatur cogitandi genus, § 267.
Why the same kind of thinking is called tempered, § 267,
iam vidimus, quum vere Temperatvm Cogitandi Genus;
we have already seen, since the truly Tempered Kind of Thinking, taken
vel mediocritatem laudabilem in omni cogitationum vi,
more broadly, signifies a praiseworthy mediocrity in every force of
§ 22. significet, § 269. Lativs;
thoughts, § 22, § 269; or, taken
vel Strictivs idem adhibitum tali
more strictly, signifies the same kind applied to such
themati inter eiusmodi respectus, in quibus
a theme among respects of such a sort
vehementiores animi contentiones esse pulcrae non possent.
that more vehement strivings of the mind could not be beautiful.
Primum est, quale exspectes cogitandi genus.
The first is the kind of thinking you would expect:
Aequam valentis rebus in arduis
Servare mentem, non secus in bonis
Ab insolenti temperatam
Laetitia.
"An equal mind, when storms o'ercloud,
Maintain, nor 'neath a brighter sky
Let pleasure make your heart too proud,
O Dellius, Dellius! sure to die,"
Quando Cicero De Or. II. 212:
When Cicero, De Oratore II.212, says,
Non est, inquit, ulla temperatior oratio, quam illa, in qua asperitas contentionis oratoris ipsius humanitate conditur, remissio autem lenitatis quadam gravitate et contentione firmatur:
"[N]or is there any species of eloquence better tempered than that in which the asperity of contention in the orator is mitigated by his humanity, or in which the relaxed tone of gentleness is sustained by a becoming gravity and energy."
sane, medii cogitandi generis,
he certainly did not intend to
de quo nunc loquimur praecepta
give precepts for the medium kind of thinking of
dare non voluit.
which we are now speaking.
Mihi hic videtur loqui de genere cogitandi,
Here he seems to me to speak about the kind of thinking
quod temperatum latius dixi.
that I called tempered in the broader sense.
Temperatum idem cur dicatur cogitandi genus, § 267. iam vidimus, quum vere Temperatvm Cogitandi Genus; vel mediocritatem laudabilem in omni cogitationum vi, § 22. significet, § 269. Lativs; vel Strictivs idem adhibitum tali themati inter eiusmodi respectus, in quibus vehementiores animi contentiones esse pulcrae non possent. / Why the same kind of thinking is called tempered, § 267, we have already seen, since the truly Tempered Kind of Thinking, taken more broadly, signifies a praiseworthy mediocrity in every force of thoughts, § 22, § 269; or, taken more strictly, signifies the same kind applied to such a theme among respects of such a sort that more vehement strivings of the mind could not be beautiful.
Primum est, quale exspectes cogitandi genus. / The first is the kind of thinking you would expect:
Aequam valentis rebus in arduis
Servare mentem, non secus in bonis
Ab insolenti temperatam
Laetitia.
"An equal mind, when storms o'ercloud,
Maintain, nor 'neath a brighter sky
Let pleasure make your heart too proud,
O Dellius, Dellius! sure to die,"
Quando Cicero De Or. II. 212: / When Cicero, De Oratore II.212, says,
Non est, inquit, ulla temperatior oratio, quam illa, in qua asperitas contentionis oratoris ipsius humanitate conditur, remissio autem lenitatis quadam gravitate et contentione firmatur:
"[N]or is there any species of eloquence better tempered than that in which the asperity of contention in the orator is mitigated by his humanity, or in which the relaxed tone of gentleness is sustained by a becoming gravity and energy."
sane, medii cogitandi generis, de quo nunc loquimur praecepta dare non voluit. / he certainly did not intend to give precepts for the medium kind of thinking of which we are now speaking.
Mihi hic videtur loqui de genere cogitandi, quod temperatum latius dixi. / Here he seems to me to speak about the kind of thinking that I called tempered in the broader sense.
§ 271
In Oratore autem 91–96. de nulla re certius loqui iudicetur Cicero prima fronte, quam de medio cogitandi genere, de quo nos etiam, § 266. Interponit illud humili et amplissimo, modicum et temperatum appellans. Interim describit illud, robustius quidem, ac humile; in quo tamen nerviorum vel minimum, plenius humili; quam autem ornatum copiosumque, summissius, in quo loci communes sine contentione dicantur, quales (oratores) euadant fere e philosophorum scholis, quorum quisque per se probetur, nisi coram sit comparatus ille fortiori, (de quo deinde, amplius, copiosius, gravius.) Jam hinc suspiceris temperatum cogitandi genus hic adhuc, ut medium vi ac robore, § 270. generatim, et, ut ita dicam, in abstracto considerari, tunc demum laudem adepturum, vel vituperium, si viderimus, quibus applicetur materiis formisque cogitandi pulcre, quatenus inter se differunt, velut in concreto. Omnem dubitationem eximet ipse Cicero, tandem non temperatum dicendi genus in eloquentibus, sed eum demum eloquentem agnoscens, qui humilia subtiliter, § XVIII. magna graviter, mediocria temperate potest dicere. Neque adeo temperatum Ciceronis genus, sed temperatum mediocria, (media, arbusta) cogitandi genus illud est, quod medium in vere pulcris dici mereatur, § 266. idemque strictius erit temperatum ex significatu § 270, 268.
