§ 276
Ab hoc laudabili medias materias cogitandi genere, § 266. peccando distat in defectu Tertivm Bathovs Genvs easdem minoribus inferioribusque cogitandi rationibus explicans, quam quae mediae magnitudinis ac dignitatis obiecto conveniant. § 217. Sive eius species prima subsistat intra eos tenuiter cogitandi limites, qui tenuibus non adeo inepte sederent materiis, sive species eius secunda, secunda simul cogitandi ratio nugatorum in re seria, § 245. deprimat omnino materiam suam mediocrem in sphaeram nugarum et ineptiarum, § 191.
From this praiseworthy kind of thinking middle materials, § 266, the Third Kind of Bathos, by erring in defect, stands apart, explaining the same materials by smaller and lower ways of thinking than those which would suit an object of middle magnitude and dignity, § 217. Whether its first species remains within those limits of thinking slenderly which would not sit so ineptly on slender materials, or whether its second species – at the same time the second way of thinking of triflers in a serious matter, § 245 – wholly depresses its middling material into the sphere of trifles and absurdities, § 191.
Ab hoc laudabili medias materias cogitandi genere, § 266. peccando distat in defectu Tertivm Bathovs Genvs easdem minoribus inferioribusque cogitandi rationibus explicans, quam quae mediae magnitudinis ac dignitatis obiecto conveniant. § 217. Sive eius species prima subsistat intra eos tenuiter cogitandi limites, qui tenuibus non adeo inepte sederent materiis, sive species eius secunda, secunda simul cogitandi ratio nugatorum in re seria, § 245. deprimat omnino materiam suam mediocrem in sphaeram nugarum et ineptiarum, § 191.
From this praiseworthy kind of thinking middle materials, § 266, the Third Kind of Bathos, by erring in defect, stands apart, explaining the same materials by smaller and lower ways of thinking than those which would suit an object of middle magnitude and dignity, § 217. Whether its first species remains within those limits of thinking slenderly which would not sit so ineptly on slender materials, or whether its second species – at the same time the second way of thinking of triflers in a serious matter, § 245 – wholly depresses its middling material into the sphere of trifles and absurdities, § 191.
Ab hoc laudabili medias materias cogitandi genere, § 266.
From this praiseworthy kind of thinking middle materials, § 266,
peccando distat in defectu
the Third Kind of Bathos, by erring in defect,
Tertivm Bathovs Genvs easdem minoribus inferioribusque
stands apart, explaining the same materials by smaller and
cogitandi rationibus explicans,
lower ways of thinking than those
quam quae mediae magnitudinis ac dignitatis obiecto conveniant.
which would suit an object of middle magnitude and dignity,
§ 217. Sive eius species prima subsistat intra eos tenuiter cogitandi limites,
§ 217. Whether its first species remains within those limits of thinking slenderly
qui tenuibus non adeo inepte sederent materiis,
which would not sit so ineptly on slender materials,
sive species eius secunda,
or whether its second species – at the
secunda simul cogitandi ratio nugatorum in re seria,
same time the second way of thinking of triflers in a serious
§ 245. deprimat omnino materiam suam
matter, § 245 – wholly depresses its middling material
mediocrem in sphaeram nugarum et ineptiarum, § 191.
into the sphere of trifles and absurdities, § 191.
Ab hoc laudabili medias materias cogitandi genere, § 266. peccando distat in defectu Tertivm Bathovs Genvs easdem minoribus inferioribusque cogitandi rationibus explicans, quam quae mediae magnitudinis ac dignitatis obiecto conveniant. § 217. Sive eius species prima subsistat intra eos tenuiter cogitandi limites, qui tenuibus non adeo inepte sederent materiis, sive species eius secunda, secunda simul cogitandi ratio nugatorum in re seria, § 245. deprimat omnino materiam suam mediocrem in sphaeram nugarum et ineptiarum, § 191. / From this praiseworthy kind of thinking middle materials, § 266, the Third Kind of Bathos, by erring in defect, stands apart, explaining the same materials by smaller and lower ways of thinking than those which would suit an object of middle magnitude and dignity, § 217. Whether its first species remains within those limits of thinking slenderly which would not sit so ineptly on slender materials, or whether its second species – at the same time the second way of thinking of triflers in a serious matter, § 245 – wholly depresses its middling material into the sphere of trifles and absurdities, § 191.
§ 277
Utriusque speciei exempla denuo Plautus dabit, quando res arcessit ex medio, neque tamen non vel in humilem paene tenuitatem, vel omnino labitur in sales illiberales.
Plautus will again give examples of each species, when he fetches a matter from the middle, and nevertheless slips either into almost low tenuity or altogether into illiberal jokes.
Adspice, Plautus,
Quo pacto partes tutetur amantis ephebi,
Ut patris attenti, - - -
Quam non adstricto, § 235, 236. percurrat
pulpita socco!
Gestit enim nummum in loculos demittere, post
hoc
Securus, cadat, an recto stet fabula talo.
"See how Plautus supports the character of a lover under age, how that of a covetous father, how those of a cheating pimp: how Dossennus exceeds all measure in his voracious parasites; with how loose a sock he runs over the stage: for he is glad to put the money in his pocket, after this regardless whether his play stand or fall."
Hor. II. ep. 1. 170.
Dum posterioris praesertim criminis reos agit Catullus,
Horace, Epistles II.1.170. While Catullus especially makes men guilty of the latter charge –
Plenos ruris et inficetiarum
Annales Volusi,
"That teem with boorish jest of sorry blade,
Volusius' Annals, paper scum-bewrayed."
32. al. 36.
in idem, vel affine, vitium incidit, quod felicius vitauit c. 39. in materia satis simili, medium cogitandi genus pulcrius exprimens. Illud carmen volo, quod aliis 44:
32, or in another numbering 36 – he falls into the same or a related fault, which he avoided more happily in poem 39, on a sufficiently similar material, expressing the medium kind of thinking more beautifully. I mean that poem which is numbered 44 by others:
O! funde noster, seu Sabine, seu Tiburs,
"O Farm our own, Sabine or Tiburtine,"
e.c.
etc.
Utriusque speciei exempla denuo Plautus dabit, quando res arcessit ex medio, neque tamen non vel in humilem paene tenuitatem, vel omnino labitur in sales illiberales.
Plautus will again give examples of each species, when he fetches a matter from the middle, and nevertheless slips either into almost low tenuity or altogether into illiberal jokes.
Adspice, Plautus,
Quo pacto partes tutetur amantis ephebi,
Ut patris attenti, - - -
Quam non adstricto, § 235, 236. percurrat
pulpita socco!
Gestit enim nummum in loculos demittere, post
hoc
Securus, cadat, an recto stet fabula talo.
"See how Plautus supports the character of a lover under age, how that of a covetous father, how those of a cheating pimp: how Dossennus exceeds all measure in his voracious parasites; with how loose a sock he runs over the stage: for he is glad to put the money in his pocket, after this regardless whether his play stand or fall."
Hor. II. ep. 1. 170.
Dum posterioris praesertim criminis reos agit Catullus,
Horace, Epistles II.1.170. While Catullus especially makes men guilty of the latter charge –
Plenos ruris et inficetiarum
Annales Volusi,
"That teem with boorish jest of sorry blade,
Volusius' Annals, paper scum-bewrayed."
32. al. 36.
in idem, vel affine, vitium incidit, quod felicius vitauit c. 39. in materia satis simili, medium cogitandi genus pulcrius exprimens.
32, or in another numbering 36 – he falls into the same or a related fault, which he avoided more happily in poem 39, on a sufficiently similar material, expressing the medium kind of thinking more beautifully.
Illud carmen volo, quod aliis 44:
I mean that poem which is numbered 44 by others:
O! funde noster, seu Sabine, seu Tiburs,
"O Farm our own, Sabine or Tiburtine,"
e.c.
etc.
Utriusque speciei exempla denuo Plautus dabit, quando
Plautus will again give examples of each species,
res arcessit ex medio, neque
when he fetches a matter from the middle,
tamen non vel in humilem paene tenuitatem,
and nevertheless slips either into almost low tenuity
vel omnino labitur in sales illiberales.
or altogether into illiberal jokes.
Adspice, Plautus,
Quo pacto partes tutetur amantis ephebi,
Ut patris attenti, - - -
Quam non adstricto, § 235, 236. percurrat
pulpita socco!
Gestit enim nummum in loculos demittere, post
hoc
Securus, cadat, an recto stet fabula talo.
"See how Plautus supports the character of a lover under age, how that of a covetous father, how those of a cheating pimp: how Dossennus exceeds all measure in his voracious parasites; with how loose a sock he runs over the stage: for he is glad to put the money in his pocket, after this regardless whether his play stand or fall."
Hor. II. ep. 1. 170.
Horace, Epistles II.1.170. While Catullus especially
Dum posterioris praesertim criminis reos agit Catullus,
makes men guilty of the latter charge –
Plenos ruris et inficetiarum
Annales Volusi,
"That teem with boorish jest of sorry blade,
Volusius' Annals, paper scum-bewrayed."
32. al. 36.
32, or in another numbering 36
in idem, vel affine,
– he falls into the same or a
vitium incidit, quod felicius vitauit c. 39.
related fault, which he avoided more happily
in materia satis simili,
in poem 39, on a sufficiently similar material,
medium cogitandi genus pulcrius exprimens.
expressing the medium kind of thinking more beautifully.
Illud carmen volo, quod aliis 44:
I mean that poem which is numbered 44 by others:
O! funde noster, seu Sabine, seu Tiburs,
"O Farm our own, Sabine or Tiburtine,"
e.c.
etc.
Utriusque speciei exempla denuo Plautus dabit, quando res arcessit ex medio, neque tamen non vel in humilem paene tenuitatem, vel omnino labitur in sales illiberales. / Plautus will again give examples of each species, when he fetches a matter from the middle, and nevertheless slips either into almost low tenuity or altogether into illiberal jokes.
Adspice, Plautus,
Quo pacto partes tutetur amantis ephebi,
Ut patris attenti, - - -
Quam non adstricto, § 235, 236. percurrat
pulpita socco!
Gestit enim nummum in loculos demittere, post
hoc
Securus, cadat, an recto stet fabula talo.
"See how Plautus supports the character of a lover under age, how that of a covetous father, how those of a cheating pimp: how Dossennus exceeds all measure in his voracious parasites; with how loose a sock he runs over the stage: for he is glad to put the money in his pocket, after this regardless whether his play stand or fall."
Hor. II. ep. 1. 170. Dum posterioris praesertim criminis reos agit Catullus, / Horace, Epistles II.1.170. While Catullus especially makes men guilty of the latter charge –
Plenos ruris et inficetiarum
Annales Volusi,
"That teem with boorish jest of sorry blade,
Volusius' Annals, paper scum-bewrayed."
32. al. 36. in idem, vel affine, vitium incidit, quod felicius vitauit c. 39. in materia satis simili, medium cogitandi genus pulcrius exprimens. / 32, or in another numbering 36 – he falls into the same or a related fault, which he avoided more happily in poem 39, on a sufficiently similar material, expressing the medium kind of thinking more beautifully.
Illud carmen volo, quod aliis 44: / I mean that poem which is numbered 44 by others:
O! funde noster, seu Sabine, seu Tiburs,
"O Farm our own, Sabine or Tiburtine,"
e.c. / etc.
§ 278
Turpior utriusque speciei gradus est, praesertim secundae § 276. quando de mediis cum aliqua morum nobilitate, § 213, 214. cogitandum est, cogitatur autem de iisdem pellucentibus ubique moribus vix simpliciter honestis, aut omnino dissolutis et illiberalibus. Haec ultima erit Abiecta de Mediis Cogitandi Ratio. Taedet exemplorum obscenorum, quo carmen Catulli 25. al. 29. et epithalamia sexcenta. Huc potius ad primam speciem illustrandam animus Menedemi in Ter. Heaut. Act. I. sc. I. tota, cui Chremes:
A baser degree of each species, especially of the second, § 276, occurs when one must think about middle things with some nobility of morals, § 213, 214, but one thinks about those same things with morals everywhere showing through that are scarcely simply honorable, or wholly dissolute and illiberal. This last will be the Abject Way of Thinking about Middle Things. I grow weary of obscene examples, to which belong Catullus' poem 25, otherwise 29, and countless epithalamia. Rather, to illustrate the first species, let the mind of Menedemus in Terence's Heauton Timorumenos, Act I, scene 1, as a whole, come here; to him Chremes says:
Habes
Servos complures. Proinde quasi nemo siet,
Ita tute attente illorum officia fungere:
"No man in these parts has a better or a more valuable estate, no one more servants; and yet you discharge their duties just as diligently as if there were none at all."
Ipse de se Act. V. sc. I:
He says of himself in Act V, scene 1:
In me quiduis harum rerum convenit,
Quae sunt dicta in stultum: caudex, stipes,
asinus, plumbeus.
"Any one of those epithets which are applied to a fool is suited to myself, such as dolt, post, ass, lump of lead."
Turpior utriusque speciei gradus est, praesertim secundae § 276. quando de mediis cum aliqua morum nobilitate, § 213, 214. cogitandum est, cogitatur autem de iisdem pellucentibus ubique moribus vix simpliciter honestis, aut omnino dissolutis et illiberalibus.
A baser degree of each species, especially of the second, § 276, occurs when one must think about middle things with some nobility of morals, § 213, 214, but one thinks about those same things with morals everywhere showing through that are scarcely simply honorable, or wholly dissolute and illiberal.
Haec ultima erit Abiecta de Mediis Cogitandi Ratio.
This last will be the Abject Way of Thinking about Middle Things.
Taedet exemplorum obscenorum, quo carmen Catulli 25. al. 29. et epithalamia sexcenta.
I grow weary of obscene examples, to which belong Catullus' poem 25, otherwise 29, and countless epithalamia.
Huc potius ad primam speciem illustrandam animus Menedemi in Ter. Heaut. Act. I. sc. I. tota, cui Chremes:
Rather, to illustrate the first species, let the mind of Menedemus in Terence's Heauton Timorumenos, Act I, scene 1, as a whole, come here; to him Chremes says:
Habes
Servos complures. Proinde quasi nemo siet,
Ita tute attente illorum officia fungere:
"No man in these parts has a better or a more valuable estate, no one more servants; and yet you discharge their duties just as diligently as if there were none at all."
Ipse de se Act. V. sc. I:
He says of himself in Act V, scene 1:
In me quiduis harum rerum convenit,
Quae sunt dicta in stultum: caudex, stipes,
asinus, plumbeus.
"Any one of those epithets which are applied to a fool is suited to myself, such as dolt, post, ass, lump of lead."
Turpior utriusque speciei gradus est, praesertim secundae § 276.
A baser degree of each species, especially of the second, § 276,
quando de mediis cum aliqua morum nobilitate,
occurs when one must think about middle things with some nobility
§ 213, 214. cogitandum est,
of morals, § 213, 214, but
cogitatur autem de iisdem pellucentibus ubique
one thinks about those same things with morals everywhere
moribus vix simpliciter honestis, aut omnino dissolutis et illiberalibus.
showing through that are scarcely simply honorable, or wholly dissolute and illiberal.
Haec ultima erit Abiecta de Mediis Cogitandi Ratio.
This last will be the Abject Way of Thinking about Middle Things.
Taedet exemplorum obscenorum, quo carmen Catulli 25.
I grow weary of obscene examples, to which belong Catullus' poem 25,
al. 29. et epithalamia sexcenta.
otherwise 29, and countless epithalamia.
Huc potius ad primam speciem
Rather, to illustrate the first species,
illustrandam animus Menedemi in Ter. Heaut.
let the mind of Menedemus in Terence's Heauton
Act. I. sc. I.
Timorumenos, Act I, scene 1, as a whole, come
tota, cui Chremes:
here; to him Chremes says:
Habes
Servos complures. Proinde quasi nemo siet,
Ita tute attente illorum officia fungere:
"No man in these parts has a better or a more valuable estate, no one more servants; and yet you discharge their duties just as diligently as if there were none at all."
Ipse de se Act. V. sc. I:
He says of himself in Act V, scene 1:
In me quiduis harum rerum convenit,
Quae sunt dicta in stultum: caudex, stipes,
asinus, plumbeus.
"Any one of those epithets which are applied to a fool is suited to myself, such as dolt, post, ass, lump of lead."
Turpior utriusque speciei gradus est, praesertim secundae § 276. quando de mediis cum aliqua morum nobilitate, § 213, 214. cogitandum est, cogitatur autem de iisdem pellucentibus ubique moribus vix simpliciter honestis, aut omnino dissolutis et illiberalibus. / A baser degree of each species, especially of the second, § 276, occurs when one must think about middle things with some nobility of morals, § 213, 214, but one thinks about those same things with morals everywhere showing through that are scarcely simply honorable, or wholly dissolute and illiberal.
Haec ultima erit Abiecta de Mediis Cogitandi Ratio. / This last will be the Abject Way of Thinking about Middle Things.
Taedet exemplorum obscenorum, quo carmen Catulli 25. al. 29. et epithalamia sexcenta. / I grow weary of obscene examples, to which belong Catullus' poem 25, otherwise 29, and countless epithalamia.
Huc potius ad primam speciem illustrandam animus Menedemi in Ter. Heaut. Act. I. sc. I. tota, cui Chremes: / Rather, to illustrate the first species, let the mind of Menedemus in Terence's Heauton Timorumenos, Act I, scene 1, as a whole, come here; to him Chremes says:
Habes
Servos complures. Proinde quasi nemo siet,
Ita tute attente illorum officia fungere:
"No man in these parts has a better or a more valuable estate, no one more servants; and yet you discharge their duties just as diligently as if there were none at all."
Ipse de se Act. V. sc. I: / He says of himself in Act V, scene 1:
In me quiduis harum rerum convenit,
Quae sunt dicta in stultum: caudex, stipes,
asinus, plumbeus.
"Any one of those epithets which are applied to a fool is suited to myself, such as dolt, post, ass, lump of lead."
§ 279
A medio cogitandi genere, § 266. in excessu recedit Tertivm Tvmoris Genvs obiecta media tantis exornans cogitationibus, quantas sublimia sibi solis vindicare ius habent. Huc literatorum, qui se solos cum suis aliquid putant, parenthyrsi, quoties sua cogitant, doctores scholasticorum Seraphici et irrefragabiles, succedentes his, dictatores perpetui, imperatores maximi, et magistri equitum reipublicae litterariae, qui nunquam, nisi cum Cicerone, loquuntur, nec in quenquam, nisi velut in Catilinam, qui oppidis, ubi scholas habent, forum, rostra, capitolium, capitolio patres conscriptos et consules, consulibus sellas curules, fasces, secures, sibimet ipsis triumphos tribuunt atque decernunt ex animi sententia.
From the medium kind of thinking, § 266, the Third Kind of Tumor recedes in excess, adorning middle objects with thoughts so great that only sublime things have the right to claim them for themselves. To this belong the parenthyrsi of men of letters who, together with their own productions, think themselves alone to be something whenever they think their own thoughts; the Seraphic and Irrefutable Doctors of the scholastics; after these, perpetual dictators, greatest emperors, and masters of horse of the republic of letters, who never speak except with Cicero, and never against anyone except as if against Catiline; who assign and decree, according to their pleasure, to the towns where they have schools a forum, rostra, and capitol, to the capitol conscript fathers and consuls, to the consuls curule chairs, fasces, and axes, and to themselves triumphs.
Tune Syri, Damae aut Dionysii filius, audes
Deiicere e saxo cives, aut tradere Cadmo?
"What? do you, the son of a Syrus, a Dana, or a Dionysius, dare to cast down the citizens of Rome from the [Tarpeian] rock, or deliver them up to Cadmus [the executioner]?"