But in Orator 91–96 Cicero may, at first sight, be judged to speak about nothing more certainly than about the medium kind of thinking, about which we too have spoken, § 266. He places it between the low and the fullest, calling it moderate and tempered. Meanwhile he describes it as indeed more robust than the low; yet in it there is even very little of sinews, fuller than the low; but lower than the adorned and copious kind, in which commonplaces are spoken without contention, such as orators almost become from the schools of philosophers, each of whom is approved by himself, unless he is compared face to face with that stronger man – concerning whom he then speaks more fully, more copiously, more gravely. Hence you may already suspect that the tempered kind of thinking is here still being considered as medium in force and strength, § 270, generally and, so to speak, in the abstract; only then will it acquire praise or blame when we have seen to what materials and forms of beautiful thinking it is applied, insofar as they differ among themselves, as it were in the concrete. Cicero himself will remove every doubt, finally recognizing among the eloquent not a tempered kind of speaking, but only that man as eloquent who can speak low things subtly, § XVIII, great things gravely, and middling things temperately. And therefore it is not Cicero's tempered kind, but the tempered kind of thinking of middling things – "middle things, arbusta" – that deserves to be called medium among truly beautiful things, § 266, and it will be tempered in the stricter sense from the meaning of § 270 and § 268.
In Oratore autem 91–96. de nulla re certius loqui iudicetur Cicero prima fronte, quam de medio cogitandi genere, de quo nos etiam, § 266. Interponit illud humili et amplissimo, modicum et temperatum appellans.
But in Orator 91–96 Cicero may, at first sight, be judged to speak about nothing more certainly than about the medium kind of thinking, about which we too have spoken, § 266. He places it between the low and the fullest, calling it moderate and tempered.
Interim describit illud, robustius quidem, ac humile; in quo tamen nerviorum vel minimum, plenius humili; quam autem ornatum copiosumque, summissius, in quo loci communes sine contentione dicantur, quales (oratores) euadant fere e philosophorum scholis, quorum quisque per se probetur, nisi coram sit comparatus ille fortiori, (de quo deinde, amplius, copiosius, gravius.)
Meanwhile he describes it as indeed more robust than the low; yet in it there is even very little of sinews, fuller than the low; but lower than the adorned and copious kind, in which commonplaces are spoken without contention, such as orators almost become from the schools of philosophers, each of whom is approved by himself, unless he is compared face to face with that stronger man – concerning whom he then speaks more fully, more copiously, more gravely.
Jam hinc suspiceris temperatum cogitandi genus hic adhuc, ut medium vi ac robore, § 270. generatim, et, ut ita dicam, in abstracto considerari, tunc demum laudem adepturum, vel vituperium, si viderimus, quibus applicetur materiis formisque cogitandi pulcre, quatenus inter se differunt, velut in concreto.
Hence you may already suspect that the tempered kind of thinking is here still being considered as medium in force and strength, § 270, generally and, so to speak, in the abstract; only then will it acquire praise or blame when we have seen to what materials and forms of beautiful thinking it is applied, insofar as they differ among themselves, as it were in the concrete.
Omnem dubitationem eximet ipse Cicero, tandem non temperatum dicendi genus in eloquentibus, sed eum demum eloquentem agnoscens, qui humilia subtiliter, § XVIII. magna graviter, mediocria temperate potest dicere.
Cicero himself will remove every doubt, finally recognizing among the eloquent not a tempered kind of speaking, but only that man as eloquent who can speak low things subtly, § XVIII, great things gravely, and middling things temperately.
Neque adeo temperatum Ciceronis genus, sed temperatum mediocria, (media, arbusta) cogitandi genus illud est, quod medium in vere pulcris dici mereatur, § 266. idemque strictius erit temperatum ex significatu § 270, 268.
And therefore it is not Cicero's tempered kind, but the tempered kind of thinking of middling things – "middle things, arbusta" – that deserves to be called medium among truly beautiful things, § 266, and it will be tempered in the stricter sense from the meaning of § 270 and § 268.
In Oratore autem 91–96. de nulla
But in Orator 91–96 Cicero may, at first sight,
re certius loqui iudicetur Cicero prima fronte,
be judged to speak about nothing more certainly
quam de medio cogitandi genere,
than about the medium kind of thinking,
de quo nos etiam, § 266.
about which we too have spoken, § 266.
Interponit illud humili et amplissimo,
He places it between the low and the fullest,
modicum et temperatum appellans.
calling it moderate and tempered.
Interim describit illud, robustius quidem, ac humile;
Meanwhile he describes it as indeed more robust than the low;
in quo
yet in it there is even very little of sinews,
tamen nerviorum vel minimum, plenius humili;
fuller than the low; but lower than
quam autem ornatum copiosumque, summissius, in quo loci communes
the adorned and copious kind, in which commonplaces
sine contentione dicantur, quales (oratores)
are spoken without contention, such as orators almost become
euadant fere e philosophorum scholis,
from the schools of philosophers, each of whom
quorum quisque per se probetur, nisi coram sit comparatus
is approved by himself, unless he is compared
ille fortiori,
face to face with that stronger man – concerning
(de quo deinde, amplius, copiosius, gravius.)
whom he then speaks more fully, more copiously, more gravely.
Jam hinc suspiceris temperatum
Hence you may already suspect that the tempered
cogitandi genus hic adhuc,
kind of thinking is here still
ut medium vi ac robore, § 270.
being considered as medium in force and strength, § 270,
generatim, et, ut ita dicam, in abstracto
generally and, so to speak, in the abstract;
considerari, tunc demum laudem adepturum,
only then will it acquire praise or blame
vel vituperium, si viderimus, quibus applicetur materiis formisque
when we have seen to what materials and forms
cogitandi pulcre,
of beautiful thinking it is applied,
quatenus inter se differunt, velut in concreto.
insofar as they differ among themselves, as it were in the concrete.
Omnem dubitationem eximet ipse Cicero,
Cicero himself will remove every doubt,
tandem non temperatum dicendi genus in eloquentibus,
finally recognizing among the eloquent not a tempered kind of speaking,
sed eum demum eloquentem agnoscens, qui humilia subtiliter,
but only that man as eloquent who can speak low
§ XVIII. magna graviter, mediocria temperate potest dicere.
things subtly, § XVIII, great things gravely, and middling things temperately.