Hor. I. Serm. 6.
Horace, Satires I.6.
A medio cogitandi genere, § 266. in excessu recedit Tertivm Tvmoris Genvs obiecta media tantis exornans cogitationibus, quantas sublimia sibi solis vindicare ius habent.
From the medium kind of thinking, § 266, the Third Kind of Tumor recedes in excess, adorning middle objects with thoughts so great that only sublime things have the right to claim them for themselves.
Huc literatorum, qui se solos cum suis aliquid putant, parenthyrsi, quoties sua cogitant, doctores scholasticorum Seraphici et irrefragabiles, succedentes his, dictatores perpetui, imperatores maximi, et magistri equitum reipublicae litterariae, qui nunquam, nisi cum Cicerone, loquuntur, nec in quenquam, nisi velut in Catilinam, qui oppidis, ubi scholas habent, forum, rostra, capitolium, capitolio patres conscriptos et consules, consulibus sellas curules, fasces, secures, sibimet ipsis triumphos tribuunt atque decernunt ex animi sententia.
To this belong the parenthyrsi of men of letters who, together with their own productions, think themselves alone to be something whenever they think their own thoughts; the Seraphic and Irrefutable Doctors of the scholastics; after these, perpetual dictators, greatest emperors, and masters of horse of the republic of letters, who never speak except with Cicero, and never against anyone except as if against Catiline; who assign and decree, according to their pleasure, to the towns where they have schools a forum, rostra, and capitol, to the capitol conscript fathers and consuls, to the consuls curule chairs, fasces, and axes, and to themselves triumphs.
Tune Syri, Damae aut Dionysii filius, audes
Deiicere e saxo cives, aut tradere Cadmo?
"What? do you, the son of a Syrus, a Dana, or a Dionysius, dare to cast down the citizens of Rome from the [Tarpeian] rock, or deliver them up to Cadmus [the executioner]?"
Hor. I. Serm. 6.
Horace, Satires I.6.
A medio cogitandi genere, § 266.
From the medium kind of thinking, § 266,
in excessu
the Third Kind of Tumor recedes in excess,
recedit Tertivm Tvmoris Genvs obiecta media tantis exornans cogitationibus,
adorning middle objects with thoughts so great that
quantas sublimia sibi solis vindicare ius habent.
only sublime things have the right to claim them for themselves.
Huc literatorum, qui se solos
To this belong the parenthyrsi of men of letters who,
cum suis aliquid putant,
together with their own productions, think themselves alone to be something whenever
parenthyrsi, quoties sua cogitant, doctores scholasticorum Seraphici et irrefragabiles,
they think their own thoughts; the Seraphic and Irrefutable
succedentes his, dictatores perpetui,
Doctors of the scholastics; after these, perpetual dictators, greatest
imperatores maximi, et magistri equitum reipublicae litterariae,
emperors, and masters of horse of the republic of
qui nunquam, nisi cum Cicerone, loquuntur,
letters, who never speak except with Cicero, and
nec in quenquam, nisi velut in Catilinam,
never against anyone except as if against Catiline;
qui oppidis,
who assign and decree, according to their pleasure,
ubi scholas habent, forum,
to the towns where they have schools a forum,
rostra, capitolium, capitolio patres conscriptos et consules,
rostra, and capitol, to the capitol conscript fathers and consuls,
consulibus sellas curules, fasces, secures, sibimet
to the consuls curule chairs, fasces, and axes,
ipsis triumphos tribuunt atque decernunt ex animi sententia.
and to themselves triumphs.
Tune Syri, Damae aut Dionysii filius, audes
Deiicere e saxo cives, aut tradere Cadmo?
"What? do you, the son of a Syrus, a Dana, or a Dionysius, dare to cast down the citizens of Rome from the [Tarpeian] rock, or deliver them up to Cadmus [the executioner]?"
Hor. I. Serm. 6.
Horace, Satires I.6.
A medio cogitandi genere, § 266. in excessu recedit Tertivm Tvmoris Genvs obiecta media tantis exornans cogitationibus, quantas sublimia sibi solis vindicare ius habent. / From the medium kind of thinking, § 266, the Third Kind of Tumor recedes in excess, adorning middle objects with thoughts so great that only sublime things have the right to claim them for themselves.
Huc literatorum, qui se solos cum suis aliquid putant, parenthyrsi, quoties sua cogitant, doctores scholasticorum Seraphici et irrefragabiles, succedentes his, dictatores perpetui, imperatores maximi, et magistri equitum reipublicae litterariae, qui nunquam, nisi cum Cicerone, loquuntur, nec in quenquam, nisi velut in Catilinam, qui oppidis, ubi scholas habent, forum, rostra, capitolium, capitolio patres conscriptos et consules, consulibus sellas curules, fasces, secures, sibimet ipsis triumphos tribuunt atque decernunt ex animi sententia. / To this belong the parenthyrsi of men of letters who, together with their own productions, think themselves alone to be something whenever they think their own thoughts; the Seraphic and Irrefutable Doctors of the scholastics; after these, perpetual dictators, greatest emperors, and masters of horse of the republic of letters, who never speak except with Cicero, and never against anyone except as if against Catiline; who assign and decree, according to their pleasure, to the towns where they have schools a forum, rostra, and capitol, to the capitol conscript fathers and consuls, to the consuls curule chairs, fasces, and axes, and to themselves triumphs.
Tune Syri, Damae aut Dionysii filius, audes
Deiicere e saxo cives, aut tradere Cadmo?
"What? do you, the son of a Syrus, a Dana, or a Dionysius, dare to cast down the citizens of Rome from the [Tarpeian] rock, or deliver them up to Cadmus [the executioner]?"
Hor. I. Serm. 6. / Horace, Satires I.6.
§ 280
Ex his vitiis § 276–279. inter se confusis nascitur demum Flvctvans et Incertvm Cogitandi Genvs, quatenus medio cogitationum opponi characteri meretur, quando aliquis medium cogitandi genus meditando sectatus, dum non potest assequi, nunc tenuium, nunc sublimium obiectorum in limites vagatur, ubi pedem figat, gradumque sistat, ignarus, Frustra natura generis, quod elegit, eiusmodi ingenio suadet, quod pater Phaetonti;
From these vices, § 276–279, when confused with one another, there finally arises the Wavering and Uncertain Kind of Thinking, insofar as it deserves to be opposed to the medium character of thoughts: when someone, having followed the medium kind of thinking in meditation, cannot attain it, and wanders now into the bounds of slender objects, now of sublime objects, ignorant where he may plant his foot and set his step. In vain the nature of the kind which he has chosen persuades such a talent of what Phaethon's father persuaded Phaethon:
Nec preme, nec summum molire per aethera
currum:
"Drive not too low,
nor urge the chariot through the highest plane."
Phaetonti tamen simile est
Yet he is like Phaethon:
Hoc modo summa petit, modo per decliua
viasque
Praecipites spatio terrae propiore feretur.
"They dragged the chariot
through devious ways, and soared amid the heights;
dashed down deep pathways, far, precipitous,
and gained a level near the scorching earth."
Ov. Met. II. 205.
Ovid, Metamorphoses II.205.
Ex his vitiis § 276–279. inter se confusis nascitur demum Flvctvans et Incertvm Cogitandi Genvs, quatenus medio cogitationum opponi characteri meretur, quando aliquis medium cogitandi genus meditando sectatus, dum non potest assequi, nunc tenuium, nunc sublimium obiectorum in limites vagatur, ubi pedem figat, gradumque sistat, ignarus, Frustra natura generis, quod elegit, eiusmodi ingenio suadet, quod pater Phaetonti;
From these vices, § 276–279, when confused with one another, there finally arises the Wavering and Uncertain Kind of Thinking, insofar as it deserves to be opposed to the medium character of thoughts: when someone, having followed the medium kind of thinking in meditation, cannot attain it, and wanders now into the bounds of slender objects, now of sublime objects, ignorant where he may plant his foot and set his step. In vain the nature of the kind which he has chosen persuades such a talent of what Phaethon's father persuaded Phaethon:
Nec preme, nec summum molire per aethera
currum:
"Drive not too low,
nor urge the chariot through the highest plane."
Phaetonti tamen simile est
Yet he is like Phaethon:
Hoc modo summa petit, modo per decliua
viasque
Praecipites spatio terrae propiore feretur.
"They dragged the chariot
through devious ways, and soared amid the heights;
dashed down deep pathways, far, precipitous,
and gained a level near the scorching earth."
Ov. Met. II. 205.
Ovid, Metamorphoses II.205.
Ex his vitiis § 276–279. inter
From these vices, § 276–279, when confused with one another,
se confusis nascitur demum Flvctvans et Incertvm Cogitandi
there finally arises the Wavering and Uncertain Kind of Thinking,
Genvs, quatenus
insofar as it deserves to be opposed to
medio cogitationum opponi characteri meretur,
the medium character of thoughts:
quando aliquis medium cogitandi genus meditando
when someone, having followed the medium kind of thinking in meditation,
sectatus, dum non potest assequi, nunc tenuium,
cannot attain it, and wanders now into the bounds of
nunc sublimium obiectorum in limites vagatur,
slender objects, now of sublime objects, ignorant
ubi pedem figat, gradumque
where he may plant his foot and set his step.
sistat, ignarus, Frustra natura generis, quod elegit,
In vain the nature of the kind which he
eiusmodi ingenio suadet, quod pater Phaetonti;
has chosen persuades such a talent of what Phaethon's father persuaded Phaethon:
Nec preme, nec summum molire per aethera
currum:
"Drive not too low,
nor urge the chariot through the highest plane."
Phaetonti tamen simile est
Yet he is like Phaethon:
Hoc modo summa petit, modo per decliua
viasque
Praecipites spatio terrae propiore feretur.
"They dragged the chariot
through devious ways, and soared amid the heights;
dashed down deep pathways, far, precipitous,
and gained a level near the scorching earth."
Ov. Met. II. 205.
Ovid, Metamorphoses II.205.
Ex his vitiis § 276–279. inter se confusis nascitur demum Flvctvans et Incertvm Cogitandi Genvs, quatenus medio cogitationum opponi characteri meretur, quando aliquis medium cogitandi genus meditando sectatus, dum non potest assequi, nunc tenuium, nunc sublimium obiectorum in limites vagatur, ubi pedem figat, gradumque sistat, ignarus, Frustra natura generis, quod elegit, eiusmodi ingenio suadet, quod pater Phaetonti; / From these vices, § 276–279, when confused with one another, there finally arises the Wavering and Uncertain Kind of Thinking, insofar as it deserves to be opposed to the medium character of thoughts: when someone, having followed the medium kind of thinking in meditation, cannot attain it, and wanders now into the bounds of slender objects, now of sublime objects, ignorant where he may plant his foot and set his step. In vain the nature of the kind which he has chosen persuades such a talent of what Phaethon's father persuaded Phaethon:
Nec preme, nec summum molire per aethera
currum:
"Drive not too low,
nor urge the chariot through the highest plane."
Phaetonti tamen simile est / Yet he is like Phaethon:
Hoc modo summa petit, modo per decliua
viasque
Praecipites spatio terrae propiore feretur.
"They dragged the chariot
through devious ways, and soared amid the heights;
dashed down deep pathways, far, precipitous,
and gained a level near the scorching earth."
Ov. Met. II. 205. / Ovid, Metamorphoses II.205.
§ 281
III. Svblime Cogitandi Genvs, (magnificum, magnum, altum, summum, plenum, cf. § 178. grave, copiosum, cf. § 116. ornatum, validum, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν.) est suis vere grandibus cogitandi materiis, §§ 203–207. ita congruens, ut iisdem simul satis dignum § 223. et optime moratum, § 228. non modo non contrarietur heroicae virtuti, rationique cogitandi, quam haec comitem, nisi ducem, habere solet, sed et moribus singulari cum maiestate coniunctis probe consentiat. § 213. 194.
III. The Sublime Kind of Thinking – magnificent, great, high, highest, full, cf. § 178; grave, copious, cf. § 116; ornate, strong, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν – is so congruent with its truly grand materials of thinking, §§ 203–207, that, being at the same time sufficiently worthy of them, § 223, and most excellently moralized, § 228, it not only does not oppose heroic virtue and the way of thinking which this virtue usually has as companion, if not as guide, but also fits well with manners joined to a singular majesty, § 213, § 194.
III. Svblime Cogitandi Genvs, (magnificum, magnum, altum, summum, plenum, cf. § 178. grave, copiosum, cf. § 116. ornatum, validum, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν.) est suis vere grandibus cogitandi materiis, §§ 203–207. ita congruens, ut iisdem simul satis dignum § 223. et optime moratum, § 228. non modo non contrarietur heroicae virtuti, rationique cogitandi, quam haec comitem, nisi ducem, habere solet, sed et moribus singulari cum maiestate coniunctis probe consentiat. § 213. 194.
III. The Sublime Kind of Thinking – magnificent, great, high, highest, full, cf. § 178; grave, copious, cf. § 116; ornate, strong, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν – is so congruent with its truly grand materials of thinking, §§ 203–207, that, being at the same time sufficiently worthy of them, § 223, and most excellently moralized, § 228, it not only does not oppose heroic virtue and the way of thinking which this virtue usually has as companion, if not as guide, but also fits well with manners joined to a singular majesty, § 213, § 194.
III. Svblime Cogitandi Genvs, (magnificum, magnum,
III. The Sublime Kind of Thinking – magnificent, great,
altum, summum, plenum, cf. § 178. grave, copiosum, cf. § 116.
high, highest, full, cf. § 178; grave, copious, cf. § 116;
ornatum, validum, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν.)
ornate, strong, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν
est suis vere grandibus cogitandi
– is so congruent with its truly grand materials of thinking,
materiis, §§ 203–207. ita congruens, ut iisdem
§§ 203–207, that, being at the same
simul satis dignum § 223. et optime moratum, § 228.
time sufficiently worthy of them, § 223, and most excellently moralized, § 228,
non modo non contrarietur heroicae virtuti,
it not only does not oppose heroic virtue
rationique cogitandi, quam haec comitem,
and the way of thinking which this virtue
nisi ducem, habere solet,
usually has as companion,
sed et moribus singulari cum
if not as guide, but also fits well with
maiestate coniunctis probe consentiat. § 213. 194.
manners joined to a singular majesty, § 213, § 194.
III. Svblime Cogitandi Genvs, (magnificum, magnum, altum, summum, plenum, cf. § 178. grave, copiosum, cf. § 116. ornatum, validum, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν.) est suis vere grandibus cogitandi materiis, §§ 203–207. ita congruens, ut iisdem simul satis dignum § 223. et optime moratum, § 228. non modo non contrarietur heroicae virtuti, rationique cogitandi, quam haec comitem, nisi ducem, habere solet, sed et moribus singulari cum maiestate coniunctis probe consentiat. § 213. 194. / III. The Sublime Kind of Thinking – magnificent, great, high, highest, full, cf. § 178; grave, copious, cf. § 116; ornate, strong, μεγαλοπρεπές, ἀξίωμα, ὕψος, ὑψηλόν – is so congruent with its truly grand materials of thinking, §§ 203–207, that, being at the same time sufficiently worthy of them, § 223, and most excellently moralized, § 228, it not only does not oppose heroic virtue and the way of thinking which this virtue usually has as companion, if not as guide, but also fits well with manners joined to a singular majesty, § 213, § 194.
§ 282
Non per iocum solum Terentius iubet
Terence does not only in jest order
Davum sublimem intro rapi, quadrupedem-
que constringi,
"Carry him off on your shoulders in-doors as fast as possible.
Take care he's kept well secured; and, do you hear? Tie him up hands and feet together."
sed et Horatius ridet.
but Horace too laughs:
Hunc, dum sublimis versus ructatur, et errat,
Qui, veluti merulis intentus, decidit, auceps
In puteum, foveamve.
"If, like a fowler intent upon his game, he should fall into a well or a ditch while he belches out his fustian verses and roams about ..."
Nobis heic serio, suoque loco locata sublimitas exploranda est. e.g.
Here, for us, sublimity placed seriously and in its own place must be explored. For example:
Non fortibus solum, sed etiam fulgentibus armis praeliatus in causa est Cicero Cornelii, quum assequutus esset dicendo, ut populus romanus admirationem suam, non acclamatione tantum, sed etiam plausu, confiteretur. Sublimitas; profecto, et magnificentia, et nitor; et auctoritas expressit istum fragorem. Nec tam insolita laus esset prosequuta dicentem, si usitata et caeteris similis affuisset oratio.
"[T]he speaker who possesses it fights not merely with effective, but with flashing weapons.
If in his defence of Cornelius Cicero had confined himself merely to instructing the judge and speaking in clear and idiomatic Latin without a thought beyond the interests of his case, would he ever have compelled the Roman people to proclaim their admiration not merely by acclamation, but by thunders of applause? No, it was the sublimity and splendour, the brilliance and the weight of his eloquence that evoked such clamorous enthusiasm.
Nor, again, would his words have been greeted with such extraordinary approbation if his speech had been like the ordinary speeches of every day."
Quint. VIII. 3. Huc comparatio Elegiae et Tragoediae, Ov. Am. III. 1. ubi illa fatetur:
Quintilian VIII.3. To this belongs the comparison of Elegy and Tragedy, Ovid, Amores III.1, where the former confesses:
Non ego contulerim sublimia carmina nostris,
Obruit exiguas regia vestra fores.
"I should not compare heroic measures with my own; thy palaces quite
overwhelm my humble abodes."
Non per iocum solum Terentius iubet
Terence does not only in jest order
Davum sublimem intro rapi, quadrupedem-
que constringi,
"Carry him off on your shoulders in-doors as fast as possible.
Take care he's kept well secured; and, do you hear? Tie him up hands and feet together."
sed et Horatius ridet.
but Horace too laughs:
Hunc, dum sublimis versus ructatur, et errat,
Qui, veluti merulis intentus, decidit, auceps
In puteum, foveamve.
"If, like a fowler intent upon his game, he should fall into a well or a ditch while he belches out his fustian verses and roams about ..."
Nobis heic serio, suoque loco locata sublimitas exploranda est. e.g.
Here, for us, sublimity placed seriously and in its own place must be explored. For example:
Non fortibus solum, sed etiam fulgentibus armis praeliatus in causa est Cicero Cornelii, quum assequutus esset dicendo, ut populus romanus admirationem suam, non acclamatione tantum, sed etiam plausu, confiteretur. Sublimitas; profecto, et magnificentia, et nitor; et auctoritas expressit istum fragorem. Nec tam insolita laus esset prosequuta dicentem, si usitata et caeteris similis affuisset oratio.
"[T]he speaker who possesses it fights not merely with effective, but with flashing weapons.
If in his defence of Cornelius Cicero had confined himself merely to instructing the judge and speaking in clear and idiomatic Latin without a thought beyond the interests of his case, would he ever have compelled the Roman people to proclaim their admiration not merely by acclamation, but by thunders of applause? No, it was the sublimity and splendour, the brilliance and the weight of his eloquence that evoked such clamorous enthusiasm.
Nor, again, would his words have been greeted with such extraordinary approbation if his speech had been like the ordinary speeches of every day."
Quint. VIII. 3.
Quintilian VIII.3.
Huc comparatio Elegiae et Tragoediae, Ov. Am. III. 1. ubi illa fatetur:
To this belongs the comparison of Elegy and Tragedy, Ovid, Amores III.1, where the former confesses:
Non ego contulerim sublimia carmina nostris,
Obruit exiguas regia vestra fores.
"I should not compare heroic measures with my own; thy palaces quite
overwhelm my humble abodes."
Non per iocum solum Terentius iubet
Terence does not only in jest order
Davum sublimem intro rapi, quadrupedem-
que constringi,
"Carry him off on your shoulders in-doors as fast as possible.
Take care he's kept well secured; and, do you hear? Tie him up hands and feet together."
sed et Horatius ridet.
but Horace too laughs:
Hunc, dum sublimis versus ructatur, et errat,
Qui, veluti merulis intentus, decidit, auceps
In puteum, foveamve.
"If, like a fowler intent upon his game, he should fall into a well or a ditch while he belches out his fustian verses and roams about ..."
Nobis heic serio,
Here, for us, sublimity placed seriously
suoque loco locata sublimitas exploranda est. e.g.
and in its own place must be explored. For example:
Non fortibus solum, sed etiam fulgentibus armis praeliatus in causa est Cicero Cornelii, quum assequutus esset dicendo, ut populus romanus admirationem suam, non acclamatione tantum, sed etiam plausu, confiteretur. Sublimitas; profecto, et magnificentia, et nitor; et auctoritas expressit istum fragorem. Nec tam insolita laus esset prosequuta dicentem, si usitata et caeteris similis affuisset oratio.
"[T]he speaker who possesses it fights not merely with effective, but with flashing weapons.
If in his defence of Cornelius Cicero had confined himself merely to instructing the judge and speaking in clear and idiomatic Latin without a thought beyond the interests of his case, would he ever have compelled the Roman people to proclaim their admiration not merely by acclamation, but by thunders of applause? No, it was the sublimity and splendour, the brilliance and the weight of his eloquence that evoked such clamorous enthusiasm.
Nor, again, would his words have been greeted with such extraordinary approbation if his speech had been like the ordinary speeches of every day."
Quint. VIII. 3.
Quintilian VIII.3.
Huc comparatio Elegiae et Tragoediae, Ov.
To this belongs the comparison of Elegy and Tragedy, Ovid,
Am. III. 1. ubi illa fatetur:
Amores III.1, where the former confesses:
Non ego contulerim sublimia carmina nostris,
Obruit exiguas regia vestra fores.
"I should not compare heroic measures with my own; thy palaces quite
overwhelm my humble abodes."
Non per iocum solum Terentius iubet / Terence does not only in jest order
Davum sublimem intro rapi, quadrupedem-
que constringi,
"Carry him off on your shoulders in-doors as fast as possible.
Take care he's kept well secured; and, do you hear? Tie him up hands and feet together."
sed et Horatius ridet. / but Horace too laughs:
Hunc, dum sublimis versus ructatur, et errat,
Qui, veluti merulis intentus, decidit, auceps
In puteum, foveamve.
"If, like a fowler intent upon his game, he should fall into a well or a ditch while he belches out his fustian verses and roams about ..."
Nobis heic serio, suoque loco locata sublimitas exploranda est. e.g. / Here, for us, sublimity placed seriously and in its own place must be explored. For example:
Non fortibus solum, sed etiam fulgentibus armis praeliatus in causa est Cicero Cornelii, quum assequutus esset dicendo, ut populus romanus admirationem suam, non acclamatione tantum, sed etiam plausu, confiteretur. Sublimitas; profecto, et magnificentia, et nitor; et auctoritas expressit istum fragorem. Nec tam insolita laus esset prosequuta dicentem, si usitata et caeteris similis affuisset oratio.
"[T]he speaker who possesses it fights not merely with effective, but with flashing weapons.
If in his defence of Cornelius Cicero had confined himself merely to instructing the judge and speaking in clear and idiomatic Latin without a thought beyond the interests of his case, would he ever have compelled the Roman people to proclaim their admiration not merely by acclamation, but by thunders of applause? No, it was the sublimity and splendour, the brilliance and the weight of his eloquence that evoked such clamorous enthusiasm.
Nor, again, would his words have been greeted with such extraordinary approbation if his speech had been like the ordinary speeches of every day."
Quint. VIII. 3. / Quintilian VIII.3.
Huc comparatio Elegiae et Tragoediae, Ov. Am. III. 1. ubi illa fatetur: / To this belongs the comparison of Elegy and Tragedy, Ovid, Amores III.1, where the former confesses:
Non ego contulerim sublimia carmina nostris,
Obruit exiguas regia vestra fores.
"I should not compare heroic measures with my own; thy palaces quite
overwhelm my humble abodes."
§ 283
Magnificum adhuc saepius adhaerente conceptu superflui et ostentationis, quasi levis notae macula quadam, adspergitur. Ita Clitipho apud Terentium, Heaut. I. 2. gratulatur Cliniae, qui
The word magnificent is still rather often sprinkled with an adhering concept of superfluity and ostentation, as if by a certain stain of a light mark. Thus Clitipho in Terence, Heauton Timorumenos I.2, congratulates Clinia because he
Habet bene et pudice eductam, ignaram artis
meretriciae.
Mea,
"[He] has a mistress of virtuous and modest breeding, and a stranger to the arts of a courtesan. Mine is ..."
addens,
adding:
est potens, procax, magnifica,
sumtuosa, nobilis.
"Mine is a craving, saucy, haughty, extravagant creature, full of lofty
airs."
Pari ratione Tibullus: II. 6.
In a like way Tibullus II.6:
Castra peto, valeatque Venus, valeantque
puellae.
Et mihi sunt vires, et mihi facta tuba est.
Magna loquor. Sed magnifice mihi magna
loquuta
Excutiunt clausae fortia verba fores.
"Venus, good-bye! Now, off I go! Good-bye, sweet ladies all!
I am all valor, and delight to hear the trumpets call.
Large is my brag! But while with pride my project I recite,
I see her bolted door,–and then my boasting fails me quite."
rediturus ad humilem suam querimoniam l. 5:
returning to his humble complaint in line 5:
Ure ferum et torque: libeat ne dicere quic-
quam
Magnificum posthac, horrida verba doma.
"Aye! Twist me! Plague me! Never shall I say
Such boast again."
Clarius Cornelius, a quo laudatur Atticus, elegans, non magnificus, splendidus, non sumtuosus, qui omni diligentia munditiam non affluentem, affectarit, supellex modica, non multa, ut in neutram partem conspici posset. Ipse Cicero, magnifici patronus contra Atticos vel quasi, § 248. non abstinet ab hac vocis sequiori significatione. Pro Rosc. Com. 5.
More clearly Cornelius, by whom Atticus is praised, calls him elegant, not magnificent; splendid, not costly; one who with all diligence aimed at neatness not overflowing, furniture moderate, not much, so that he could be seen in neither direction. Cicero himself, the patron of the magnificent against the Attics, or almost so, § 248, does not abstain from this inferior meaning of the word. In Pro Roscio Comoedo 5,
Usque eone te diligis, et magnifice circumspicis?
"Are you then so fond of yourself, have you such a magnificent opinion of yourself, as to ask for money from us on the strength, not of your account-books, but of your memoranda?"
eum alloquitur, quem mox accusabit amentiae.
he addresses a man whom he will soon accuse of madness.
Magnificum adhuc saepius adhaerente conceptu superflui et ostentationis, quasi levis notae macula quadam, adspergitur.
The word magnificent is still rather often sprinkled with an adhering concept of superfluity and ostentation, as if by a certain stain of a light mark.
Ita Clitipho apud Terentium, Heaut. I. 2. gratulatur Cliniae, qui
Thus Clitipho in Terence, Heauton Timorumenos I.2, congratulates Clinia because he
Habet bene et pudice eductam, ignaram artis
meretriciae.
Mea,
"[He] has a mistress of virtuous and modest breeding, and a stranger to the arts of a courtesan. Mine is ..."
addens,
adding:
est potens, procax, magnifica,
sumtuosa, nobilis.
"Mine is a craving, saucy, haughty, extravagant creature, full of lofty
airs."
Pari ratione Tibullus: II. 6.
In a like way Tibullus II.6:
Castra peto, valeatque Venus, valeantque
puellae.
Et mihi sunt vires, et mihi facta tuba est.
Magna loquor. Sed magnifice mihi magna
loquuta
Excutiunt clausae fortia verba fores.
"Venus, good-bye! Now, off I go! Good-bye, sweet ladies all!
I am all valor, and delight to hear the trumpets call.
Large is my brag! But while with pride my project I recite,
I see her bolted door,–and then my boasting fails me quite."
rediturus ad humilem suam querimoniam l. 5:
returning to his humble complaint in line 5:
Ure ferum et torque: libeat ne dicere quic-
quam
Magnificum posthac, horrida verba doma.
"Aye! Twist me! Plague me! Never shall I say
Such boast again."
Clarius Cornelius, a quo laudatur Atticus, elegans, non magnificus, splendidus, non sumtuosus, qui omni diligentia munditiam non affluentem, affectarit, supellex modica, non multa, ut in neutram partem conspici posset.
More clearly Cornelius, by whom Atticus is praised, calls him elegant, not magnificent; splendid, not costly; one who with all diligence aimed at neatness not overflowing, furniture moderate, not much, so that he could be seen in neither direction.
Ipse Cicero, magnifici patronus contra Atticos vel quasi, § 248. non abstinet ab hac vocis sequiori significatione.
Cicero himself, the patron of the magnificent against the Attics, or almost so, § 248, does not abstain from this inferior meaning of the word.
Pro Rosc. Com. 5.
In Pro Roscio Comoedo 5,
Usque eone te diligis, et magnifice circumspicis?
"Are you then so fond of yourself, have you such a magnificent opinion of yourself, as to ask for money from us on the strength, not of your account-books, but of your memoranda?"
eum alloquitur, quem mox accusabit amentiae.
he addresses a man whom he will soon accuse of madness.
Magnificum adhuc saepius
The word magnificent is still rather often sprinkled with
adhaerente conceptu superflui et ostentationis,
an adhering concept of superfluity and ostentation,
quasi levis notae macula quadam, adspergitur.
as if by a certain stain of a light mark.
Ita Clitipho apud Terentium, Heaut. I. 2. gratulatur Cliniae, qui
Thus Clitipho in Terence, Heauton Timorumenos I.2, congratulates Clinia because he
Habet bene et pudice eductam, ignaram artis
meretriciae.
Mea,
"[He] has a mistress of virtuous and modest breeding, and a stranger to the arts of a courtesan. Mine is ..."
addens,
adding:
est potens, procax, magnifica,
sumtuosa, nobilis.
"Mine is a craving, saucy, haughty, extravagant creature, full of lofty
airs."
Pari ratione Tibullus: II. 6.
In a like way Tibullus II.6:
Castra peto, valeatque Venus, valeantque
puellae.
Et mihi sunt vires, et mihi facta tuba est.
Magna loquor. Sed magnifice mihi magna
loquuta
Excutiunt clausae fortia verba fores.
"Venus, good-bye! Now, off I go! Good-bye, sweet ladies all!
I am all valor, and delight to hear the trumpets call.
Large is my brag! But while with pride my project I recite,
I see her bolted door,–and then my boasting fails me quite."
rediturus ad humilem suam querimoniam l. 5:
returning to his humble complaint in line 5:
Ure ferum et torque: libeat ne dicere quic-
quam
Magnificum posthac, horrida verba doma.
"Aye! Twist me! Plague me! Never shall I say
Such boast again."
Clarius Cornelius, a quo laudatur Atticus,
More clearly Cornelius, by whom Atticus is praised,
elegans, non magnificus, splendidus, non sumtuosus,
calls him elegant, not magnificent; splendid, not costly;
qui omni diligentia munditiam non affluentem,
one who with all diligence aimed at neatness not
affectarit, supellex modica, non multa,
overflowing, furniture moderate, not much, so
ut in neutram partem conspici posset.
that he could be seen in neither direction.
Ipse Cicero, magnifici patronus contra Atticos
Cicero himself, the patron of the magnificent against the Attics,
vel quasi, § 248. non abstinet ab hac
or almost so, § 248, does not abstain from this
vocis sequiori significatione.
inferior meaning of the word.
Pro Rosc. Com. 5.
In Pro Roscio Comoedo 5,
Usque eone te diligis, et magnifice circumspicis?
"Are you then so fond of yourself, have you such a magnificent opinion of yourself, as to ask for money from us on the strength, not of your account-books, but of your memoranda?"
eum alloquitur, quem mox accusabit amentiae.
he addresses a man whom he will soon accuse of madness.
Magnificum adhuc saepius adhaerente conceptu superflui et ostentationis, quasi levis notae macula quadam, adspergitur. / The word magnificent is still rather often sprinkled with an adhering concept of superfluity and ostentation, as if by a certain stain of a light mark.
Ita Clitipho apud Terentium, Heaut. I. 2. gratulatur Cliniae, qui / Thus Clitipho in Terence, Heauton Timorumenos I.2, congratulates Clinia because he
Habet bene et pudice eductam, ignaram artis
meretriciae.
Mea,
"[He] has a mistress of virtuous and modest breeding, and a stranger to the arts of a courtesan. Mine is ..."
addens, / adding:
est potens, procax, magnifica,
sumtuosa, nobilis.
"Mine is a craving, saucy, haughty, extravagant creature, full of lofty
airs."
Pari ratione Tibullus: II. 6. / In a like way Tibullus II.6:
Castra peto, valeatque Venus, valeantque
puellae.
Et mihi sunt vires, et mihi facta tuba est.
Magna loquor. Sed magnifice mihi magna
loquuta
Excutiunt clausae fortia verba fores.
"Venus, good-bye! Now, off I go! Good-bye, sweet ladies all!
I am all valor, and delight to hear the trumpets call.
Large is my brag! But while with pride my project I recite,
I see her bolted door,–and then my boasting fails me quite."
rediturus ad humilem suam querimoniam l. 5: / returning to his humble complaint in line 5:
Ure ferum et torque: libeat ne dicere quic-
quam
Magnificum posthac, horrida verba doma.
"Aye! Twist me! Plague me! Never shall I say
Such boast again."
Clarius Cornelius, a quo laudatur Atticus, elegans, non magnificus, splendidus, non sumtuosus, qui omni diligentia munditiam non affluentem, affectarit, supellex modica, non multa, ut in neutram partem conspici posset. / More clearly Cornelius, by whom Atticus is praised, calls him elegant, not magnificent; splendid, not costly; one who with all diligence aimed at neatness not overflowing, furniture moderate, not much, so that he could be seen in neither direction.
Ipse Cicero, magnifici patronus contra Atticos vel quasi, § 248. non abstinet ab hac vocis sequiori significatione. / Cicero himself, the patron of the magnificent against the Attics, or almost so, § 248, does not abstain from this inferior meaning of the word.
Pro Rosc. Com. 5. / In Pro Roscio Comoedo 5,
Usque eone te diligis, et magnifice circumspicis?
"Are you then so fond of yourself, have you such a magnificent opinion of yourself, as to ask for money from us on the strength, not of your account-books, but of your memoranda?"
eum alloquitur, quem mox accusabit amentiae. / he addresses a man whom he will soon accuse of madness.
§ 284
Nobis autem hic magnificentia cogitatur, § 281. ex descriptione Ciceronis de Inv. II. 163.
But here magnificence is being thought by us, § 281, from Cicero's description in De Inventione II.163:
rerum magnarum et excelsarum, cum animi ampla quadam et splendida propositione, agitatio atque administratio.
"Magnificence is the consideration and management of important and sublime matters with a certain wide seeing and splendid determination of mind."
Secundum quam magnificentiae publicae amantem dicit, inimicum privatae luxuriae, § 281. 165. populum Romanum, Or. pro Mur. ex qua rectissime, Off. I. 72:
According to this, in the speech Pro Murena, he calls the Roman people "a lover of public magnificence," an enemy of "private luxury," § 281, § 165; and from this most rightly, On Duties I.72, he says:
Capessentibus, inquit, rempublicam, nihilominus, quam philosophis, haud scio, an magis etiam, et magnificentia, et despicientia adhibenda sit rerum humanarum, quam saepe dico, et tranquillitas animi, atque securitas, siquidem nec anxii futuri sunt, et cum gravitate constantiaque victuri.
"Statesmen, too, no less than philosophers–perhaps even more so–should carry with them that greatness of spirit and indifference to outward circumstances to which I so often refer, together with calm of soul and freedom from care, if they are to be free from worries and lead a dignified and self-consistent life."
Secundum eandem notionem magnificentiae concedit eam et vitae privatae cum simplicitate simul convenire posse § 213. philosophus, l. c. 92.
According to the same notion of magnificence, the philosopher grants that it can also coexist in private life with simplicity, § 213, in the same place, 92, concerning the precepts of private life:
Haec praescripta (vitae privatae) servantem licet magnifice, graviter, animoseque vivere, atque etiam simpliciter, fideliter, atque vitae hominum amice.
"By observing these rules, one may live in magnificence, dignity, and independence, and yet in honour, truth and charity toward all."
Ex eadem concipio verissimum Agamemnonis effatum apud Petronium,
From the same source I understand as most true Agamemnon's saying in Petronius,
sibi nihil esse magnificum, quod pueris placeret.
"[A]nd if they would convince themselves that what took a boy's fancy was never fine ..."
Nobis autem hic magnificentia cogitatur, § 281. ex descriptione Ciceronis de Inv. II. 163.
But here magnificence is being thought by us, § 281, from Cicero's description in De Inventione II.163:
rerum magnarum et excelsarum, cum animi ampla quadam et splendida propositione, agitatio atque administratio.
"Magnificence is the consideration and management of important and sublime matters with a certain wide seeing and splendid determination of mind."
Secundum quam magnificentiae publicae amantem dicit, inimicum privatae luxuriae, § 281. 165. populum Romanum, Or. pro Mur. ex qua rectissime, Off. I. 72:
According to this, in the speech Pro Murena, he calls the Roman people "a lover of public magnificence," an enemy of "private luxury," § 281, § 165; and from this most rightly, On Duties I.72, he says:
Capessentibus, inquit, rempublicam, nihilominus, quam philosophis, haud scio, an magis etiam, et magnificentia, et despicientia adhibenda sit rerum humanarum, quam saepe dico, et tranquillitas animi, atque securitas, siquidem nec anxii futuri sunt, et cum gravitate constantiaque victuri.
"Statesmen, too, no less than philosophers–perhaps even more so–should carry with them that greatness of spirit and indifference to outward circumstances to which I so often refer, together with calm of soul and freedom from care, if they are to be free from worries and lead a dignified and self-consistent life."
Secundum eandem notionem magnificentiae concedit eam et vitae privatae cum simplicitate simul convenire posse § 213. philosophus, l. c. 92.
According to the same notion of magnificence, the philosopher grants that it can also coexist in private life with simplicity, § 213, in the same place, 92, concerning the precepts of private life:
Haec praescripta (vitae privatae) servantem licet magnifice, graviter, animoseque vivere, atque etiam simpliciter, fideliter, atque vitae hominum amice.
"By observing these rules, one may live in magnificence, dignity, and independence, and yet in honour, truth and charity toward all."
Ex eadem concipio verissimum Agamemnonis effatum apud Petronium,
From the same source I understand as most true Agamemnon's saying in Petronius,
sibi nihil esse magnificum, quod pueris placeret.
"[A]nd if they would convince themselves that what took a boy's fancy was never fine ..."
Nobis autem hic magnificentia cogitatur, § 281.
But here magnificence is being thought by us, § 281,
ex descriptione Ciceronis de Inv. II. 163.
from Cicero's description in De Inventione II.163:
rerum magnarum et excelsarum, cum animi ampla quadam et splendida propositione, agitatio atque administratio.
"Magnificence is the consideration and management of important and sublime matters with a certain wide seeing and splendid determination of mind."