Neque adeo temperatum Ciceronis genus,
And therefore it is not Cicero's tempered kind,
sed temperatum mediocria, (media,
but the tempered kind of thinking
arbusta) cogitandi genus illud est,
of middling things – "middle things, arbusta" – that deserves to
quod medium in vere pulcris dici mereatur, § 266.
be called medium among truly beautiful things, § 266,
idemque strictius erit temperatum
and it will be tempered in the stricter sense
ex significatu § 270, 268.
from the meaning of § 270 and § 268.
In Oratore autem 91–96. de nulla re certius loqui iudicetur Cicero prima fronte, quam de medio cogitandi genere, de quo nos etiam, § 266. Interponit illud humili et amplissimo, modicum et temperatum appellans. / But in Orator 91–96 Cicero may, at first sight, be judged to speak about nothing more certainly than about the medium kind of thinking, about which we too have spoken, § 266. He places it between the low and the fullest, calling it moderate and tempered.
Interim describit illud, robustius quidem, ac humile; in quo tamen nerviorum vel minimum, plenius humili; quam autem ornatum copiosumque, summissius, in quo loci communes sine contentione dicantur, quales (oratores) euadant fere e philosophorum scholis, quorum quisque per se probetur, nisi coram sit comparatus ille fortiori, (de quo deinde, amplius, copiosius, gravius.) / Meanwhile he describes it as indeed more robust than the low; yet in it there is even very little of sinews, fuller than the low; but lower than the adorned and copious kind, in which commonplaces are spoken without contention, such as orators almost become from the schools of philosophers, each of whom is approved by himself, unless he is compared face to face with that stronger man – concerning whom he then speaks more fully, more copiously, more gravely.
Jam hinc suspiceris temperatum cogitandi genus hic adhuc, ut medium vi ac robore, § 270. generatim, et, ut ita dicam, in abstracto considerari, tunc demum laudem adepturum, vel vituperium, si viderimus, quibus applicetur materiis formisque cogitandi pulcre, quatenus inter se differunt, velut in concreto. / Hence you may already suspect that the tempered kind of thinking is here still being considered as medium in force and strength, § 270, generally and, so to speak, in the abstract; only then will it acquire praise or blame when we have seen to what materials and forms of beautiful thinking it is applied, insofar as they differ among themselves, as it were in the concrete.
Omnem dubitationem eximet ipse Cicero, tandem non temperatum dicendi genus in eloquentibus, sed eum demum eloquentem agnoscens, qui humilia subtiliter, § XVIII. magna graviter, mediocria temperate potest dicere. / Cicero himself will remove every doubt, finally recognizing among the eloquent not a tempered kind of speaking, but only that man as eloquent who can speak low things subtly, § XVIII, great things gravely, and middling things temperately.
Neque adeo temperatum Ciceronis genus, sed temperatum mediocria, (media, arbusta) cogitandi genus illud est, quod medium in vere pulcris dici mereatur, § 266. idemque strictius erit temperatum ex significatu § 270, 268. / And therefore it is not Cicero's tempered kind, but the tempered kind of thinking of middling things – "middle things, arbusta" – that deserves to be called medium among truly beautiful things, § 266, and it will be tempered in the stricter sense from the meaning of § 270 and § 268.
§ 272
Medium cogitandi genus admittit iterum suos gradus, § 266. prout vel a tenui, vel a sublimi propius abest. Quemadmodum tenuium in bucolicis Virgilii, § 239. Scaliger imum cogitandi genus, § 233. deprehendit in Moeri, medium in Gallo, sublime in Sileno: ita in medio cogitandi genere, georgicorum eiusdem, imum denuo collocat, in aratione et satione, medium in fabula Aristaei, sublime in pestilentia. Pari ratione mihi videtur medium in aestheticis cogitandi genus, et medium in orationibus, § 271. probe differre, quanquam nec nego vel huius esse denuo gradus. Ad hoc referuntur orationes Ciceronis pro lege Manilia, pro Marcello, pro Cornelio Balbo, post reditum ad Quirites, et in senatu. In quibus interim aliquam magnitudinis differentiam lubenter concedo.
The medium kind of thinking again admits its own degrees, § 266, according as it is nearer either to the slender or to the sublime. Just as Scaliger, among the slender things in Virgil's bucolics, § 239, detects the lowest kind of thinking, § 233, in Moeris, the middle in Gallus, and the sublime in Silenus, so in the medium kind of thinking of the same poet's Georgics he again places the lowest in plowing and sowing, the middle in the tale of Aristaeus, and the sublime in the pestilence. By a similar reasoning the medium kind of thinking in aesthetic matters and the medium kind in orations, § 271, seem to me to differ properly, although I do not deny that even this latter has degrees again. To this belong Cicero's speeches For the Manilian Law, For Marcellus, For Cornelius Balbus, After His Return to the Quirites, and After His Return in the Senate. Meanwhile I willingly grant some difference of magnitude among them.
Medium cogitandi genus admittit iterum suos gradus, § 266. prout vel a tenui, vel a sublimi propius abest.
The medium kind of thinking again admits its own degrees, § 266, according as it is nearer either to the slender or to the sublime.
Quemadmodum tenuium in bucolicis Virgilii, § 239. Scaliger imum cogitandi genus, § 233. deprehendit in Moeri, medium in Gallo, sublime in Sileno: ita in medio cogitandi genere, georgicorum eiusdem, imum denuo collocat, in aratione et satione, medium in fabula Aristaei, sublime in pestilentia.
Just as Scaliger, among the slender things in Virgil's bucolics, § 239, detects the lowest kind of thinking, § 233, in Moeris, the middle in Gallus, and the sublime in Silenus, so in the medium kind of thinking of the same poet's Georgics he again places the lowest in plowing and sowing, the middle in the tale of Aristaeus, and the sublime in the pestilence.