Secundum quam magnificentiae publicae amantem
According to this, in the speech Pro Murena,
dicit, inimicum
he calls the Roman people "a lover of public magnificence,"
privatae luxuriae, § 281. 165. populum Romanum, Or.
an enemy of "private luxury," § 281, § 165;
pro Mur. ex qua rectissime, Off. I. 72:
and from this most rightly, On Duties I.72, he says:
Capessentibus, inquit, rempublicam, nihilominus, quam philosophis, haud scio, an magis etiam, et magnificentia, et despicientia adhibenda sit rerum humanarum, quam saepe dico, et tranquillitas animi, atque securitas, siquidem nec anxii futuri sunt, et cum gravitate constantiaque victuri.
"Statesmen, too, no less than philosophers–perhaps even more so–should carry with them that greatness of spirit and indifference to outward circumstances to which I so often refer, together with calm of soul and freedom from care, if they are to be free from worries and lead a dignified and self-consistent life."
Secundum eandem notionem magnificentiae
According to the same notion of magnificence,
concedit eam et vitae
the philosopher grants that it can also coexist in
privatae cum simplicitate simul convenire posse § 213.
private life with simplicity, § 213,
philosophus, l. c. 92.
in the same place, 92, concerning the precepts of private life:
Haec praescripta (vitae privatae) servantem licet magnifice, graviter, animoseque vivere, atque etiam simpliciter, fideliter, atque vitae hominum amice.
"By observing these rules, one may live in magnificence, dignity, and independence, and yet in honour, truth and charity toward all."
Ex eadem concipio verissimum
From the same source I understand as most true
Agamemnonis effatum apud Petronium,
Agamemnon's saying in Petronius,
sibi nihil esse magnificum, quod pueris placeret.
"[A]nd if they would convince themselves that what took a boy's fancy was never fine ..."
Nobis autem hic magnificentia cogitatur, § 281. ex descriptione Ciceronis de Inv. II. 163. / But here magnificence is being thought by us, § 281, from Cicero's description in De Inventione II.163:
rerum magnarum et excelsarum, cum animi ampla quadam et splendida propositione, agitatio atque administratio.
"Magnificence is the consideration and management of important and sublime matters with a certain wide seeing and splendid determination of mind."
Secundum quam magnificentiae publicae amantem dicit, inimicum privatae luxuriae, § 281. 165. populum Romanum, Or. pro Mur. ex qua rectissime, Off. I. 72: / According to this, in the speech Pro Murena, he calls the Roman people "a lover of public magnificence," an enemy of "private luxury," § 281, § 165; and from this most rightly, On Duties I.72, he says:
Capessentibus, inquit, rempublicam, nihilominus, quam philosophis, haud scio, an magis etiam, et magnificentia, et despicientia adhibenda sit rerum humanarum, quam saepe dico, et tranquillitas animi, atque securitas, siquidem nec anxii futuri sunt, et cum gravitate constantiaque victuri.
"Statesmen, too, no less than philosophers–perhaps even more so–should carry with them that greatness of spirit and indifference to outward circumstances to which I so often refer, together with calm of soul and freedom from care, if they are to be free from worries and lead a dignified and self-consistent life."
Secundum eandem notionem magnificentiae concedit eam et vitae privatae cum simplicitate simul convenire posse § 213. philosophus, l. c. 92. / According to the same notion of magnificence, the philosopher grants that it can also coexist in private life with simplicity, § 213, in the same place, 92, concerning the precepts of private life:
Haec praescripta (vitae privatae) servantem licet magnifice, graviter, animoseque vivere, atque etiam simpliciter, fideliter, atque vitae hominum amice.
"By observing these rules, one may live in magnificence, dignity, and independence, and yet in honour, truth and charity toward all."
Ex eadem concipio verissimum Agamemnonis effatum apud Petronium, / From the same source I understand as most true Agamemnon's saying in Petronius,
sibi nihil esse magnificum, quod pueris placeret.
"[A]nd if they would convince themselves that what took a boy's fancy was never fine ..."
§ 285
Hinc igitur colligamus, quam animo sibi formauerit ideam de magnifico cogitandi genere orator, qui et ipse sciuit, et subinnuit l. II. de Or. 89. se eius quasi quoddam exemplar esse, dum narrat Sulpicium, qui loquentem L. Crassum imitari promiserat, omnino in illud genus Crassi magnificum natura ipsa ductum esse, § II. quae tamen addens, non satis, proficere potuisset nisi eodem studio atque imitatione incidisset, atque ita dicere consuesset, ut tota mente Crassum atque omni animo intueretur. Hinc eius primum praeceptum imitatio. § 56.
Hence, therefore, let us gather what idea the orator had formed for himself in mind concerning the magnificent kind of thinking: he both knew himself, and suggested in book II of De Oratore 89, that he was as it were a certain exemplar of it, when he related that Sulpicius, who had promised to imitate L. Crassus speaking, had been led altogether into that magnificent kind of Crassus by nature itself, § II; but he adds that this nature could not have advanced enough unless Sulpicius had fallen upon the same study and imitation, and had become accustomed to speaking in such a way that he contemplated Crassus with his whole mind and with his whole soul. Hence its first precept is imitation, § 56.
Hinc igitur colligamus, quam animo sibi formauerit ideam de magnifico cogitandi genere orator, qui et ipse sciuit, et subinnuit l. II. de Or. 89. se eius quasi quoddam exemplar esse, dum narrat Sulpicium, qui loquentem L. Crassum imitari promiserat, omnino in illud genus Crassi magnificum natura ipsa ductum esse, § II. quae tamen addens, non satis, proficere potuisset nisi eodem studio atque imitatione incidisset, atque ita dicere consuesset, ut tota mente Crassum atque omni animo intueretur.
Hence, therefore, let us gather what idea the orator had formed for himself in mind concerning the magnificent kind of thinking: he both knew himself, and suggested in book II of De Oratore 89, that he was as it were a certain exemplar of it, when he related that Sulpicius, who had promised to imitate L. Crassus speaking, had been led altogether into that magnificent kind of Crassus by nature itself, § II; but he adds that this nature could not have advanced enough unless Sulpicius had fallen upon the same study and imitation, and had become accustomed to speaking in such a way that he contemplated Crassus with his whole mind and with his whole soul.
Hinc eius primum praeceptum imitatio. § 56.
Hence its first precept is imitation, § 56.
Hinc igitur colligamus,
Hence, therefore, let us gather what idea the orator
quam animo sibi formauerit ideam de magnifico cogitandi
had formed for himself in mind concerning the magnificent kind of thinking:
genere orator, qui et ipse sciuit, et subinnuit l.
he both knew himself, and suggested in book
II. de Or. 89. se
II of De Oratore 89, that he was as
eius quasi quoddam exemplar esse,
it were a certain exemplar of it, when
dum narrat Sulpicium, qui loquentem L.
he related that Sulpicius, who had promised to imitate L.
Crassum imitari promiserat, omnino in illud
Crassus speaking, had been led altogether into that magnificent
genus Crassi magnificum natura ipsa ductum esse, § II.
kind of Crassus by nature itself, § II;
quae tamen addens, non satis,
but he adds that this nature could not have
proficere potuisset nisi eodem studio atque imitatione
advanced enough unless Sulpicius had fallen upon the same study and imitation,
incidisset, atque ita dicere consuesset,
and had become accustomed to speaking in such a way
ut tota mente Crassum atque
that he contemplated Crassus with his whole mind and
omni animo intueretur.
with his whole soul.
Hinc eius primum praeceptum imitatio. § 56.
Hence its first precept is imitation, § 56.
Hinc igitur colligamus, quam animo sibi formauerit ideam de magnifico cogitandi genere orator, qui et ipse sciuit, et subinnuit l. II. de Or. 89. se eius quasi quoddam exemplar esse, dum narrat Sulpicium, qui loquentem L. Crassum imitari promiserat, omnino in illud genus Crassi magnificum natura ipsa ductum esse, § II. quae tamen addens, non satis, proficere potuisset nisi eodem studio atque imitatione incidisset, atque ita dicere consuesset, ut tota mente Crassum atque omni animo intueretur. / Hence, therefore, let us gather what idea the orator had formed for himself in mind concerning the magnificent kind of thinking: he both knew himself, and suggested in book II of De Oratore 89, that he was as it were a certain exemplar of it, when he related that Sulpicius, who had promised to imitate L. Crassus speaking, had been led altogether into that magnificent kind of Crassus by nature itself, § II; but he adds that this nature could not have advanced enough unless Sulpicius had fallen upon the same study and imitation, and had become accustomed to speaking in such a way that he contemplated Crassus with his whole mind and with his whole soul.
Hinc eius primum praeceptum imitatio. § 56. / Hence its first precept is imitation, § 56.
§ 286
Nec caret ambiguitate sua magni denominatio, § 291. Non huc traham magnum hominem aliquando pro stolido dictum videri, § 179. Sane, in laudem non dici magnam linguam ab Horatio mythologia docet, ubi sic Apollinem alloquitur:
Nor does the designation of "great" lack its own ambiguity, § 291. I shall not drag in here the fact that a great man sometimes seems to be called so in the sense of stupid, § 179. Certainly mythology teaches that a great tongue is not said in praise by Horace, where he addresses Apollo thus:
Dive, quem proles Niobea magnae
Vindicem linguae, Tityosque raptor
Sensit.
"Thou who didst make thy vengeful might
To Niobe and Tityos known,
And Peleus' son, when Troy's tall height
Was nigh his own ..."
IV. od. 6.
Nec magnos Iuvenalis amicos, nec magnos Horatii pueros sincere laudari hac appellatione puto. Interim bona fide magnum relative comparativeque § 178. cogitatum dicamus vere magnis apte congruens, § 291. Ad huius penitiorem intellectionem notemus adhuc ad §§ 203–207. de magnis materiis 1) alia clariora esse, alia maiora. Cui effato confirmando totam ep. XVI. l. III. destinavit Plinius, illustrans huc facientibus exemplis. 2) huc pertinentia magna vix verisimilia videri plurimis. Horatius cuidam
noto sibi nomine tantum
narrat apud Maecenatem sibi non opus esse submovere alios, ut in gratiam eius intimius penetret, nec officere,
IV, ode 6. Nor do I think Juvenal's great friends or Horace's great boys are sincerely praised by this appellation. Meanwhile, in good faith, let us call a thought great, relatively and comparatively, § 178, when it is aptly congruent with things truly great, § 291. For a deeper understanding of this, let us further note, with reference to §§ 203–207, concerning great materials: 1) some are clearer, others greater. Pliny devoted the whole sixteenth letter of book III to confirming this utterance, illustrating it with examples that bear on this point. 2) Great things belonging here seem scarcely believable to most people. Horace tells someone "known to himself only by name" that with Maecenas he has no need to push others aside in order to penetrate more intimately into his favor, nor is it an obstacle that
Ditior hic, aut est quia doctior. Est suus unicuique locus. Magnum narras, vix credibile.
"It is never of any disservice to me, that any particular person is wealthier or a better scholar than I am: every individual has his proper place.
You tell me a marvelous thing, scarcely credible."
Ille, nescio quis, regerit.
That man, whoever he is, replies.
Nec caret ambiguitate sua magni denominatio, § 291. Non huc traham magnum hominem aliquando pro stolido dictum videri, § 179. Sane, in laudem non dici magnam linguam ab Horatio mythologia docet, ubi sic Apollinem alloquitur:
Nor does the designation of "great" lack its own ambiguity, § 291. I shall not drag in here the fact that a great man sometimes seems to be called so in the sense of stupid, § 179. Certainly mythology teaches that a great tongue is not said in praise by Horace, where he addresses Apollo thus:
Dive, quem proles Niobea magnae
Vindicem linguae, Tityosque raptor
Sensit.
"Thou who didst make thy vengeful might
To Niobe and Tityos known,
And Peleus' son, when Troy's tall height
Was nigh his own ..."
IV. od. 6.
Nec magnos Iuvenalis amicos, nec magnos Horatii pueros sincere laudari hac appellatione puto.
IV, ode 6. Nor do I think Juvenal's great friends or Horace's great boys are sincerely praised by this appellation.
Interim bona fide magnum relative comparativeque § 178. cogitatum dicamus vere magnis apte congruens, § 291. Ad huius penitiorem intellectionem notemus adhuc ad §§ 203–207. de magnis materiis 1) alia clariora esse, alia maiora.
Meanwhile, in good faith, let us call a thought great, relatively and comparatively, § 178, when it is aptly congruent with things truly great, § 291. For a deeper understanding of this, let us further note, with reference to §§ 203–207, concerning great materials: 1) some are clearer, others greater.
Cui effato confirmando totam ep. XVI. l. III. destinavit Plinius, illustrans huc facientibus exemplis. 2) huc pertinentia magna vix verisimilia videri plurimis.
Pliny devoted the whole sixteenth letter of book III to confirming this utterance, illustrating it with examples that bear on this point. 2) Great things belonging here seem scarcely believable to most people.
Horatius cuidam
noto sibi nomine tantum
narrat apud Maecenatem sibi non opus esse submovere alios, ut in gratiam eius intimius penetret, nec officere,
Horace tells someone "known to himself only by name" that with Maecenas he has no need to push others aside in order to penetrate more intimately into his favor, nor is it an obstacle that
Ditior hic, aut est quia doctior. Est suus unicuique locus. Magnum narras, vix credibile.
"It is never of any disservice to me, that any particular person is wealthier or a better scholar than I am: every individual has his proper place.
You tell me a marvelous thing, scarcely credible."
Ille, nescio quis, regerit.
That man, whoever he is, replies.
Nec caret ambiguitate sua magni denominatio,
Nor does the designation
§ 291.
of "great" lack its own ambiguity, § 291.
Non huc traham magnum hominem
I shall not drag in here the fact that
aliquando pro stolido dictum videri, § 179.
a great man sometimes seems to be called
Sane, in laudem
so in the sense of stupid, § 179.
non
Certainly mythology teaches that a great tongue is not
dici magnam linguam ab Horatio mythologia docet, ubi sic Apollinem alloquitur:
said in praise by Horace, where he addresses Apollo thus:
Dive, quem proles Niobea magnae
Vindicem linguae, Tityosque raptor
Sensit.
"Thou who didst make thy vengeful might
To Niobe and Tityos known,
And Peleus' son, when Troy's tall height
Was nigh his own ..."
IV. od. 6. Nec magnos Iuvenalis amicos,
IV, ode 6. Nor do I think Juvenal's great
nec magnos Horatii pueros sincere laudari hac appellatione puto.
friends or Horace's great boys are sincerely praised by this appellation.
Interim bona fide magnum
Meanwhile, in good faith, let us call a thought great,
relative comparativeque § 178. cogitatum dicamus vere magnis apte congruens,
relatively and comparatively, § 178, when it is aptly congruent
§ 291. Ad huius
with things truly great, § 291. For a deeper understanding of this,
penitiorem intellectionem notemus adhuc ad §§ 203–207.
let us further note, with reference to §§ 203–207,
de magnis materiis 1) alia clariora esse, alia maiora.
concerning great materials: 1) some are clearer, others greater.
Cui effato confirmando totam ep. XVI. l. III.
Pliny devoted the whole sixteenth letter of book III
destinavit Plinius, illustrans huc facientibus exemplis.
to confirming this utterance, illustrating it with examples
2) huc pertinentia
that bear on this point. 2) Great things belonging
magna vix verisimilia videri plurimis.
here seem scarcely believable to most people.
Horatius cuidam noto sibi nomine tantum
Horace tells someone "known to himself only by name"
narrat apud Maecenatem sibi non opus esse submovere alios,
that with Maecenas he has no need to push others
ut in gratiam eius
aside in order to penetrate more intimately into his favor,
intimius penetret, nec officere,
nor is it an obstacle that
Ditior hic, aut est quia doctior. Est suus unicuique locus. Magnum narras, vix credibile.
"It is never of any disservice to me, that any particular person is wealthier or a better scholar than I am: every individual has his proper place.
You tell me a marvelous thing, scarcely credible."
Ille, nescio quis, regerit.
That man, whoever he is, replies.
Nec caret ambiguitate sua magni denominatio, § 291. Non huc traham magnum hominem aliquando pro stolido dictum videri, § 179. Sane, in laudem non dici magnam linguam ab Horatio mythologia docet, ubi sic Apollinem alloquitur: / Nor does the designation of "great" lack its own ambiguity, § 291. I shall not drag in here the fact that a great man sometimes seems to be called so in the sense of stupid, § 179. Certainly mythology teaches that a great tongue is not said in praise by Horace, where he addresses Apollo thus:
Dive, quem proles Niobea magnae
Vindicem linguae, Tityosque raptor
Sensit.
"Thou who didst make thy vengeful might
To Niobe and Tityos known,
And Peleus' son, when Troy's tall height
Was nigh his own ..."
IV. od. 6. Nec magnos Iuvenalis amicos, nec magnos Horatii pueros sincere laudari hac appellatione puto. / IV, ode 6. Nor do I think Juvenal's great friends or Horace's great boys are sincerely praised by this appellation.
Interim bona fide magnum relative comparativeque § 178. cogitatum dicamus vere magnis apte congruens, § 291. Ad huius penitiorem intellectionem notemus adhuc ad §§ 203–207. de magnis materiis 1) alia clariora esse, alia maiora. / Meanwhile, in good faith, let us call a thought great, relatively and comparatively, § 178, when it is aptly congruent with things truly great, § 291. For a deeper understanding of this, let us further note, with reference to §§ 203–207, concerning great materials: 1) some are clearer, others greater.
Cui effato confirmando totam ep. XVI. l. III. destinavit Plinius, illustrans huc facientibus exemplis. 2) huc pertinentia magna vix verisimilia videri plurimis. / Pliny devoted the whole sixteenth letter of book III to confirming this utterance, illustrating it with examples that bear on this point. 2) Great things belonging here seem scarcely believable to most people.
Horatius cuidam noto sibi nomine tantum narrat apud Maecenatem sibi non opus esse submovere alios, ut in gratiam eius intimius penetret, nec officere, / Horace tells someone "known to himself only by name" that with Maecenas he has no need to push others aside in order to penetrate more intimately into his favor, nor is it an obstacle that
Ditior hic, aut est quia doctior. Est suus unicuique locus. Magnum narras, vix credibile.
"It is never of any disservice to me, that any particular person is wealthier or a better scholar than I am: every individual has his proper place.
You tell me a marvelous thing, scarcely credible."
Ille, nescio quis, regerit. / That man, whoever he is, replies.
§ 287
Altum cogitandi genus, § 291. et nimis altum §§ 217, 218. ne confundantur. Illud pingit Horatius, IV. od. 9.
Let the high kind of thinking, § 291, and the too-high kind, §§ 217–218, not be confused. Horace depicts the former, IV, ode 9:
Iudex honestum praetulit utili, et
Reiecit alto dona nocentium
Vultu, et per obstantes catervas
Explicuit sua victor arma.
"You bend the expedient to the right,
Turn haughty eyes from bribes away,
Or bear your banners through the fight,
Scattering the foeman's firm array."
Et Cicero Tusc. quaest. II. 11.
And Cicero, Tusculan Disputations II.11:
Fortes non modo fortuna adiuvat, ut est in veteri proverbio, sed multo magis ratio, quae quibusdam quasi praeceptis confirmat vim fortitudinis. Te natura excelsum quendam videlicet, et altum, et humana despicientem genuit. Itaque facile in animo forti contra mortem habita oratio insedit.
"For not only does Fortune, as the old proverb says, assist the bold, but reason does so in a still greater degree; for it, by certain precepts, as it were, strengthens even courage itself. You were born naturally great and soaring, and with a contempt for all things which pertain to man alone; therefore a discourse against death took easy possession of a brave soul."
e.c.
etc.
Altum cogitandi genus, § 291. et nimis altum §§ 217, 218. ne confundantur.
Let the high kind of thinking, § 291, and the too-high kind, §§ 217–218, not be confused.