Pari ratione mihi videtur medium in aestheticis cogitandi genus, et medium in orationibus, § 271. probe differre, quanquam nec nego vel huius esse denuo gradus.
By a similar reasoning the medium kind of thinking in aesthetic matters and the medium kind in orations, § 271, seem to me to differ properly, although I do not deny that even this latter has degrees again.
Ad hoc referuntur orationes Ciceronis pro lege Manilia, pro Marcello, pro Cornelio Balbo, post reditum ad Quirites, et in senatu.
To this belong Cicero's speeches For the Manilian Law, For Marcellus, For Cornelius Balbus, After His Return to the Quirites, and After His Return in the Senate.
In quibus interim aliquam magnitudinis differentiam lubenter concedo.
Meanwhile I willingly grant some difference of magnitude among them.
Medium cogitandi genus admittit iterum suos gradus, § 266.
The medium kind of thinking again admits its own degrees, § 266,
prout vel a tenui,
according as it is nearer either
vel a sublimi propius abest.
to the slender or to the sublime.
Quemadmodum tenuium in bucolicis Virgilii, § 239.
Just as Scaliger, among the slender things in Virgil's bucolics, § 239,
Scaliger imum cogitandi genus, § 233.
detects the lowest kind of thinking, § 233,
deprehendit in Moeri, medium in Gallo, sublime in Sileno:
in Moeris, the middle in Gallus, and the sublime in Silenus,
ita in medio cogitandi genere,
so in the medium kind of thinking of the
georgicorum eiusdem, imum denuo collocat,
same poet's Georgics he again places the lowest
in aratione et satione, medium in fabula Aristaei,
in plowing and sowing, the middle in the tale of Aristaeus,
sublime in pestilentia.
and the sublime in the pestilence.
Pari ratione mihi videtur medium
By a similar reasoning the medium kind of thinking
in aestheticis cogitandi genus, et medium in orationibus, § 271.
in aesthetic matters and the medium kind in orations, § 271,
probe differre,
seem to me to differ properly,
quanquam nec nego vel huius esse denuo gradus.
although I do not deny that even this latter has degrees again.
Ad hoc referuntur orationes Ciceronis pro lege Manilia,
To this belong Cicero's speeches For the Manilian
pro Marcello, pro Cornelio Balbo,
Law, For Marcellus, For Cornelius Balbus,
post reditum ad Quirites,
After His Return to the Quirites,
et in senatu.
and After His Return in the Senate.
In quibus interim aliquam magnitudinis differentiam lubenter concedo.
Meanwhile I willingly grant some difference of magnitude among them.
Medium cogitandi genus admittit iterum suos gradus, § 266. prout vel a tenui, vel a sublimi propius abest. / The medium kind of thinking again admits its own degrees, § 266, according as it is nearer either to the slender or to the sublime.
Quemadmodum tenuium in bucolicis Virgilii, § 239. Scaliger imum cogitandi genus, § 233. deprehendit in Moeri, medium in Gallo, sublime in Sileno: ita in medio cogitandi genere, georgicorum eiusdem, imum denuo collocat, in aratione et satione, medium in fabula Aristaei, sublime in pestilentia. / Just as Scaliger, among the slender things in Virgil's bucolics, § 239, detects the lowest kind of thinking, § 233, in Moeris, the middle in Gallus, and the sublime in Silenus, so in the medium kind of thinking of the same poet's Georgics he again places the lowest in plowing and sowing, the middle in the tale of Aristaeus, and the sublime in the pestilence.
Pari ratione mihi videtur medium in aestheticis cogitandi genus, et medium in orationibus, § 271. probe differre, quanquam nec nego vel huius esse denuo gradus. / By a similar reasoning the medium kind of thinking in aesthetic matters and the medium kind in orations, § 271, seem to me to differ properly, although I do not deny that even this latter has degrees again.
Ad hoc referuntur orationes Ciceronis pro lege Manilia, pro Marcello, pro Cornelio Balbo, post reditum ad Quirites, et in senatu. / To this belong Cicero's speeches For the Manilian Law, For Marcellus, For Cornelius Balbus, After His Return to the Quirites, and After His Return in the Senate.
In quibus interim aliquam magnitudinis differentiam lubenter concedo. / Meanwhile I willingly grant some difference of magnitude among them.
§ 273
Opere in longo medium cogitandi genus non excludit quaedam sublimia, quaedam tenuia, § 235. Haec non ex pede, ac modulo § 272. tantum, sed etiam, quae, sola si essent, non sine tumore, vel in mediis haberentur materiis. e.g.
In a long work the medium kind of thinking does not exclude certain sublime things and certain slender things, § 235. These are not only things measured by foot and measure, § 272, but also things which, if they stood alone, would be held not without swelling even in medium materials. For example:
saepe exiguus mus,
Sub terris posuitque domos, atque horrea fecit.
"[O]ft builds the tiny mouse
Her home, and plants her granary, underground,"
Georg. I. 181. Virg.
Virgil, Georgics I.181;
Saepius et tectis penetralibus extulit ova
Angustum formica terens iter.
"Oft, too, the ant from out her inmost cells,
Fretting the narrow path, her eggs conveys;"
Ib. 380.
Grandium mediis mistorum exemplum esto
ibid. 380. Let this be an example of great things mixed among middle things:
Sol etiam exstincto miseratus Caesare Romam,
Quum caput obscura nitidum ferrugine texit,
Impiaque aeternam timuerunt saecula noctem.