Illud pingit Horatius, IV. od. 9.
Horace depicts the former, IV, ode 9:
Iudex honestum praetulit utili, et
Reiecit alto dona nocentium
Vultu, et per obstantes catervas
Explicuit sua victor arma.
"You bend the expedient to the right,
Turn haughty eyes from bribes away,
Or bear your banners through the fight,
Scattering the foeman's firm array."
Et Cicero Tusc. quaest. II. 11.
And Cicero, Tusculan Disputations II.11:
Fortes non modo fortuna adiuvat, ut est in veteri proverbio, sed multo magis ratio, quae quibusdam quasi praeceptis confirmat vim fortitudinis. Te natura excelsum quendam videlicet, et altum, et humana despicientem genuit. Itaque facile in animo forti contra mortem habita oratio insedit.
"For not only does Fortune, as the old proverb says, assist the bold, but reason does so in a still greater degree; for it, by certain precepts, as it were, strengthens even courage itself. You were born naturally great and soaring, and with a contempt for all things which pertain to man alone; therefore a discourse against death took easy possession of a brave soul."
e.c.
etc.
Altum cogitandi genus, § 291.
Let the high kind of thinking, § 291,
et nimis altum §§ 217, 218. ne confundantur.
and the too-high kind, §§ 217–218, not be confused.
Illud pingit Horatius, IV. od. 9.
Horace depicts the former, IV, ode 9:
Iudex honestum praetulit utili, et
Reiecit alto dona nocentium
Vultu, et per obstantes catervas
Explicuit sua victor arma.
"You bend the expedient to the right,
Turn haughty eyes from bribes away,
Or bear your banners through the fight,
Scattering the foeman's firm array."
Et Cicero Tusc. quaest. II. 11.
And Cicero, Tusculan Disputations II.11:
Fortes non modo fortuna adiuvat, ut est in veteri proverbio, sed multo magis ratio, quae quibusdam quasi praeceptis confirmat vim fortitudinis. Te natura excelsum quendam videlicet, et altum, et humana despicientem genuit. Itaque facile in animo forti contra mortem habita oratio insedit.
"For not only does Fortune, as the old proverb says, assist the bold, but reason does so in a still greater degree; for it, by certain precepts, as it were, strengthens even courage itself. You were born naturally great and soaring, and with a contempt for all things which pertain to man alone; therefore a discourse against death took easy possession of a brave soul."
e.c.
etc.
Altum cogitandi genus, § 291. et nimis altum §§ 217, 218. ne confundantur. / Let the high kind of thinking, § 291, and the too-high kind, §§ 217–218, not be confused.
Illud pingit Horatius, IV. od. 9. / Horace depicts the former, IV, ode 9:
Iudex honestum praetulit utili, et
Reiecit alto dona nocentium
Vultu, et per obstantes catervas
Explicuit sua victor arma.
"You bend the expedient to the right,
Turn haughty eyes from bribes away,
Or bear your banners through the fight,
Scattering the foeman's firm array."
Et Cicero Tusc. quaest. II. 11. / And Cicero, Tusculan Disputations II.11:
Fortes non modo fortuna adiuvat, ut est in veteri proverbio, sed multo magis ratio, quae quibusdam quasi praeceptis confirmat vim fortitudinis. Te natura excelsum quendam videlicet, et altum, et humana despicientem genuit. Itaque facile in animo forti contra mortem habita oratio insedit.
"For not only does Fortune, as the old proverb says, assist the bold, but reason does so in a still greater degree; for it, by certain precepts, as it were, strengthens even courage itself. You were born naturally great and soaring, and with a contempt for all things which pertain to man alone; therefore a discourse against death took easy possession of a brave soul."
e.c. / etc.
§ 288
Copiosum ac plenum cogitandi genus si quos pro sublimi habere videas, § 281. memor, §§ 247, 187. quid assertis insit veri diudicaturus oculos mentis ante omnia figo in virtutis huic cogitandi generi propriae et peculiaris summam veluti formulam: Tantum rotundae brevitatis, tantum verisimilitudinis, e.c. § 22. neque plus, neque minus, in grande tuum thema cogitando confer, quantum quemvis ad heroicam virtutem et huius comitem, cogitandi rationem, ingeniique elevationem evectum, vel ipsum thematibus eiusmodi adspersurum fuisse, vel saltim ab aliis allatum pulcre intellecturum esse possis confidere. § 281.
If you see some people hold the copious and full kind of thinking as sublime, § 281, mindful of §§ 247 and 187, and about to judge what truth lies in what has been asserted, I fix the eyes of the mind before all else on the highest, as it were formulary, expression of the virtue proper and peculiar to this kind of thinking: bring into your great theme, in thinking it, so much rounded brevity, so much verisimilitude, etc., § 22, neither more nor less, as you can trust that anyone raised to heroic virtue, to the manner of thinking that accompanies it, and to elevation of genius, either would himself have sprinkled upon themes of this sort, or at least would have beautifully understood when supplied by others.
Copiosum ac plenum cogitandi genus si quos pro sublimi habere videas, § 281. memor, §§ 247, 187. quid assertis insit veri diudicaturus oculos mentis ante omnia figo in virtutis huic cogitandi generi propriae et peculiaris summam veluti formulam: Tantum rotundae brevitatis, tantum verisimilitudinis, e.c. § 22. neque plus, neque minus, in grande tuum thema cogitando confer, quantum quemvis ad heroicam virtutem et huius comitem, cogitandi rationem, ingeniique elevationem evectum, vel ipsum thematibus eiusmodi adspersurum fuisse, vel saltim ab aliis allatum pulcre intellecturum esse possis confidere. § 281.
If you see some people hold the copious and full kind of thinking as sublime, § 281, mindful of §§ 247 and 187, and about to judge what truth lies in what has been asserted, I fix the eyes of the mind before all else on the highest, as it were formulary, expression of the virtue proper and peculiar to this kind of thinking: bring into your great theme, in thinking it, so much rounded brevity, so much verisimilitude, etc., § 22, neither more nor less, as you can trust that anyone raised to heroic virtue, to the manner of thinking that accompanies it, and to elevation of genius, either would himself have sprinkled upon themes of this sort, or at least would have beautifully understood when supplied by others.
Copiosum ac
If you see some people hold the copious and
plenum cogitandi genus si quos pro sublimi habere videas, § 281.
full kind of thinking as sublime, § 281,
memor, §§ 247, 187. quid
mindful of §§ 247 and 187, and about to judge
assertis
what truth lies in what has been asserted,
insit veri diudicaturus oculos mentis ante omnia figo in
I fix the eyes of the mind before all
virtutis huic cogitandi generi
else on the highest, as it were formulary,
propriae et peculiaris summam veluti formulam:
expression of the virtue proper and peculiar to this kind
Tantum
of thinking: bring into your great theme, in thinking it,
rotundae brevitatis, tantum verisimilitudinis, e.c. § 22.
so much rounded brevity, so much verisimilitude, etc., § 22,
neque plus, neque minus, in grande tuum thema cogitando confer,
neither more nor less, as you can trust that
quantum quemvis ad heroicam virtutem et huius comitem,
anyone raised to heroic virtue, to the manner
cogitandi rationem, ingeniique elevationem evectum,
of thinking that accompanies it, and to elevation of
vel ipsum thematibus eiusmodi adspersurum fuisse, vel saltim ab aliis
genius, either would himself have sprinkled upon themes of this sort,
allatum pulcre intellecturum esse possis confidere. § 281.
or at least would have beautifully understood when supplied by others.
Copiosum ac plenum cogitandi genus si quos pro sublimi habere videas, § 281. memor, §§ 247, 187. quid assertis insit veri diudicaturus oculos mentis ante omnia figo in virtutis huic cogitandi generi propriae et peculiaris summam veluti formulam: Tantum rotundae brevitatis, tantum verisimilitudinis, e.c. § 22. neque plus, neque minus, in grande tuum thema cogitando confer, quantum quemvis ad heroicam virtutem et huius comitem, cogitandi rationem, ingeniique elevationem evectum, vel ipsum thematibus eiusmodi adspersurum fuisse, vel saltim ab aliis allatum pulcre intellecturum esse possis confidere. § 281. / If you see some people hold the copious and full kind of thinking as sublime, § 281, mindful of §§ 247 and 187, and about to judge what truth lies in what has been asserted, I fix the eyes of the mind before all else on the highest, as it were formulary, expression of the virtue proper and peculiar to this kind of thinking: bring into your great theme, in thinking it, so much rounded brevity, so much verisimilitude, etc., § 22, neither more nor less, as you can trust that anyone raised to heroic virtue, to the manner of thinking that accompanies it, and to elevation of genius, either would himself have sprinkled upon themes of this sort, or at least would have beautifully understood when supplied by others.
§ 289
Hinc sublime cogitandi genus multo adhuc minus, ac medium, § 275. quemvis ex turba sibi spectatorem, obiectum personale, legit, et eum, cuius in gratiam potissimum cogitet. Minima nec ingenia, nec pectora, curans admodum, nec veritum oculos huiusmodi praestringere potius, quam reficere, duplex mortalium genus suum sibi templum quasi designat, in quo delectando graviter laboret. 1) Summos homines non ingeniis solum superioribus excellentes, sed et indole praeclaros et maiestatem in moribus singularem consuetudine velut alteram quandam naturam, adeptos. His ubi cogitat de rebus gravissimis, in quibus illi tamen versari quotidie, quibus familiares esse, in quibus quasi habitare supponendi sunt. Eleganter et magnifice cogitat, et plene quidem atque perfecte, § 158. tantum tamen abest, ut eximia quadam cum copia, meditationisque manifesta latitudine cum iisdem sua communicet, ut potius relativae etiam brevitatis, § XIII. studiosum sit et Laconismi vere grandis.
Hence the sublime kind of thinking, much less even than the middle kind, § 275, chooses for itself any spectator from the crowd, a personal object, and the one chiefly for whose sake it thinks. Caring very little for very small intellects or hearts, and not fearing to dazzle eyes of this sort rather than refresh them, it marks out for itself, as it were, a temple of a twofold kind of mortals, in delighting whom it labors gravely. 1) The highest human beings, outstanding not only in superior talents but also distinguished in natural disposition, and having acquired, by habit as if a second nature, a singular majesty in morals. When for these it thinks about the gravest things, in which they nevertheless are to be supposed to be occupied daily, with which they are familiar, in which they as it were dwell, it thinks elegantly and magnificently, and indeed fully and perfectly, § 158. Yet it is so far from communicating its matters to them with some exceptional copiousness and manifest breadth of meditation that, rather, it is zealous for relative brevity too, § XIII, and for a truly grand Laconism.
Hinc sublime cogitandi genus multo adhuc minus, ac medium, § 275. quemvis ex turba sibi spectatorem, obiectum personale, legit, et eum, cuius in gratiam potissimum cogitet.
Hence the sublime kind of thinking, much less even than the middle kind, § 275, chooses for itself any spectator from the crowd, a personal object, and the one chiefly for whose sake it thinks.
Minima nec ingenia, nec pectora, curans admodum, nec veritum oculos huiusmodi praestringere potius, quam reficere, duplex mortalium genus suum sibi templum quasi designat, in quo delectando graviter laboret. 1) Summos homines non ingeniis solum superioribus excellentes, sed et indole praeclaros et maiestatem in moribus singularem consuetudine velut alteram quandam naturam, adeptos.
Caring very little for very small intellects or hearts, and not fearing to dazzle eyes of this sort rather than refresh them, it marks out for itself, as it were, a temple of a twofold kind of mortals, in delighting whom it labors gravely. 1) The highest human beings, outstanding not only in superior talents but also distinguished in natural disposition, and having acquired, by habit as if a second nature, a singular majesty in morals.
His ubi cogitat de rebus gravissimis, in quibus illi tamen versari quotidie, quibus familiares esse, in quibus quasi habitare supponendi sunt. Eleganter et magnifice cogitat, et plene quidem atque perfecte, § 158. tantum tamen abest, ut eximia quadam cum copia, meditationisque manifesta latitudine cum iisdem sua communicet, ut potius relativae etiam brevitatis, § XIII. studiosum sit et Laconismi vere grandis.
When for these it thinks about the gravest things, in which they nevertheless are to be supposed to be occupied daily, with which they are familiar, in which they as it were dwell, it thinks elegantly and magnificently, and indeed fully and perfectly, § 158. Yet it is so far from communicating its matters to them with some exceptional copiousness and manifest breadth of meditation that, rather, it is zealous for relative brevity too, § XIII, and for a truly grand Laconism.
Hinc sublime cogitandi genus multo adhuc minus,
Hence the sublime kind of thinking, much less
ac medium, § 275.
even than the middle kind, § 275,
quemvis ex turba sibi spectatorem, obiectum
chooses for itself any spectator from the crowd,
personale, legit, et eum, cuius in gratiam potissimum
a personal object, and the one chiefly
cogitet.
for whose sake it thinks.
Minima nec ingenia, nec pectora, curans
Caring very little for very small intellects or hearts,
admodum, nec veritum oculos huiusmodi praestringere potius,
and not fearing to dazzle eyes of this sort rather
quam reficere, duplex
than refresh them, it marks out for itself,
mortalium genus suum sibi templum quasi designat,
as it were, a temple of a
in quo delectando graviter laboret.
twofold kind of mortals, in delighting whom it labors
1) Summos homines
gravely. 1) The highest human beings,
non ingeniis solum superioribus excellentes,
outstanding not only in superior talents
sed et indole praeclaros et maiestatem in
but also distinguished in natural disposition, and having acquired,
moribus singularem consuetudine velut alteram quandam naturam, adeptos.
by habit as if a second nature, a singular majesty in morals.
His ubi cogitat de rebus gravissimis,
When for these it thinks about the gravest things,
in quibus illi tamen versari quotidie,
in which they nevertheless are to be
quibus familiares
supposed to be occupied daily, with which they are familiar,
esse, in quibus quasi habitare supponendi sunt.
in which they as it were
Eleganter et magnifice cogitat,
dwell, it thinks elegantly and magnificently,
et plene quidem atque perfecte, § 158.
and indeed fully and perfectly, § 158.
tantum tamen abest,
Yet it is so far from communicating its matters
ut eximia quadam cum copia, meditationisque manifesta
to them with some exceptional copiousness and manifest
latitudine cum iisdem sua communicet, ut potius
breadth of meditation that, rather,
relativae etiam brevitatis, § XIII.
it is zealous for relative brevity too, § XIII,
studiosum sit et Laconismi vere grandis.
and for a truly grand Laconism.
Hinc sublime cogitandi genus multo adhuc minus, ac medium, § 275. quemvis ex turba sibi spectatorem, obiectum personale, legit, et eum, cuius in gratiam potissimum cogitet. / Hence the sublime kind of thinking, much less even than the middle kind, § 275, chooses for itself any spectator from the crowd, a personal object, and the one chiefly for whose sake it thinks.
Minima nec ingenia, nec pectora, curans admodum, nec veritum oculos huiusmodi praestringere potius, quam reficere, duplex mortalium genus suum sibi templum quasi designat, in quo delectando graviter laboret. 1) Summos homines non ingeniis solum superioribus excellentes, sed et indole praeclaros et maiestatem in moribus singularem consuetudine velut alteram quandam naturam, adeptos. / Caring very little for very small intellects or hearts, and not fearing to dazzle eyes of this sort rather than refresh them, it marks out for itself, as it were, a temple of a twofold kind of mortals, in delighting whom it labors gravely. 1) The highest human beings, outstanding not only in superior talents but also distinguished in natural disposition, and having acquired, by habit as if a second nature, a singular majesty in morals.
His ubi cogitat de rebus gravissimis, in quibus illi tamen versari quotidie, quibus familiares esse, in quibus quasi habitare supponendi sunt. Eleganter et magnifice cogitat, et plene quidem atque perfecte, § 158. tantum tamen abest, ut eximia quadam cum copia, meditationisque manifesta latitudine cum iisdem sua communicet, ut potius relativae etiam brevitatis, § XIII. studiosum sit et Laconismi vere grandis. / When for these it thinks about the gravest things, in which they nevertheless are to be supposed to be occupied daily, with which they are familiar, in which they as it were dwell, it thinks elegantly and magnificently, and indeed fully and perfectly, § 158. Yet it is so far from communicating its matters to them with some exceptional copiousness and manifest breadth of meditation that, rather, it is zealous for relative brevity too, § XIII, and for a truly grand Laconism.
§ 290
Iupiter ad Mercurium post brevem expositionem eorum, quae displiceant in Aenea, Virg. Aen. IV. 236:
Jupiter, to Mercury, after a brief exposition of the things that displease him in Aeneas, Virgil, Aeneid IV.236:
Naviget. Haec summa est, hic nostri nuncius esto.
"Let him to sea! Be this our final word:
this message let our herald faithful bear."
Mercurius fidus parentis interpres ad Aeneam, caetera quum exprobrando retulisset, huc ne ipsum quidem adeo breve mandatum expresse addit, v. 275. quoniam pius Aeneas, illud ex expositis potuit colligere:
Mercury, faithful interpreter of his parent, when he had reported the rest reproachfully to Aeneas, does not even expressly add this command itself, so brief as it is, verse 275, because dutiful Aeneas could gather it from what had been set forth:
Ardet abire fuga, dulcesque relinquere terras,
Attonitus tanto monitu imperioque deorum.
Mnesthea Sergestumque vocat fortemque Cloanthum
Classem aptent taciti, socios ad littora cogant,
Arma parent, et, quae sit rebus caussa novandis
Dissimulent.
"He fain would fly at once and get him gone
from that voluptuous land, much wondering
at Heaven's wrathful word. Alas! how stir?
What cunning argument can plead his cause
before th' infuriate Queen? How break such news?
Flashing this way and that, his startled mind
makes many a project and surveys them all.
But, pondering well, his final counsel stopped
at this resolve: he summoned to his side
Mnestheus, Sergestus, and Serestus bold,
and bade them fit the fleet, all silently
gathering the sailors and collecting gear,
but carefully dissembling what emprise
such novel stir intends ..."
v. 290.
Satisne breviter magnus Aeneas ad primos sociorum de rebus magnis, quarum hi dudum periti erant?
verse 290. Was great Aeneas brief enough to the foremost of his comrades about great matters, of which they had long been skilled?
Iupiter ad Mercurium post brevem expositionem eorum, quae displiceant in Aenea, Virg. Aen. IV. 236:
Jupiter, to Mercury, after a brief exposition of the things that displease him in Aeneas, Virgil, Aeneid IV.236:
Naviget. Haec summa est, hic nostri nuncius esto.
"Let him to sea! Be this our final word:
this message let our herald faithful bear."
Mercurius fidus parentis interpres ad Aeneam, caetera quum exprobrando retulisset, huc ne ipsum quidem adeo breve mandatum expresse addit, v. 275. quoniam pius Aeneas, illud ex expositis potuit colligere:
Mercury, faithful interpreter of his parent, when he had reported the rest reproachfully to Aeneas, does not even expressly add this command itself, so brief as it is, verse 275, because dutiful Aeneas could gather it from what had been set forth:
Ardet abire fuga, dulcesque relinquere terras,
Attonitus tanto monitu imperioque deorum.
Mnesthea Sergestumque vocat fortemque Cloanthum
Classem aptent taciti, socios ad littora cogant,
Arma parent, et, quae sit rebus caussa novandis
Dissimulent.
"He fain would fly at once and get him gone
from that voluptuous land, much wondering
at Heaven's wrathful word. Alas! how stir?
What cunning argument can plead his cause
before th' infuriate Queen? How break such news?
Flashing this way and that, his startled mind
makes many a project and surveys them all.
But, pondering well, his final counsel stopped
at this resolve: he summoned to his side
Mnestheus, Sergestus, and Serestus bold,
and bade them fit the fleet, all silently
gathering the sailors and collecting gear,
but carefully dissembling what emprise
such novel stir intends ..."
v. 290.
Satisne breviter magnus Aeneas ad primos sociorum de rebus magnis, quarum hi dudum periti erant?
verse 290. Was great Aeneas brief enough to the foremost of his comrades about great matters, of which they had long been skilled?
Iupiter ad Mercurium post brevem expositionem eorum,
Jupiter, to Mercury, after a brief exposition of
quae displiceant in Aenea, Virg. Aen. IV. 236:
the things that displease him in Aeneas, Virgil, Aeneid IV.236:
Naviget. Haec summa est, hic nostri nuncius esto.
"Let him to sea! Be this our final word:
this message let our herald faithful bear."
Mercurius fidus parentis
Mercury, faithful interpreter of his parent,
interpres ad Aeneam,
when he had reported the rest reproachfully to Aeneas,
caetera quum exprobrando retulisset, huc ne ipsum quidem
does not even expressly add this command itself,
adeo breve mandatum expresse addit, v. 275.
so brief as it is, verse 275,
quoniam pius Aeneas, illud ex expositis potuit colligere:
because dutiful Aeneas could gather it from what had been set forth:
Ardet abire fuga, dulcesque relinquere terras,
Attonitus tanto monitu imperioque deorum.
Mnesthea Sergestumque vocat fortemque Cloanthum
Classem aptent taciti, socios ad littora cogant,
Arma parent, et, quae sit rebus caussa novandis
Dissimulent.
"He fain would fly at once and get him gone
from that voluptuous land, much wondering
at Heaven's wrathful word. Alas! how stir?
What cunning argument can plead his cause
before th' infuriate Queen? How break such news?
Flashing this way and that, his startled mind
makes many a project and surveys them all.
But, pondering well, his final counsel stopped
at this resolve: he summoned to his side
Mnestheus, Sergestus, and Serestus bold,
and bade them fit the fleet, all silently
gathering the sailors and collecting gear,
but carefully dissembling what emprise
such novel stir intends ..."
v. 290. Satisne breviter magnus Aeneas ad
verse 290. Was great Aeneas brief enough to
primos sociorum de rebus magnis,
the foremost of his comrades about great matters, of
quarum hi dudum periti erant?
which they had long been skilled?
Iupiter ad Mercurium post brevem expositionem eorum, quae displiceant in Aenea, Virg. Aen. IV. 236: / Jupiter, to Mercury, after a brief exposition of the things that displease him in Aeneas, Virgil, Aeneid IV.236:
Naviget. Haec summa est, hic nostri nuncius esto.
"Let him to sea! Be this our final word:
this message let our herald faithful bear."
Mercurius fidus parentis interpres ad Aeneam, caetera quum exprobrando retulisset, huc ne ipsum quidem adeo breve mandatum expresse addit, v. 275. quoniam pius Aeneas, illud ex expositis potuit colligere: / Mercury, faithful interpreter of his parent, when he had reported the rest reproachfully to Aeneas, does not even expressly add this command itself, so brief as it is, verse 275, because dutiful Aeneas could gather it from what had been set forth:
Ardet abire fuga, dulcesque relinquere terras,
Attonitus tanto monitu imperioque deorum.
Mnesthea Sergestumque vocat fortemque Cloanthum
Classem aptent taciti, socios ad littora cogant,
Arma parent, et, quae sit rebus caussa novandis
Dissimulent.
"He fain would fly at once and get him gone
from that voluptuous land, much wondering
at Heaven's wrathful word. Alas! how stir?
What cunning argument can plead his cause
before th' infuriate Queen? How break such news?
Flashing this way and that, his startled mind
makes many a project and surveys them all.
But, pondering well, his final counsel stopped
at this resolve: he summoned to his side
Mnestheus, Sergestus, and Serestus bold,
and bade them fit the fleet, all silently
gathering the sailors and collecting gear,
but carefully dissembling what emprise
such novel stir intends ..."
v. 290. Satisne breviter magnus Aeneas ad primos sociorum de rebus magnis, quarum hi dudum periti erant? / verse 290. Was great Aeneas brief enough to the foremost of his comrades about great matters, of which they had long been skilled?
§ 291
2) Alterum hominum genus, quibus sublime cogitandi genus servire potissimum et placere studeat, § 289. illi sunt, qui vel ad supra descriptos, aesthetico saltim, referri posse videantur, excelsam tamen aliquam et insigniter sublimem rem adhuc ignorare, aut omnino per errorem vilipendere supponendi sunt, vel igniculos quidem magni animi heroicaeque virtutis gerunt sub pectore, habentes, quod ad sublimia quaevis erigi possit ac incitari, non tamen habent semper in promtu, quantum satis est magnanimitatis praesentis ad grandia quaedam, sibi satis nova, vel brevissime sibi exposita, statim amplectenda, quo merentur, impetu. § 288. Utrisque sublime cogitandi genus iam salva gravitate, non ubertim solum, sed etiam copiosius, inauditam materiae suae magnitudinem, amplissimam dignitatem, incredibile pondus, et divino quodam ardore dignissimam maiestatem, exquisitissimarum figurarum in ornatu pudico ac matronali, splendide declarabit. § 116.
2) The other kind of human beings, whom the sublime kind of thinking should especially strive to serve and please, § 289, are those who either seem able to be referred, at least aesthetically, to the persons described above, yet must be supposed still to be ignorant of some lofty and notably sublime matter, or to undervalue it wholly through error; or who indeed carry under the breast little sparks of a great mind and of heroic virtue, having something that can be raised and stirred toward any sublime things, but do not always have ready at hand as much present magnanimity as is enough for immediately embracing certain grand things, sufficiently new to them or very briefly set forth to them, with the impulse they deserve, § 288. To both groups, while gravity is preserved, the sublime kind of thinking will now splendidly declare not only richly but even more copiously the unheard-of magnitude of its material, its most ample dignity, its incredible weight, and its majesty worthy of a certain divine ardor, in the chaste and matronly adornment of the most exquisite figures, § 116.
2) Alterum hominum genus, quibus sublime cogitandi genus servire potissimum et placere studeat, § 289. illi sunt, qui vel ad supra descriptos, aesthetico saltim, referri posse videantur, excelsam tamen aliquam et insigniter sublimem rem adhuc ignorare, aut omnino per errorem vilipendere supponendi sunt, vel igniculos quidem magni animi heroicaeque virtutis gerunt sub pectore, habentes, quod ad sublimia quaevis erigi possit ac incitari, non tamen habent semper in promtu, quantum satis est magnanimitatis praesentis ad grandia quaedam, sibi satis nova, vel brevissime sibi exposita, statim amplectenda, quo merentur, impetu. § 288. Utrisque sublime cogitandi genus iam salva gravitate, non ubertim solum, sed etiam copiosius, inauditam materiae suae magnitudinem, amplissimam dignitatem, incredibile pondus, et divino quodam ardore dignissimam maiestatem, exquisitissimarum figurarum in ornatu pudico ac matronali, splendide declarabit. § 116.
2) The other kind of human beings, whom the sublime kind of thinking should especially strive to serve and please, § 289, are those who either seem able to be referred, at least aesthetically, to the persons described above, yet must be supposed still to be ignorant of some lofty and notably sublime matter, or to undervalue it wholly through error; or who indeed carry under the breast little sparks of a great mind and of heroic virtue, having something that can be raised and stirred toward any sublime things, but do not always have ready at hand as much present magnanimity as is enough for immediately embracing certain grand things, sufficiently new to them or very briefly set forth to them, with the impulse they deserve, § 288. To both groups, while gravity is preserved, the sublime kind of thinking will now splendidly declare not only richly but even more copiously the unheard-of magnitude of its material, its most ample dignity, its incredible weight, and its majesty worthy of a certain divine ardor, in the chaste and matronly adornment of the most exquisite figures, § 116.
2) Alterum hominum genus, quibus
2) The other kind of human beings,
sublime cogitandi genus
whom the sublime kind of thinking should especially strive
servire potissimum et placere studeat, § 289.
to serve and please, § 289,
illi sunt, qui vel ad supra
are those who either seem able to be referred,
descriptos, aesthetico saltim, referri posse videantur,
at least aesthetically, to the persons described above,
excelsam tamen aliquam
yet must be supposed still to be ignorant of
et insigniter sublimem rem adhuc ignorare,
some lofty and notably sublime matter, or to
aut omnino per errorem vilipendere supponendi sunt,
undervalue it wholly through error; or who indeed
vel igniculos quidem magni animi
carry under the breast little sparks of a great
heroicaeque virtutis gerunt sub pectore, habentes,
mind and of heroic virtue, having
quod ad sublimia quaevis erigi possit ac
something that can be raised and
incitari,
stirred toward any sublime things, but
non tamen habent semper in promtu,
do not always have ready at hand as
quantum satis est magnanimitatis praesentis ad grandia quaedam,
much present magnanimity as is enough for immediately embracing certain
sibi satis nova,
grand things, sufficiently new to them or
vel brevissime sibi exposita, statim amplectenda, quo merentur, impetu.
very briefly set forth to them, with the impulse they deserve,
§ 288. Utrisque
§ 288. To both groups, while gravity is preserved,
sublime cogitandi genus iam salva gravitate,
the sublime kind of thinking will now splendidly declare
non ubertim solum, sed etiam copiosius,
not only richly but even more copiously
inauditam materiae suae magnitudinem,
the unheard-of magnitude of its material, its most
amplissimam dignitatem, incredibile pondus, et
ample dignity, its incredible weight, and its majesty worthy
divino quodam ardore dignissimam maiestatem,
of a certain divine ardor,
exquisitissimarum figurarum in ornatu pudico ac matronali, splendide declarabit.
in the chaste and matronly adornment of the most exquisite
§ 116.
figures, § 116.
2) Alterum hominum genus, quibus sublime cogitandi genus servire potissimum et placere studeat, § 289. illi sunt, qui vel ad supra descriptos, aesthetico saltim, referri posse videantur, excelsam tamen aliquam et insigniter sublimem rem adhuc ignorare, aut omnino per errorem vilipendere supponendi sunt, vel igniculos quidem magni animi heroicaeque virtutis gerunt sub pectore, habentes, quod ad sublimia quaevis erigi possit ac incitari, non tamen habent semper in promtu, quantum satis est magnanimitatis praesentis ad grandia quaedam, sibi satis nova, vel brevissime sibi exposita, statim amplectenda, quo merentur, impetu. § 288. Utrisque sublime cogitandi genus iam salva gravitate, non ubertim solum, sed etiam copiosius, inauditam materiae suae magnitudinem, amplissimam dignitatem, incredibile pondus, et divino quodam ardore dignissimam maiestatem, exquisitissimarum figurarum in ornatu pudico ac matronali, splendide declarabit. § 116. / 2) The other kind of human beings, whom the sublime kind of thinking should especially strive to serve and please, § 289, are those who either seem able to be referred, at least aesthetically, to the persons described above, yet must be supposed still to be ignorant of some lofty and notably sublime matter, or to undervalue it wholly through error; or who indeed carry under the breast little sparks of a great mind and of heroic virtue, having something that can be raised and stirred toward any sublime things, but do not always have ready at hand as much present magnanimity as is enough for immediately embracing certain grand things, sufficiently new to them or very briefly set forth to them, with the impulse they deserve, § 288. To both groups, while gravity is preserved, the sublime kind of thinking will now splendidly declare not only richly but even more copiously the unheard-of magnitude of its material, its most ample dignity, its incredible weight, and its majesty worthy of a certain divine ardor, in the chaste and matronly adornment of the most exquisite figures, § 116.
§ 292
Iam fingamus nobis mente, vel Athenienses, quibus Demosthenes, vel Romanos, quibus Cicero suis in orationibus de sublimibus aliquando vere pulcre cogitare laborarunt. Vel substituamus etiam illis, ex nostra vivendi ratione, concionem de gravissimis sacrorum momentis habendam. Quam hic pauci cogitari possunt ad primum obiectorum personalium genus § 289. pertinentes? Ex iis autem ipsis, quotquot sint, esse tamen quidam possunt, qui, caeteroquin optimi, rigidique virtutis severioris, aut boni publici strenui defensores, id interim, de quo nunc agitur, praesertim admodum determinatum, vel omnino singulare si sit et individuum, nunc forsan ignorantes, nunc omnino contra illud praeoccupati, parum illi pretii existimationisque tribuerent, nisi meliora doceremur. § 291.
Now let us imagine in the mind either the Athenians, for whom Demosthenes, or the Romans, for whom Cicero, in their speeches sometimes labored to think truly and beautifully about sublime things. Or let us also substitute for them, from our own way of living, an address to be delivered on the gravest matters of sacred things. How few here can be thought to belong to the first kind of personal objects, § 289? Yet from those very persons, however many they may be, there can be some who, otherwise excellent and strict defenders of a more severe virtue or strenuous defenders of the public good, would nevertheless give little price and esteem to the matter now under discussion, especially if it is very determinate, or wholly singular and individual, now perhaps ignorant of it, now wholly preoccupied against it, unless we were taught better, § 291.
Iam fingamus nobis mente, vel Athenienses, quibus Demosthenes, vel Romanos, quibus Cicero suis in orationibus de sublimibus aliquando vere pulcre cogitare laborarunt.
Now let us imagine in the mind either the Athenians, for whom Demosthenes, or the Romans, for whom Cicero, in their speeches sometimes labored to think truly and beautifully about sublime things.
Vel substituamus etiam illis, ex nostra vivendi ratione, concionem de gravissimis sacrorum momentis habendam.
Or let us also substitute for them, from our own way of living, an address to be delivered on the gravest matters of sacred things.
Quam hic pauci cogitari possunt ad primum obiectorum personalium genus § 289. pertinentes? Ex iis autem ipsis, quotquot sint, esse tamen quidam possunt, qui, caeteroquin optimi, rigidique virtutis severioris, aut boni publici strenui defensores, id interim, de quo nunc agitur, praesertim admodum determinatum, vel omnino singulare si sit et individuum, nunc forsan ignorantes, nunc omnino contra illud praeoccupati, parum illi pretii existimationisque tribuerent, nisi meliora doceremur. § 291.
How few here can be thought to belong to the first kind of personal objects, § 289? Yet from those very persons, however many they may be, there can be some who, otherwise excellent and strict defenders of a more severe virtue or strenuous defenders of the public good, would nevertheless give little price and esteem to the matter now under discussion, especially if it is very determinate, or wholly singular and individual, now perhaps ignorant of it, now wholly preoccupied against it, unless we were taught better, § 291.
Iam fingamus nobis mente, vel Athenienses,
Now let us imagine in the mind either the Athenians,
quibus Demosthenes, vel Romanos, quibus Cicero
for whom Demosthenes, or the Romans, for whom Cicero,
suis in orationibus de sublimibus aliquando
in their speeches sometimes labored to think
vere pulcre cogitare laborarunt.
truly and beautifully about sublime things.
Vel substituamus etiam illis,
Or let us also substitute for them,
ex nostra vivendi ratione,
from our own way of living, an
concionem de gravissimis sacrorum momentis habendam.
address to be delivered on the gravest matters of sacred things.
Quam hic pauci cogitari possunt ad
How few here can be thought to belong to
primum obiectorum personalium genus § 289. pertinentes?
the first kind of personal objects, § 289? Yet
Ex iis autem ipsis, quotquot sint, esse
from those very persons, however many they may be,
tamen quidam possunt, qui, caeteroquin optimi,
there can be some who, otherwise excellent
rigidique virtutis severioris,
and strict defenders of a more severe virtue or
aut boni publici strenui defensores, id interim,
strenuous defenders of the public good, would nevertheless give
de quo nunc agitur, praesertim admodum determinatum, vel omnino singulare
little price and esteem to the matter now under discussion,
si sit et individuum,
especially if it is very determinate, or wholly singular and individual,
nunc forsan ignorantes, nunc omnino contra illud praeoccupati,
now perhaps ignorant of it, now wholly preoccupied
parum illi pretii existimationisque tribuerent, nisi meliora doceremur. § 291.
against it, unless we were taught better, § 291.
Iam fingamus nobis mente, vel Athenienses, quibus Demosthenes, vel Romanos, quibus Cicero suis in orationibus de sublimibus aliquando vere pulcre cogitare laborarunt. / Now let us imagine in the mind either the Athenians, for whom Demosthenes, or the Romans, for whom Cicero, in their speeches sometimes labored to think truly and beautifully about sublime things.
Vel substituamus etiam illis, ex nostra vivendi ratione, concionem de gravissimis sacrorum momentis habendam. / Or let us also substitute for them, from our own way of living, an address to be delivered on the gravest matters of sacred things.
Quam hic pauci cogitari possunt ad primum obiectorum personalium genus § 289. pertinentes? Ex iis autem ipsis, quotquot sint, esse tamen quidam possunt, qui, caeteroquin optimi, rigidique virtutis severioris, aut boni publici strenui defensores, id interim, de quo nunc agitur, praesertim admodum determinatum, vel omnino singulare si sit et individuum, nunc forsan ignorantes, nunc omnino contra illud praeoccupati, parum illi pretii existimationisque tribuerent, nisi meliora doceremur. § 291. / How few here can be thought to belong to the first kind of personal objects, § 289? Yet from those very persons, however many they may be, there can be some who, otherwise excellent and strict defenders of a more severe virtue or strenuous defenders of the public good, would nevertheless give little price and esteem to the matter now under discussion, especially if it is very determinate, or wholly singular and individual, now perhaps ignorant of it, now wholly preoccupied against it, unless we were taught better, § 291.
§ 293
Reliqui omnes, quorum in commodum orator sublime cogitandi genus possit suum facere, erunt, in quibus generosiores utique latent instinctus, sunt, quae possint divina luce collustrari sacrisque incitationibus inflammari, nunc autem bona pars minus attenta; alii satis remisso cum animo accedunt, vel ideo, quia sibi nota iam satis temere statuunt, quae sint audituri. His circumstantiis utique sublime cogitandi genus oratoris, cuius ad haec voces bene multae possunt audientem transvolare; quas lector iterata forte lectione maturius perpenderit, § 170. multum copiae, multum ubertatis et amplitudinis ad perfectam suam plenitudinem requiret, et latitudinem paene Platonicam, §§ 158, 116.
All the rest, for whose benefit the orator can make the sublime kind of thinking his own, will be those in whom more generous impulses certainly lie hidden, things are present that can be illuminated by divine light and inflamed by sacred incitements, but now a good part is less attentive; others approach with a rather relaxed mind, or for this reason, that they rashly decide that the things they are going to hear are already sufficiently known to them. In these circumstances, indeed, the sublime kind of thinking of the orator, whose many utterances can fly past the hearer in these matters, utterances that perhaps the reader will weigh more maturely by repeated reading, § 170, will require much copiousness, much richness and amplitude for its perfect fullness, and an almost Platonic breadth, §§ 158, 116.
Reliqui omnes, quorum in commodum orator sublime cogitandi genus possit suum facere, erunt, in quibus generosiores utique latent instinctus, sunt, quae possint divina luce collustrari sacrisque incitationibus inflammari, nunc autem bona pars minus attenta; alii satis remisso cum animo accedunt, vel ideo, quia sibi nota iam satis temere statuunt, quae sint audituri.
All the rest, for whose benefit the orator can make the sublime kind of thinking his own, will be those in whom more generous impulses certainly lie hidden, things are present that can be illuminated by divine light and inflamed by sacred incitements, but now a good part is less attentive; others approach with a rather relaxed mind, or for this reason, that they rashly decide that the things they are going to hear are already sufficiently known to them.