"He too it was, when Caesar's light was quenched,
For Rome had pity, when his bright head he veiled
In iron-hued darkness, till a godless age
Trembled for night eternal."
e.c. nisi hic Virgilium Georg. I. 465–510. vere iusto nonnihil altius evectum velis concedere:
etc.; unless here you wish to concede that Virgil, Georgics I.465–510, has truly been carried somewhat higher than is just:
Ut, quum carceribus sese effudere quadrigae,
Addunt se in spatia, et frustra retinacula tendens,
Fertur equis auriga, nec audit currus habenas,
"[A]s when
The four-horse chariots from the barriers poured
Still quicken o'er the course, and, idly now
Grasping the reins, the driver by his team
Is onward borne, nor heeds the car his curb."
v. 512.
v. 512.
Opere in longo medium cogitandi genus non excludit quaedam sublimia, quaedam tenuia, § 235. Haec non ex pede, ac modulo § 272. tantum, sed etiam, quae, sola si essent, non sine tumore, vel in mediis haberentur materiis. e.g.
In a long work the medium kind of thinking does not exclude certain sublime things and certain slender things, § 235. These are not only things measured by foot and measure, § 272, but also things which, if they stood alone, would be held not without swelling even in medium materials. For example:
saepe exiguus mus,
Sub terris posuitque domos, atque horrea fecit.
"[O]ft builds the tiny mouse
Her home, and plants her granary, underground,"
Georg. I. 181. Virg.
Virgil, Georgics I.181;
Saepius et tectis penetralibus extulit ova
Angustum formica terens iter.
"Oft, too, the ant from out her inmost cells,
Fretting the narrow path, her eggs conveys;"
Ib. 380.
Grandium mediis mistorum exemplum esto
ibid. 380. Let this be an example of great things mixed among middle things:
Sol etiam exstincto miseratus Caesare Romam,
Quum caput obscura nitidum ferrugine texit,
Impiaque aeternam timuerunt saecula noctem.
"He too it was, when Caesar's light was quenched,
For Rome had pity, when his bright head he veiled
In iron-hued darkness, till a godless age
Trembled for night eternal."
e.c. nisi hic Virgilium Georg. I. 465–510. vere iusto nonnihil altius evectum velis concedere:
etc.; unless here you wish to concede that Virgil, Georgics I.465–510, has truly been carried somewhat higher than is just:
Ut, quum carceribus sese effudere quadrigae,
Addunt se in spatia, et frustra retinacula tendens,
Fertur equis auriga, nec audit currus habenas,
"[A]s when
The four-horse chariots from the barriers poured
Still quicken o'er the course, and, idly now
Grasping the reins, the driver by his team
Is onward borne, nor heeds the car his curb."
v. 512.
v. 512.
Opere in longo medium
In a long work the medium kind of
cogitandi genus non excludit quaedam sublimia, quaedam tenuia, § 235.
thinking does not exclude certain sublime things and certain slender things, § 235.
Haec non ex pede, ac modulo § 272.
These are not only things measured by foot and measure, § 272,
tantum, sed etiam, quae, sola si essent,
but also things which, if they stood alone,
non sine tumore, vel in mediis haberentur materiis.
would be held not without swelling even in medium materials.
e.g.
For example:
saepe exiguus mus,
Sub terris posuitque domos, atque horrea fecit.
"[O]ft builds the tiny mouse
Her home, and plants her granary, underground,"
Georg. I. 181. Virg.
Virgil, Georgics I.181;
Saepius et tectis penetralibus extulit ova
Angustum formica terens iter.
"Oft, too, the ant from out her inmost cells,
Fretting the narrow path, her eggs conveys;"
Ib. 380. Grandium mediis mistorum exemplum
ibid. 380. Let this be an example of great
esto
things mixed among middle things:
Sol etiam exstincto miseratus Caesare Romam,
Quum caput obscura nitidum ferrugine texit,
Impiaque aeternam timuerunt saecula noctem.
"He too it was, when Caesar's light was quenched,
For Rome had pity, when his bright head he veiled
In iron-hued darkness, till a godless age
Trembled for night eternal."
e.c. nisi hic Virgilium Georg.
etc.; unless here you wish to concede that Virgil, Georgics
I. 465–510. vere iusto nonnihil altius evectum velis concedere:
I.465–510, has truly been carried somewhat higher than is just:
Ut, quum carceribus sese effudere quadrigae,
Addunt se in spatia, et frustra retinacula tendens,
Fertur equis auriga, nec audit currus habenas,
"[A]s when
The four-horse chariots from the barriers poured
Still quicken o'er the course, and, idly now
Grasping the reins, the driver by his team
Is onward borne, nor heeds the car his curb."
v. 512.
v. 512.
Opere in longo medium cogitandi genus non excludit quaedam sublimia, quaedam tenuia, § 235. Haec non ex pede, ac modulo § 272. tantum, sed etiam, quae, sola si essent, non sine tumore, vel in mediis haberentur materiis. e.g. / In a long work the medium kind of thinking does not exclude certain sublime things and certain slender things, § 235. These are not only things measured by foot and measure, § 272, but also things which, if they stood alone, would be held not without swelling even in medium materials. For example:
saepe exiguus mus,
Sub terris posuitque domos, atque horrea fecit.
"[O]ft builds the tiny mouse
Her home, and plants her granary, underground,"
Georg. I. 181. Virg. / Virgil, Georgics I.181;
Saepius et tectis penetralibus extulit ova
Angustum formica terens iter.
"Oft, too, the ant from out her inmost cells,
Fretting the narrow path, her eggs conveys;"
Ib. 380. Grandium mediis mistorum exemplum esto / ibid. 380. Let this be an example of great things mixed among middle things:
Sol etiam exstincto miseratus Caesare Romam,
Quum caput obscura nitidum ferrugine texit,
Impiaque aeternam timuerunt saecula noctem.