His circumstantiis utique sublime cogitandi genus oratoris, cuius ad haec voces bene multae possunt audientem transvolare; quas lector iterata forte lectione maturius perpenderit, § 170. multum copiae, multum ubertatis et amplitudinis ad perfectam suam plenitudinem requiret, et latitudinem paene Platonicam, §§ 158, 116.
In these circumstances, indeed, the sublime kind of thinking of the orator, whose many utterances can fly past the hearer in these matters, utterances that perhaps the reader will weigh more maturely by repeated reading, § 170, will require much copiousness, much richness and amplitude for its perfect fullness, and an almost Platonic breadth, §§ 158, 116.
Reliqui omnes, quorum in commodum orator
All the rest, for whose benefit the orator can
sublime cogitandi genus possit suum
make the sublime kind of thinking his own,
facere, erunt, in quibus generosiores utique latent
will be those in whom more generous impulses certainly lie hidden,
instinctus, sunt, quae possint divina
things are present that can be illuminated by divine
luce collustrari sacrisque incitationibus inflammari,
light and inflamed by sacred incitements, but
nunc autem bona pars minus attenta;
now a good part is less attentive;
alii satis remisso cum
others approach with a rather relaxed mind,
animo accedunt, vel ideo,
or for this reason, that they
quia sibi nota iam satis temere statuunt,
rashly decide that the things they are going to hear are
quae sint audituri.
already sufficiently known to them.
His circumstantiis utique sublime cogitandi genus oratoris,
In these circumstances, indeed, the sublime kind of thinking of the orator,
cuius ad haec voces bene multae possunt audientem transvolare;
whose many utterances can fly past the hearer in
quas lector iterata
these matters, utterances that perhaps the reader will weigh
forte lectione maturius perpenderit, § 170.
more maturely by repeated reading, § 170,
multum copiae, multum ubertatis et amplitudinis ad
will require much copiousness, much richness and amplitude for
perfectam suam plenitudinem requiret, et latitudinem paene Platonicam, §§ 158, 116.
its perfect fullness, and an almost Platonic breadth, §§ 158, 116.
Reliqui omnes, quorum in commodum orator sublime cogitandi genus possit suum facere, erunt, in quibus generosiores utique latent instinctus, sunt, quae possint divina luce collustrari sacrisque incitationibus inflammari, nunc autem bona pars minus attenta; alii satis remisso cum animo accedunt, vel ideo, quia sibi nota iam satis temere statuunt, quae sint audituri. / All the rest, for whose benefit the orator can make the sublime kind of thinking his own, will be those in whom more generous impulses certainly lie hidden, things are present that can be illuminated by divine light and inflamed by sacred incitements, but now a good part is less attentive; others approach with a rather relaxed mind, or for this reason, that they rashly decide that the things they are going to hear are already sufficiently known to them.
His circumstantiis utique sublime cogitandi genus oratoris, cuius ad haec voces bene multae possunt audientem transvolare; quas lector iterata forte lectione maturius perpenderit, § 170. multum copiae, multum ubertatis et amplitudinis ad perfectam suam plenitudinem requiret, et latitudinem paene Platonicam, §§ 158, 116. / In these circumstances, indeed, the sublime kind of thinking of the orator, whose many utterances can fly past the hearer in these matters, utterances that perhaps the reader will weigh more maturely by repeated reading, § 170, will require much copiousness, much richness and amplitude for its perfect fullness, and an almost Platonic breadth, §§ 158, 116.
§ 294
Tragoediae adhuc magis necessariam cum sublimitate sua copiam et ubertatem etiam comparativam fecit
For tragedy he made copiousness and richness, even comparative copiousness and richness, still more necessary along with its sublimity:
grata novitate morandus,
Spectator, functusque sacris, et potus, et exlex,
"[B]ecause the spectator on festivals, when heated with wine and disorderly, was to be amused with captivating shows and agreeable novelty."
v. 223–224. H. A. P.
verses 223–224, Horace, Ars Poetica;
Quod numero plures, virtute et honore minores,
Indocti, stolidique et depugnare parati,
Si discordet eques, media inter carmina poscunt,
Aut ursum, aut pugiles. His nam plebecula gaudet.
Verum equiti quoque iam migravit ab aure
voluptas
Omnis ad ingratos oculos et gaudia vana.
"[T]hey who are in number more, in worth and rank inferior, unlearned and foolish, and (if the equestrian order dissents) ready to fall to blows, in the midst of the play, call for either a bear or boxers; for in these the mob delight. Nay, even all the pleasures of our knights is now transferred from the ear to the uncertain eye, and their vain amusements."
Hor. II. ep. 1. v. 275.
Horace, Epistles II.1, verse 275.
Tragoediae adhuc magis necessariam cum sublimitate sua copiam et ubertatem etiam comparativam fecit
For tragedy he made copiousness and richness, even comparative copiousness and richness, still more necessary along with its sublimity:
grata novitate morandus,
Spectator, functusque sacris, et potus, et exlex,
"[B]ecause the spectator on festivals, when heated with wine and disorderly, was to be amused with captivating shows and agreeable novelty."
v. 223–224. H. A. P.
verses 223–224, Horace, Ars Poetica;
Quod numero plures, virtute et honore minores,
Indocti, stolidique et depugnare parati,
Si discordet eques, media inter carmina poscunt,
Aut ursum, aut pugiles. His nam plebecula gaudet.
Verum equiti quoque iam migravit ab aure
voluptas
Omnis ad ingratos oculos et gaudia vana.
"[T]hey who are in number more, in worth and rank inferior, unlearned and foolish, and (if the equestrian order dissents) ready to fall to blows, in the midst of the play, call for either a bear or boxers; for in these the mob delight. Nay, even all the pleasures of our knights is now transferred from the ear to the uncertain eye, and their vain amusements."
Hor. II. ep. 1. v. 275.
Horace, Epistles II.1, verse 275.
Tragoediae adhuc magis necessariam cum
For tragedy he made copiousness and richness,
sublimitate sua copiam et ubertatem etiam comparativam fecit
even comparative copiousness and richness, still more necessary along with its sublimity:
grata novitate morandus,
Spectator, functusque sacris, et potus, et exlex,
"[B]ecause the spectator on festivals, when heated with wine and disorderly, was to be amused with captivating shows and agreeable novelty."
v. 223–224. H. A. P.
verses 223–224, Horace, Ars Poetica;
Quod numero plures, virtute et honore minores,
Indocti, stolidique et depugnare parati,
Si discordet eques, media inter carmina poscunt,
Aut ursum, aut pugiles. His nam plebecula gaudet.
Verum equiti quoque iam migravit ab aure
voluptas
Omnis ad ingratos oculos et gaudia vana.
"[T]hey who are in number more, in worth and rank inferior, unlearned and foolish, and (if the equestrian order dissents) ready to fall to blows, in the midst of the play, call for either a bear or boxers; for in these the mob delight. Nay, even all the pleasures of our knights is now transferred from the ear to the uncertain eye, and their vain amusements."
Hor. II. ep. 1. v. 275.
Horace, Epistles II.1, verse 275.
Tragoediae adhuc magis necessariam cum sublimitate sua copiam et ubertatem etiam comparativam fecit / For tragedy he made copiousness and richness, even comparative copiousness and richness, still more necessary along with its sublimity:
grata novitate morandus,
Spectator, functusque sacris, et potus, et exlex,
"[B]ecause the spectator on festivals, when heated with wine and disorderly, was to be amused with captivating shows and agreeable novelty."
v. 223–224. H. A. P. / verses 223–224, Horace, Ars Poetica;
Quod numero plures, virtute et honore minores,
Indocti, stolidique et depugnare parati,
Si discordet eques, media inter carmina poscunt,
Aut ursum, aut pugiles. His nam plebecula gaudet.
Verum equiti quoque iam migravit ab aure
voluptas
Omnis ad ingratos oculos et gaudia vana.
"[T]hey who are in number more, in worth and rank inferior, unlearned and foolish, and (if the equestrian order dissents) ready to fall to blows, in the midst of the play, call for either a bear or boxers; for in these the mob delight. Nay, even all the pleasures of our knights is now transferred from the ear to the uncertain eye, and their vain amusements."
Hor. II. ep. 1. v. 275. / Horace, Epistles II.1, verse 275.
§ 295
Quae quum ita se habeant, contrahamus in nervum controversiam. § 288. 1) Est quoddam sublime genus cogitandi, quod simul, non plenum solum, sed et copiosum est, illudque si semel relativae brevitatis fines transgressum est, gnaviter oportet esse locuples; apparatusque vere regios, et magnificentiam publicam testatos exponere, §§ 289–294. 2) non omne sublime cogitandi genus simul copiosum est, § 289. in relative magnis potius maxima relative etiam brevia, §§ 207–209. 3) non omne copiosum dicendi genus sublime est. § VIII. § 281. Adeoque copiosum et sublime desinant in synonymis habere, qui nolunt Asianorum titulis condecorari. Ὕψος ἀπότομον in Demosthene, ἐν χύσει Ciceroni plerumque tribuit Longinus. § XII.
Since these things stand so, let us draw the controversy into a sinew, § 288. 1) There is a certain sublime kind of thinking that is at the same time not only full but also copious; and if it has once crossed the boundaries of relative brevity, it ought energetically to be rich and to display truly royal apparatuses that testify to public magnificence, §§ 289–294. 2) Not every sublime kind of thinking is at the same time copious, § 289; rather, among relatively great things, the greatest are also relatively brief, §§ 207–209. 3) Not every copious kind of speaking is sublime, § VIII, § 281. And therefore let those who do not wish to be adorned with the titles of the Asiatics cease to have "copious" and "sublime" as synonyms. Longinus usually attributes ὕψος ἀπότομον, abrupt sublimity, to Demosthenes, and ἐν χύσει, in diffusion or outpouring, to Cicero, § XII.
Quae quum ita se habeant, contrahamus in nervum controversiam. § 288. 1) Est quoddam sublime genus cogitandi, quod simul, non plenum solum, sed et copiosum est, illudque si semel relativae brevitatis fines transgressum est, gnaviter oportet esse locuples; apparatusque vere regios, et magnificentiam publicam testatos exponere, §§ 289–294. 2) non omne sublime cogitandi genus simul copiosum est, § 289. in relative magnis potius maxima relative etiam brevia, §§ 207–209. 3) non omne copiosum dicendi genus sublime est. § VIII. § 281. Adeoque copiosum et sublime desinant in synonymis habere, qui nolunt Asianorum titulis condecorari.
Since these things stand so, let us draw the controversy into a sinew, § 288. 1) There is a certain sublime kind of thinking that is at the same time not only full but also copious; and if it has once crossed the boundaries of relative brevity, it ought energetically to be rich and to display truly royal apparatuses that testify to public magnificence, §§ 289–294. 2) Not every sublime kind of thinking is at the same time copious, § 289; rather, among relatively great things, the greatest are also relatively brief, §§ 207–209. 3) Not every copious kind of speaking is sublime, § VIII, § 281. And therefore let those who do not wish to be adorned with the titles of the Asiatics cease to have "copious" and "sublime" as synonyms.
Ὕψος ἀπότομον in Demosthene, ἐν χύσει Ciceroni plerumque tribuit Longinus. § XII.
Longinus usually attributes ὕψος ἀπότομον, abrupt sublimity, to Demosthenes, and ἐν χύσει, in diffusion or outpouring, to Cicero, § XII.
Quae quum ita se habeant,
Since these things stand so, let us
contrahamus in nervum controversiam. § 288.
draw the controversy into a sinew, § 288.
1) Est quoddam sublime genus cogitandi,
1) There is a certain sublime kind of thinking
quod simul, non plenum solum, sed et copiosum
that is at the same time not only full but also copious;
est, illudque si semel relativae brevitatis
and if it has once crossed the boundaries of relative brevity,
fines transgressum est, gnaviter oportet esse locuples;
it ought energetically to be rich and
apparatusque vere regios,
to display truly royal apparatuses that
et magnificentiam publicam testatos exponere, §§ 289–294.
testify to public magnificence, §§ 289–294.
2) non omne sublime cogitandi
2) Not every sublime kind of thinking is at
genus simul copiosum est, § 289.
the same time copious, § 289;
in relative magnis potius maxima relative etiam brevia, §§ 207–209.
rather, among relatively great things, the greatest are also relatively brief, §§ 207–209.
3) non omne copiosum dicendi genus sublime est.
3) Not every copious kind of speaking is
§ VIII. § 281.
sublime, § VIII, § 281. And therefore let those who do
Adeoque
not wish to be adorned with the titles of
copiosum et sublime desinant in synonymis habere, qui nolunt Asianorum titulis condecorari.
the Asiatics cease to have "copious" and "sublime" as synonyms.
Ὕψος ἀπότομον in Demosthene,
Longinus usually attributes ὕψος ἀπότομον, abrupt sublimity, to Demosthenes,
ἐν χύσει Ciceroni plerumque tribuit Longinus. § XII.
and ἐν χύσει, in diffusion or outpouring, to Cicero, § XII.
Quae quum ita se habeant, contrahamus in nervum controversiam. § 288. 1) Est quoddam sublime genus cogitandi, quod simul, non plenum solum, sed et copiosum est, illudque si semel relativae brevitatis fines transgressum est, gnaviter oportet esse locuples; apparatusque vere regios, et magnificentiam publicam testatos exponere, §§ 289–294. 2) non omne sublime cogitandi genus simul copiosum est, § 289. in relative magnis potius maxima relative etiam brevia, §§ 207–209. 3) non omne copiosum dicendi genus sublime est. § VIII. § 281. Adeoque copiosum et sublime desinant in synonymis habere, qui nolunt Asianorum titulis condecorari. / Since these things stand so, let us draw the controversy into a sinew, § 288. 1) There is a certain sublime kind of thinking that is at the same time not only full but also copious; and if it has once crossed the boundaries of relative brevity, it ought energetically to be rich and to display truly royal apparatuses that testify to public magnificence, §§ 289–294. 2) Not every sublime kind of thinking is at the same time copious, § 289; rather, among relatively great things, the greatest are also relatively brief, §§ 207–209. 3) Not every copious kind of speaking is sublime, § VIII, § 281. And therefore let those who do not wish to be adorned with the titles of the Asiatics cease to have "copious" and "sublime" as synonyms.
Ὕψος ἀπότομον in Demosthene, ἐν χύσει Ciceroni plerumque tribuit Longinus. § XII. / Longinus usually attributes ὕψος ἀπότομον, abrupt sublimity, to Demosthenes, and ἐν χύσει, in diffusion or outpouring, to Cicero, § XII.
§ 296
Sublime cogitandi genus grave (δεινόν) si dicitur, § 281. de relativa quadam et comparativa gravitate, graduque eius maximo denominationem accepit, quoniam omnis magnitudo aesthetica postulat etiam aliquam, absolutam certe, gravitatem, § 189. Si dicitur ornatum, § 281. ambiguitas tolli potest ad imitationem § 295. et emendatur plerumque per adiectum, quasi synonymon, aliud vocabulum: e.g. ornatum et grave. Ornatos in dicendo gravesque viros Scaevolae apud Ciceronem de Or. I. 42. si interpretemur, sublimitatem attingere qui cogitando dicendoque possint, videbimus eos recte mediis interpositos philosophis refutare Crassum, qui oratorem in omnis sermonis disputatione copiosissime posse versari, quasi suo iure sumpserat. § 125. Augeretur inconcinnitas a Crasso asserti, si copiosissimum et sublime confunderemus, § 295. et ornatum, l. c. 50. § 257.
If the sublime kind of thinking is called grave, δεινόν, § 281, it has received its denomination from a certain relative and comparative gravity, and from its highest degree, since every aesthetic magnitude also demands some gravity, certainly an absolute one, § 189. If it is called ornate, § 281, the ambiguity can be removed after the manner of § 295, and is usually corrected by adding another word, as if synonymous: for example, "ornate and grave." If we interpret Scaevola's "men ornate and grave in speaking" in Cicero, De Oratore I.42, as men who can attain sublimity in thinking and speaking, we shall see that, with the philosophers rightly placed in the middle, they refute Crassus, who had assumed, as if by his own right, that an orator could range most copiously in discussion of every subject, § 125. The inconcinnity of the assertion brought forward by Crassus would be increased if we confused the most copious with the sublime, § 295, and the ornate, in the same place, 50, § 257.
Sublime cogitandi genus grave (δεινόν) si dicitur, § 281. de relativa quadam et comparativa gravitate, graduque eius maximo denominationem accepit, quoniam omnis magnitudo aesthetica postulat etiam aliquam, absolutam certe, gravitatem, § 189. Si dicitur ornatum, § 281. ambiguitas tolli potest ad imitationem § 295. et emendatur plerumque per adiectum, quasi synonymon, aliud vocabulum: e.g. ornatum et grave.
If the sublime kind of thinking is called grave, δεινόν, § 281, it has received its denomination from a certain relative and comparative gravity, and from its highest degree, since every aesthetic magnitude also demands some gravity, certainly an absolute one, § 189. If it is called ornate, § 281, the ambiguity can be removed after the manner of § 295, and is usually corrected by adding another word, as if synonymous: for example, "ornate and grave."
Ornatos in dicendo gravesque viros Scaevolae apud Ciceronem de Or. I. 42. si interpretemur, sublimitatem attingere qui cogitando dicendoque possint, videbimus eos recte mediis interpositos philosophis refutare Crassum, qui oratorem in omnis sermonis disputatione copiosissime posse versari, quasi suo iure sumpserat. § 125. Augeretur inconcinnitas a Crasso asserti, si copiosissimum et sublime confunderemus, § 295. et ornatum, l. c. 50. § 257.
If we interpret Scaevola's "men ornate and grave in speaking" in Cicero, De Oratore I.42, as men who can attain sublimity in thinking and speaking, we shall see that, with the philosophers rightly placed in the middle, they refute Crassus, who had assumed, as if by his own right, that an orator could range most copiously in discussion of every subject, § 125. The inconcinnity of the assertion brought forward by Crassus would be increased if we confused the most copious with the sublime, § 295, and the ornate, in the same place, 50, § 257.
Sublime cogitandi genus grave
If the sublime kind of thinking is called grave,
(δεινόν) si dicitur, § 281. de
δεινόν, § 281, it has received its denomination
relativa quadam et comparativa gravitate,
from a certain relative and comparative gravity,
graduque eius maximo denominationem accepit, quoniam
and from its highest degree,
omnis magnitudo aesthetica postulat etiam aliquam,
since every aesthetic magnitude also demands some gravity,
absolutam certe, gravitatem, § 189.
certainly an absolute one, § 189.
Si dicitur ornatum, § 281.
If it is called ornate, § 281,
ambiguitas tolli potest ad imitationem § 295.
the ambiguity can be removed after the manner of § 295,
et emendatur plerumque per adiectum, quasi synonymon,
and is usually corrected by adding another word, as if synonymous:
aliud vocabulum: e.g. ornatum et grave.
for example, "ornate and grave."
Ornatos in
If we interpret Scaevola's "men ornate and grave in
dicendo gravesque viros Scaevolae apud Ciceronem de Or. I. 42.
speaking" in Cicero, De Oratore I.42,
si interpretemur, sublimitatem attingere qui cogitando dicendoque
as men who can attain sublimity in thinking and speaking,
possint, videbimus eos recte mediis interpositos philosophis
we shall see that, with the philosophers rightly placed in the middle,
refutare Crassum,
they refute Crassus, who had assumed,
qui
as if by his own right,
oratorem in omnis
that an orator could range most copiously in
sermonis disputatione copiosissime posse versari, quasi suo iure sumpserat.
discussion of every subject,
§ 125. Augeretur inconcinnitas a
§ 125. The inconcinnity of the assertion brought forward by
Crasso asserti, si copiosissimum
Crassus would be increased if we confused the most
et sublime confunderemus, § 295. et ornatum, l. c.
copious with the sublime, § 295, and the ornate, in the
50. § 257.
same place, 50, § 257.