"He too it was, when Caesar's light was quenched,
For Rome had pity, when his bright head he veiled
In iron-hued darkness, till a godless age
Trembled for night eternal."
e.c. nisi hic Virgilium Georg. I. 465–510. vere iusto nonnihil altius evectum velis concedere: / etc.; unless here you wish to concede that Virgil, Georgics I.465–510, has truly been carried somewhat higher than is just:
Ut, quum carceribus sese effudere quadrigae,
Addunt se in spatia, et frustra retinacula tendens,
Fertur equis auriga, nec audit currus habenas,
"[A]s when
The four-horse chariots from the barriers poured
Still quicken o'er the course, and, idly now
Grasping the reins, the driver by his team
Is onward borne, nor heeds the car his curb."
v. 512. / v. 512.
§ 274
De aequabilitate medii cogitationum elegantium generis iam vidimus § 268. Hinc in virtutibus ipsi propriis, ex relatione Ciceronis, § 266. sola restaret facilitas. Sed quaenam haec sit virtus, et ita quidem concipienda, ut medio cogitandi generi sola sua maneat et propria? Non ago nunc Ciceronis interpretem. Indicabo potius, quam ipsa natura huius characteris facilitatem sibi peculiarem postulet, eam scilicet et tantam rotundae brevitatis mensuram, tantasque reliquarum venerum, § 22. gratias nec minores, nec maiores, quantam quiuis nobile vivendi genus assequutus et proportionalem illi culturam ingenii facile se vel ipsum praestare, vel saltim sine longiori opera pulcre intellecturum deprehensurumque possit considere, § 266. si denuo abstrahamus a difficultate eloquutionis, § 244. quae huc non pertinet, § 18. Hinc et tantopere laudata Ciceroni suavitas in temperato dicendi genere, huic medio cogitandi generi tribuitur respectu spectatoris, in quo nobile vivendi genus licet supponere. Cic. Or. 91. § 271.
We have already seen, § 268, about the equability of the medium kind of elegant thoughts. Hence, among the virtues proper to it, according to Cicero's report, § 266, only facility would remain. But what is this virtue, and indeed to be conceived in such a way that it remains the sole and proper one of the medium kind of thinking? I am not now acting as Cicero's interpreter. Rather, I shall indicate what facility the very nature of this character demands for itself as peculiar: namely, that measure, and that much, of rounded brevity, and those graces of the remaining charms, § 22, neither smaller nor greater, which anyone who has attained a noble mode of living and a cultivation of talent proportioned to it may confidently think that he can easily either display himself, or at least understand beautifully and discover without longer labor, § 266, if we again abstract from the difficulty of expression, § 244, which does not belong here, § 18. Hence also the sweetness so greatly praised by Cicero in the tempered kind of speaking is attributed to this medium kind of thinking with respect to the spectator, in whom it is permissible to suppose a noble mode of living. Cicero, Orator 91; § 271.
De aequabilitate medii cogitationum elegantium generis iam vidimus § 268. Hinc in virtutibus ipsi propriis, ex relatione Ciceronis, § 266. sola restaret facilitas.
We have already seen, § 268, about the equability of the medium kind of elegant thoughts. Hence, among the virtues proper to it, according to Cicero's report, § 266, only facility would remain.
Sed quaenam haec sit virtus, et ita quidem concipienda, ut medio cogitandi generi sola sua maneat et propria?
But what is this virtue, and indeed to be conceived in such a way that it remains the sole and proper one of the medium kind of thinking?
Non ago nunc Ciceronis interpretem.
I am not now acting as Cicero's interpreter.
Indicabo potius, quam ipsa natura huius characteris facilitatem sibi peculiarem postulet, eam scilicet et tantam rotundae brevitatis mensuram, tantasque reliquarum venerum, § 22. gratias nec minores, nec maiores, quantam quiuis nobile vivendi genus assequutus et proportionalem illi culturam ingenii facile se vel ipsum praestare, vel saltim sine longiori opera pulcre intellecturum deprehensurumque possit considere, § 266. si denuo abstrahamus a difficultate eloquutionis, § 244. quae huc non pertinet, § 18. Hinc et tantopere laudata Ciceroni suavitas in temperato dicendi genere, huic medio cogitandi generi tribuitur respectu spectatoris, in quo nobile vivendi genus licet supponere.
Rather, I shall indicate what facility the very nature of this character demands for itself as peculiar: namely, that measure, and that much, of rounded brevity, and those graces of the remaining charms, § 22, neither smaller nor greater, which anyone who has attained a noble mode of living and a cultivation of talent proportioned to it may confidently think that he can easily either display himself, or at least understand beautifully and discover without longer labor, § 266, if we again abstract from the difficulty of expression, § 244, which does not belong here, § 18. Hence also the sweetness so greatly praised by Cicero in the tempered kind of speaking is attributed to this medium kind of thinking with respect to the spectator, in whom it is permissible to suppose a noble mode of living.
Cic. Or. 91. § 271.
Cicero, Orator 91; § 271.
De aequabilitate
We have already seen, § 268, about the equability of
medii cogitationum elegantium generis iam vidimus § 268.
the medium kind of elegant thoughts.
Hinc in virtutibus ipsi propriis, ex
Hence, among the virtues proper to it,
relatione Ciceronis, § 266. sola restaret facilitas.
according to Cicero's report, § 266, only facility would remain.
Sed quaenam haec sit virtus, et ita quidem concipienda,
But what is this virtue, and indeed to be conceived
ut medio cogitandi generi sola
in such a way that it remains the sole
sua maneat et propria?
and proper one of the medium kind of thinking?
Non ago nunc Ciceronis interpretem.
I am not now acting as Cicero's interpreter.
Indicabo potius, quam ipsa natura
Rather, I shall indicate what facility the very nature
huius characteris facilitatem sibi peculiarem
of this character demands for itself as peculiar:
postulet, eam scilicet et tantam rotundae brevitatis
namely, that measure, and that much, of rounded brevity,
mensuram, tantasque reliquarum venerum, § 22.
and those graces of the remaining charms, § 22,
gratias nec minores, nec maiores,
neither smaller nor greater, which anyone
quantam quiuis nobile vivendi genus assequutus et
who has attained a noble mode of living and
proportionalem illi culturam ingenii
a cultivation of talent proportioned to it may confidently
facile se
think that he can easily either display himself,
vel ipsum praestare, vel saltim sine longiori
or at least understand beautifully and discover without longer
opera pulcre intellecturum deprehensurumque possit considere, § 266.
labor, § 266,
si denuo abstrahamus a difficultate eloquutionis, § 244.
if we again abstract from the difficulty of expression, § 244,
quae huc non pertinet, § 18.
which does not belong here, § 18.
Hinc et tantopere laudata Ciceroni
Hence also the sweetness so greatly praised by Cicero
suavitas in temperato dicendi genere,
in the tempered kind of speaking is attributed to
huic medio cogitandi generi tribuitur respectu spectatoris,
this medium kind of thinking with respect to the spectator,
in quo nobile vivendi genus licet supponere.
in whom it is permissible to suppose a noble mode of living.
Cic. Or. 91. § 271.
Cicero, Orator 91; § 271.
De aequabilitate medii cogitationum elegantium generis iam vidimus § 268. Hinc in virtutibus ipsi propriis, ex relatione Ciceronis, § 266. sola restaret facilitas. / We have already seen, § 268, about the equability of the medium kind of elegant thoughts. Hence, among the virtues proper to it, according to Cicero's report, § 266, only facility would remain.
Sed quaenam haec sit virtus, et ita quidem concipienda, ut medio cogitandi generi sola sua maneat et propria? / But what is this virtue, and indeed to be conceived in such a way that it remains the sole and proper one of the medium kind of thinking?
Non ago nunc Ciceronis interpretem. / I am not now acting as Cicero's interpreter.
Indicabo potius, quam ipsa natura huius characteris facilitatem sibi peculiarem postulet, eam scilicet et tantam rotundae brevitatis mensuram, tantasque reliquarum venerum, § 22. gratias nec minores, nec maiores, quantam quiuis nobile vivendi genus assequutus et proportionalem illi culturam ingenii facile se vel ipsum praestare, vel saltim sine longiori opera pulcre intellecturum deprehensurumque possit considere, § 266. si denuo abstrahamus a difficultate eloquutionis, § 244. quae huc non pertinet, § 18. Hinc et tantopere laudata Ciceroni suavitas in temperato dicendi genere, huic medio cogitandi generi tribuitur respectu spectatoris, in quo nobile vivendi genus licet supponere. / Rather, I shall indicate what facility the very nature of this character demands for itself as peculiar: namely, that measure, and that much, of rounded brevity, and those graces of the remaining charms, § 22, neither smaller nor greater, which anyone who has attained a noble mode of living and a cultivation of talent proportioned to it may confidently think that he can easily either display himself, or at least understand beautifully and discover without longer labor, § 266, if we again abstract from the difficulty of expression, § 244, which does not belong here, § 18. Hence also the sweetness so greatly praised by Cicero in the tempered kind of speaking is attributed to this medium kind of thinking with respect to the spectator, in whom it is permissible to suppose a noble mode of living.
Cic. Or. 91. § 271. / Cicero, Orator 91; § 271.
§ 275
Ob eandem facilitatem § 274. restrictam iam vel medium cogitandi genus prudenter affectans, obiectum sibi personale, s. eos, quibus, quorumve in gratiam potissimum cogitet, non constituit, nisi quibus nobilem vivendi rationem eique proportionatam cognitionis venustatem liceat adscribere,
On account of the same facility, § 274, now even one prudently aiming at the restricted medium kind of thinking does not establish for himself a personal object, or those for whom, or chiefly for whose favor, he thinks, except those to whom it is permissible to ascribe a noble manner of living and a beauty of cognition proportioned to it:
Non, quodcumque semel chartis illeveris, omnes
Gestiet a furno redeuntes scire lacuque,
Et pueros et anus,
"[A]nd whatever he has once blotted upon his paper, he will take a pleasure in letting all the boys and old women know, as they return from the bakehouse or the lake."
Non laborat, ut se miretur turba, vel omni honestate destitutorum, vel infra horizontem morum simpliciter-honestorum cognitionisque, quae solet horum comes esse, subsistentium,
Contentus paucis lectoribus.
Si plures nanciscatur, uti fit, sequentes antecedentium gregem, qua itur, et nunc simul, cisi paene fortuito, qua eundum est, his etiam suavis et facilis est, quantum illud citra Βάθος fieri potest, interim tacitus cum Horatio sentiens:
He does not labor so that a crowd may admire him, whether of those stripped of every honesty, or of those subsisting below the horizon of simply honorable morals and of the cognition that is usually their companion: "content with few readers." If he obtains more, as happens, following the herd of those who went before, where one goes, and now at the same time, almost by chance, where one must go, then even for these he is sweet and easy, insofar as that can happen short of Bathos; meanwhile he silently thinks with Horace:
Satis est equitem mihi plaudere.
"It is enough for me, that the knight [Maecenas] applauds."
Egregie vero falleremur, heic si vel solos, vel omnes, nobili loco natos animo concipere vellemus. §§ 211–214.
But we would be very greatly mistaken here if we wished to conceive in mind either only, or all, those born in a noble rank. §§ 211–214.
Ob eandem facilitatem § 274. restrictam iam vel medium cogitandi genus prudenter affectans, obiectum sibi personale, s. eos, quibus, quorumve in gratiam potissimum cogitet, non constituit, nisi quibus nobilem vivendi rationem eique proportionatam cognitionis venustatem liceat adscribere,
On account of the same facility, § 274, now even one prudently aiming at the restricted medium kind of thinking does not establish for himself a personal object, or those for whom, or chiefly for whose favor, he thinks, except those to whom it is permissible to ascribe a noble manner of living and a beauty of cognition proportioned to it:
Non, quodcumque semel chartis illeveris, omnes
Gestiet a furno redeuntes scire lacuque,
Et pueros et anus,
"[A]nd whatever he has once blotted upon his paper, he will take a pleasure in letting all the boys and old women know, as they return from the bakehouse or the lake."
Non laborat, ut se miretur turba, vel omni honestate destitutorum, vel infra horizontem morum simpliciter-honestorum cognitionisque, quae solet horum comes esse, subsistentium,
Contentus paucis lectoribus.
He does not labor so that a crowd may admire him, whether of those stripped of every honesty, or of those subsisting below the horizon of simply honorable morals and of the cognition that is usually their companion: "content with few readers."
Si plures nanciscatur, uti fit, sequentes antecedentium gregem, qua itur, et nunc simul, cisi paene fortuito, qua eundum est, his etiam suavis et facilis est, quantum illud citra Βάθος fieri potest, interim tacitus cum Horatio sentiens:
If he obtains more, as happens, following the herd of those who went before, where one goes, and now at the same time, almost by chance, where one must go, then even for these he is sweet and easy, insofar as that can happen short of Bathos; meanwhile he silently thinks with Horace:
Satis est equitem mihi plaudere.
"It is enough for me, that the knight [Maecenas] applauds."
Egregie vero falleremur, heic si vel solos, vel omnes, nobili loco natos animo concipere vellemus. §§ 211–214.
But we would be very greatly mistaken here if we wished to conceive in mind either only, or all, those born in a noble rank. §§ 211–214.
Ob eandem facilitatem § 274.
On account of the same facility, § 274,
restrictam iam vel
now even one prudently aiming at the restricted
medium cogitandi genus prudenter affectans, obiectum sibi personale, s.
medium kind of thinking does not establish for himself a personal object,
eos, quibus, quorumve in gratiam potissimum
or those for whom, or chiefly for whose favor,
cogitet, non constituit, nisi quibus
he thinks, except those to whom it is permissible
nobilem vivendi rationem eique proportionatam
to ascribe a noble manner of living and a
cognitionis venustatem liceat adscribere,
beauty of cognition proportioned to it:
Non, quodcumque semel chartis illeveris, omnes
Gestiet a furno redeuntes scire lacuque,
Et pueros et anus,
"[A]nd whatever he has once blotted upon his paper, he will take a pleasure in letting all the boys and old women know, as they return from the bakehouse or the lake."
Non laborat, ut se miretur turba,
He does not labor so that a crowd may admire
vel omni honestate destitutorum,
him, whether of those stripped of every honesty, or
vel infra horizontem morum simpliciter-honestorum cognitionisque,
of those subsisting below the horizon of simply honorable
quae solet horum comes esse, subsistentium,
morals and of the cognition that is usually their companion:
Contentus paucis lectoribus.
"content with few readers."
Si plures nanciscatur, uti fit,
If he obtains more, as happens, following
sequentes antecedentium gregem, qua itur,
the herd of those who went before, where one goes,
et nunc simul, cisi paene fortuito,
and now at the same time, almost by
qua eundum est, his etiam suavis et facilis est,
chance, where one must go, then even for these he is
quantum illud citra Βάθος fieri potest, interim
sweet and easy, insofar as that can happen short of Bathos;
tacitus cum Horatio sentiens:
meanwhile he silently thinks with Horace:
Satis est equitem mihi plaudere.
"It is enough for me, that the knight [Maecenas] applauds."
Egregie vero falleremur, heic si vel solos,
But we would be very greatly mistaken here if we wished
vel omnes, nobili loco natos
to conceive in mind either only, or all,
animo concipere vellemus. §§ 211–214.
those born in a noble rank. §§ 211–214.
Ob eandem facilitatem § 274. restrictam iam vel medium cogitandi genus prudenter affectans, obiectum sibi personale, s. eos, quibus, quorumve in gratiam potissimum cogitet, non constituit, nisi quibus nobilem vivendi rationem eique proportionatam cognitionis venustatem liceat adscribere, / On account of the same facility, § 274, now even one prudently aiming at the restricted medium kind of thinking does not establish for himself a personal object, or those for whom, or chiefly for whose favor, he thinks, except those to whom it is permissible to ascribe a noble manner of living and a beauty of cognition proportioned to it:
Non, quodcumque semel chartis illeveris, omnes
Gestiet a furno redeuntes scire lacuque,
Et pueros et anus,
"[A]nd whatever he has once blotted upon his paper, he will take a pleasure in letting all the boys and old women know, as they return from the bakehouse or the lake."
Non laborat, ut se miretur turba, vel omni honestate destitutorum, vel infra horizontem morum simpliciter-honestorum cognitionisque, quae solet horum comes esse, subsistentium, Contentus paucis lectoribus. / He does not labor so that a crowd may admire him, whether of those stripped of every honesty, or of those subsisting below the horizon of simply honorable morals and of the cognition that is usually their companion: "content with few readers."
Si plures nanciscatur, uti fit, sequentes antecedentium gregem, qua itur, et nunc simul, cisi paene fortuito, qua eundum est, his etiam suavis et facilis est, quantum illud citra Βάθος fieri potest, interim tacitus cum Horatio sentiens: / If he obtains more, as happens, following the herd of those who went before, where one goes, and now at the same time, almost by chance, where one must go, then even for these he is sweet and easy, insofar as that can happen short of Bathos; meanwhile he silently thinks with Horace:
Satis est equitem mihi plaudere.
"It is enough for me, that the knight [Maecenas] applauds."
Egregie vero falleremur, heic si vel solos, vel omnes, nobili loco natos animo concipere vellemus. §§ 211–214. / But we would be very greatly mistaken here if we wished to conceive in mind either only, or all, those born in a noble rank. §§ 211–214.