Sublime cogitandi genus grave (δεινόν) si dicitur, § 281. de relativa quadam et comparativa gravitate, graduque eius maximo denominationem accepit, quoniam omnis magnitudo aesthetica postulat etiam aliquam, absolutam certe, gravitatem, § 189. Si dicitur ornatum, § 281. ambiguitas tolli potest ad imitationem § 295. et emendatur plerumque per adiectum, quasi synonymon, aliud vocabulum: e.g. ornatum et grave. / If the sublime kind of thinking is called grave, δεινόν, § 281, it has received its denomination from a certain relative and comparative gravity, and from its highest degree, since every aesthetic magnitude also demands some gravity, certainly an absolute one, § 189. If it is called ornate, § 281, the ambiguity can be removed after the manner of § 295, and is usually corrected by adding another word, as if synonymous: for example, "ornate and grave."
Ornatos in dicendo gravesque viros Scaevolae apud Ciceronem de Or. I. 42. si interpretemur, sublimitatem attingere qui cogitando dicendoque possint, videbimus eos recte mediis interpositos philosophis refutare Crassum, qui oratorem in omnis sermonis disputatione copiosissime posse versari, quasi suo iure sumpserat. § 125. Augeretur inconcinnitas a Crasso asserti, si copiosissimum et sublime confunderemus, § 295. et ornatum, l. c. 50. § 257. / If we interpret Scaevola's "men ornate and grave in speaking" in Cicero, De Oratore I.42, as men who can attain sublimity in thinking and speaking, we shall see that, with the philosophers rightly placed in the middle, they refute Crassus, who had assumed, as if by his own right, that an orator could range most copiously in discussion of every subject, § 125. The inconcinnity of the assertion brought forward by Crassus would be increased if we confused the most copious with the sublime, § 295, and the ornate, in the same place, 50, § 257.
§ 297
Sublime cogitandi genus qui tandem validum dicunt, § 281. denuo videntur de relativo quodam et comparativo robore loqui velle, quod huic utique cogitandi generi summum generice debet adscribi, § 288. Iam tenue poscit aliquid nervorum ac sanguinis, §§ 242–244. plus medium, § 274. sublime plurimum. M. § 515. Videamus insignem eius vim et efficaciam paullo distinctius, ut eandem a spurii sublimis larva sit hoc facilius distinguere.
Those who finally call the sublime kind of thinking strong, § 281, seem again to wish to speak of a certain relative and comparative force, which certainly ought to be ascribed generically in the highest degree to this kind of thinking, § 288. Even the thin already demands something of sinews and blood, §§ 242–244; the middle demands more, § 274; the sublime demands most. M. § 515. Let us look a little more distinctly at its remarkable power and efficacy, so that it may thereby be more easily distinguished from the mask of spurious sublimity.
Sublime cogitandi genus qui tandem validum dicunt, § 281. denuo videntur de relativo quodam et comparativo robore loqui velle, quod huic utique cogitandi generi summum generice debet adscribi, § 288. Iam tenue poscit aliquid nervorum ac sanguinis, §§ 242–244. plus medium, § 274. sublime plurimum.
Those who finally call the sublime kind of thinking strong, § 281, seem again to wish to speak of a certain relative and comparative force, which certainly ought to be ascribed generically in the highest degree to this kind of thinking, § 288. Even the thin already demands something of sinews and blood, §§ 242–244; the middle demands more, § 274; the sublime demands most.
M. § 515. Videamus insignem eius vim et efficaciam paullo distinctius, ut eandem a spurii sublimis larva sit hoc facilius distinguere.
M. § 515. Let us look a little more distinctly at its remarkable power and efficacy, so that it may thereby be more easily distinguished from the mask of spurious sublimity.
Sublime cogitandi
Those who finally call the sublime kind of thinking
genus qui tandem validum dicunt, § 281.
strong, § 281,
denuo videntur de
seem again to wish to speak of a certain
relativo quodam et comparativo robore loqui velle,
relative and comparative force, which certainly ought
quod
to be ascribed generically in the highest degree to
huic utique cogitandi generi summum generice debet adscribi, § 288.
this kind of thinking, § 288.
Iam tenue poscit aliquid nervorum ac sanguinis, §§ 242–244.
Even the thin already demands something of sinews and blood, §§ 242–244;
plus medium, § 274. sublime plurimum.
the middle demands more, § 274; the sublime demands most.
M. § 515. Videamus insignem eius vim
M. § 515. Let us look a little more distinctly
et efficaciam paullo distinctius,
at its remarkable power and efficacy, so
ut eandem a
that it may thereby be more easily distinguished from
spurii sublimis larva sit hoc facilius distinguere.
the mask of spurious sublimity.
Sublime cogitandi genus qui tandem validum dicunt, § 281. denuo videntur de relativo quodam et comparativo robore loqui velle, quod huic utique cogitandi generi summum generice debet adscribi, § 288. Iam tenue poscit aliquid nervorum ac sanguinis, §§ 242–244. plus medium, § 274. sublime plurimum. / Those who finally call the sublime kind of thinking strong, § 281, seem again to wish to speak of a certain relative and comparative force, which certainly ought to be ascribed generically in the highest degree to this kind of thinking, § 288. Even the thin already demands something of sinews and blood, §§ 242–244; the middle demands more, § 274; the sublime demands most.
M. § 515. Videamus insignem eius vim et efficaciam paullo distinctius, ut eandem a spurii sublimis larva sit hoc facilius distinguere. / M. § 515. Let us look a little more distinctly at its remarkable power and efficacy, so that it may thereby be more easily distinguished from the mask of spurious sublimity.
§ 298
1) Habet sublime cogitandi genus summas generice divitias, §§ 158, 288. quas nunquam paene omnes relinquit, § 160. unico veluti, sed pretiosissimo, tantum adamante fulgens, § 289. unde tacitus tecum concludas ad opes reliquas, §§ 177, 148. non nunquam magnificentius exponit, § 293. Unde tunc periagogai kai peribolai, circumducta quaedam et accumulata meditandi ratio, non sine synathroismis, § 148. Neque tamen omnis sublimis, nec in sublimibus summa, meditatio circumducta est et accumulata, multo minus omnis circumducta meditandi ratio, et adhuc minus longitudo quaedam et diffusio distorsioque signorum tantum e.g. dictionis et vocabulorum, grandis atque sublimis est. § 295. Aristophanes habet vocabulum sex versuum, et repit Plauti
Quodsemelarripidesnunquamposteaeripides,
§ 237.
1) The sublime kind of thinking has the highest generic riches, §§ 158 and 288, which it almost never leaves all behind, § 160, shining, as it were, with only one jewel, but a most precious diamond, § 289, from which you may silently conclude with yourself to the remaining wealth, §§ 177 and 148. Sometimes it displays them more magnificently, § 293. Hence then come periagogai kai peribolai, certain circumductions and envelopings, a circumductive and accumulated manner of meditating, not without accumulations, § 148. And yet not every sublime meditation, nor the highest meditation among sublime things, is circumductive and accumulated; much less is every circumductive manner of meditating, and still less some mere length and diffusion and distortion of signs, for example of diction and words, grand and sublime, § 295. Aristophanes has a word of six verses, and it smacks of Plautus: Quodsemelarripidesnunquamposteaeripides, § 237.
1) Habet sublime cogitandi genus summas generice divitias, §§ 158, 288. quas nunquam paene omnes relinquit, § 160. unico veluti, sed pretiosissimo, tantum adamante fulgens, § 289. unde tacitus tecum concludas ad opes reliquas, §§ 177, 148. non nunquam magnificentius exponit, § 293. Unde tunc periagogai kai peribolai, circumducta quaedam et accumulata meditandi ratio, non sine synathroismis, § 148. Neque tamen omnis sublimis, nec in sublimibus summa, meditatio circumducta est et accumulata, multo minus omnis circumducta meditandi ratio, et adhuc minus longitudo quaedam et diffusio distorsioque signorum tantum e.g. dictionis et vocabulorum, grandis atque sublimis est. § 295. Aristophanes habet vocabulum sex versuum, et repit Plauti
Quodsemelarripidesnunquamposteaeripides,
§ 237.
1) The sublime kind of thinking has the highest generic riches, §§ 158 and 288, which it almost never leaves all behind, § 160, shining, as it were, with only one jewel, but a most precious diamond, § 289, from which you may silently conclude with yourself to the remaining wealth, §§ 177 and 148. Sometimes it displays them more magnificently, § 293. Hence then come periagogai kai peribolai, certain circumductions and envelopings, a circumductive and accumulated manner of meditating, not without accumulations, § 148. And yet not every sublime meditation, nor the highest meditation among sublime things, is circumductive and accumulated; much less is every circumductive manner of meditating, and still less some mere length and diffusion and distortion of signs, for example of diction and words, grand and sublime, § 295. Aristophanes has a word of six verses, and it smacks of Plautus: Quodsemelarripidesnunquamposteaeripides, § 237.
1) Habet sublime cogitandi genus summas generice divitias,
1) The sublime kind of thinking has the highest generic riches,
§§ 158, 288. quas nunquam paene omnes relinquit, § 160.
§§ 158 and 288, which it almost never leaves all behind, § 160,
unico veluti, sed pretiosissimo, tantum adamante
shining, as it were, with only one jewel,
fulgens, § 289.
but a most precious diamond, § 289,
unde tacitus tecum concludas ad opes reliquas,
from which you may silently conclude with yourself to the remaining
§§ 177, 148. non nunquam magnificentius exponit, § 293.
wealth, §§ 177 and 148. Sometimes it displays them more magnificently, § 293.
Unde tunc periagogai kai peribolai, circumducta quaedam et
Hence then come periagogai kai peribolai, certain circumductions and envelopings,
accumulata meditandi ratio, non sine synathroismis, § 148.
a circumductive and accumulated manner of meditating, not without accumulations, § 148.
Neque tamen omnis sublimis, nec
And yet not every sublime meditation,
in sublimibus summa, meditatio circumducta
nor the highest meditation among sublime things,
est et accumulata, multo minus omnis circumducta meditandi
is circumductive and accumulated; much less is every circumductive manner of meditating,
ratio, et adhuc minus longitudo quaedam et diffusio
and still less some mere length and diffusion
distorsioque signorum tantum e.g. dictionis et vocabulorum,
and distortion of signs, for example of diction and words,
grandis atque sublimis est. § 295. Aristophanes habet vocabulum sex versuum,
grand and sublime, § 295. Aristophanes has a word of six verses,
et repit Plauti Quodsemelarripidesnunquamposteaeripides, § 237.
and it smacks of Plautus: Quodsemelarripidesnunquamposteaeripides, § 237.
1) Habet sublime cogitandi genus summas generice divitias, §§ 158, 288. quas nunquam paene omnes relinquit, § 160. unico veluti, sed pretiosissimo, tantum adamante fulgens, § 289. unde tacitus tecum concludas ad opes reliquas, §§ 177, 148. non nunquam magnificentius exponit, § 293. Unde tunc periagogai kai peribolai, circumducta quaedam et accumulata meditandi ratio, non sine synathroismis, § 148. Neque tamen omnis sublimis, nec in sublimibus summa, meditatio circumducta est et accumulata, multo minus omnis circumducta meditandi ratio, et adhuc minus longitudo quaedam et diffusio distorsioque signorum tantum e.g. dictionis et vocabulorum, grandis atque sublimis est. § 295. Aristophanes habet vocabulum sex versuum, et repit Plauti Quodsemelarripidesnunquamposteaeripides, § 237. / 1) The sublime kind of thinking has the highest generic riches, §§ 158 and 288, which it almost never leaves all behind, § 160, shining, as it were, with only one jewel, but a most precious diamond, § 289, from which you may silently conclude with yourself to the remaining wealth, §§ 177 and 148. Sometimes it displays them more magnificently, § 293. Hence then come periagogai kai peribolai, certain circumductions and envelopings, a circumductive and accumulated manner of meditating, not without accumulations, § 148. And yet not every sublime meditation, nor the highest meditation among sublime things, is circumductive and accumulated; much less is every circumductive manner of meditating, and still less some mere length and diffusion and distortion of signs, for example of diction and words, grand and sublime, § 295. Aristophanes has a word of six verses, and it smacks of Plautus: Quodsemelarripidesnunquamposteaeripides, § 237.
§ 299
2) Magnitudinem cogitandorum, etiam naturalem, § 181. eam servat, quae nec comparata primario themati, personisve vel loquentibus, vel obiectis personalibus, in nihilum comparativum abeat, evanescens, e.g. § 198. nec e contrario sub eadem comparatione illa, quae iam dixi, primarium thema, e.c. quando semper in magnis maxima legitur magnitudo cogitandorum quorumvis, si grandia quidem illa, thema, e.c. fuerint, neque tamen in magnis maxima, § 207. elevet potius, obscuret, et minuat, quam amplificet, ornet et extollat. Par est sublimi cogitationum generi cura dignitatis generice maximae, sed in maxime dignis gradus simul, ut ita dicam, specifici, § 207. ne tollatur altius, aut deprimatur, ac et hic requirit, earum etiam partium laterumque, ex quibus eximia contemplanda sunt, ut talia, sedulo cautis vergentibus ad mediocritatem, vel omnino tenuitatem variis lateribusque cogitandi non male electi, § 215. nisi opere in longo habeat aliquando locum et hic. § 235.
2) It preserves that magnitude of things to be thought, even natural magnitude, § 181, which, when compared with the primary theme and with persons either speaking or taken as personal objects, neither goes off into comparative nothingness and vanishes, for example § 198, nor, conversely, under the same comparison, raises, rather than amplifies, adorns, and extols, those things I have already mentioned, the primary theme, etc., since always among great things the greatest magnitude of any things to be thought is chosen, if those things, the theme, etc., are indeed grand, and yet not the greatest among great things, § 207; nor does it obscure and diminish them. The care belonging to the sublime kind of thoughts is equal to the generically greatest dignity, but at the same time, among the most worthy things, to the specific grade, so to speak, § 207, lest it be lifted higher or depressed lower. And here too it requires that those parts and sides from which excellent things are to be contemplated as such be carefully guarded, with various sides of thinking not badly chosen that verge toward mediocrity or altogether thinness, § 215, unless even this has some place in a long work, § 235.
2) Magnitudinem cogitandorum, etiam naturalem, § 181. eam servat, quae nec comparata primario themati, personisve vel loquentibus, vel obiectis personalibus, in nihilum comparativum abeat, evanescens, e.g. § 198. nec e contrario sub eadem comparatione illa, quae iam dixi, primarium thema, e.c. quando semper in magnis maxima legitur magnitudo cogitandorum quorumvis, si grandia quidem illa, thema, e.c. fuerint, neque tamen in magnis maxima, § 207. elevet potius, obscuret, et minuat, quam amplificet, ornet et extollat.
2) It preserves that magnitude of things to be thought, even natural magnitude, § 181, which, when compared with the primary theme and with persons either speaking or taken as personal objects, neither goes off into comparative nothingness and vanishes, for example § 198, nor, conversely, under the same comparison, raises, rather than amplifies, adorns, and extols, those things I have already mentioned, the primary theme, etc., since always among great things the greatest magnitude of any things to be thought is chosen, if those things, the theme, etc., are indeed grand, and yet not the greatest among great things, § 207; nor does it obscure and diminish them.
Par est sublimi cogitationum generi cura dignitatis generice maximae, sed in maxime dignis gradus simul, ut ita dicam, specifici, § 207. ne tollatur altius, aut deprimatur, ac et hic requirit, earum etiam partium laterumque, ex quibus eximia contemplanda sunt, ut talia, sedulo cautis vergentibus ad mediocritatem, vel omnino tenuitatem variis lateribusque cogitandi non male electi, § 215. nisi opere in longo habeat aliquando locum et hic. § 235.
The care belonging to the sublime kind of thoughts is equal to the generically greatest dignity, but at the same time, among the most worthy things, to the specific grade, so to speak, § 207, lest it be lifted higher or depressed lower. And here too it requires that those parts and sides from which excellent things are to be contemplated as such be carefully guarded, with various sides of thinking not badly chosen that verge toward mediocrity or altogether thinness, § 215, unless even this has some place in a long work, § 235.
2) Magnitudinem cogitandorum,
2) It preserves that magnitude of things to be thought,
etiam naturalem, § 181. eam servat, quae
even natural magnitude, § 181, which,
nec comparata primario themati, personisve vel loquentibus,
when compared with the primary theme and with persons either speaking
vel obiectis personalibus, in nihilum comparativum abeat,
or taken as personal objects, neither goes off into comparative nothingness
evanescens, e.g. § 198. nec e
and vanishes, for example § 198, nor, conversely,
contrario sub eadem comparatione illa, quae iam
under the same comparison, raises, rather than amplifies, adorns,
dixi, primarium thema, e.c.
and extols, those things I have already mentioned, the primary theme, etc.,
quando semper in magnis maxima legitur magnitudo cogitandorum quorumvis,
since always among great things the greatest magnitude of any
si grandia quidem illa, thema, e.c.
things to be thought is chosen, if those things, the theme, etc.,
fuerint, neque tamen in magnis maxima, § 207.
are indeed grand, and yet not the greatest among great things, § 207;
elevet potius, obscuret, et minuat, quam amplificet, ornet et extollat.
nor does it obscure and diminish them.
Par
The care belonging to the sublime kind of thoughts
est sublimi cogitationum generi cura dignitatis generice maximae,
is equal to the generically greatest dignity,
sed in maxime dignis gradus simul,
but at the same time, among the most worthy things,
ut ita dicam, specifici, § 207.
to the specific grade, so to speak, § 207,
ne tollatur altius, aut deprimatur, ac
lest it be lifted higher or depressed lower.
et hic requirit, earum etiam partium laterumque,
And here too it requires that those parts and
ex quibus eximia contemplanda sunt, ut talia,
sides from which excellent things are to
sedulo cautis vergentibus ad mediocritatem, vel omnino
be contemplated as such be carefully guarded,
tenuitatem variis lateribusque cogitandi non male electi,
with various sides of thinking not badly chosen that verge toward
§ 215. nisi opere
mediocrity or altogether thinness, § 215, unless even this has
in longo habeat aliquando locum et hic. § 235.
some place in a long work, § 235.
2) Magnitudinem cogitandorum, etiam naturalem, § 181. eam servat, quae nec comparata primario themati, personisve vel loquentibus, vel obiectis personalibus, in nihilum comparativum abeat, evanescens, e.g. § 198. nec e contrario sub eadem comparatione illa, quae iam dixi, primarium thema, e.c. quando semper in magnis maxima legitur magnitudo cogitandorum quorumvis, si grandia quidem illa, thema, e.c. fuerint, neque tamen in magnis maxima, § 207. elevet potius, obscuret, et minuat, quam amplificet, ornet et extollat. / 2) It preserves that magnitude of things to be thought, even natural magnitude, § 181, which, when compared with the primary theme and with persons either speaking or taken as personal objects, neither goes off into comparative nothingness and vanishes, for example § 198, nor, conversely, under the same comparison, raises, rather than amplifies, adorns, and extols, those things I have already mentioned, the primary theme, etc., since always among great things the greatest magnitude of any things to be thought is chosen, if those things, the theme, etc., are indeed grand, and yet not the greatest among great things, § 207; nor does it obscure and diminish them.
Par est sublimi cogitationum generi cura dignitatis generice maximae, sed in maxime dignis gradus simul, ut ita dicam, specifici, § 207. ne tollatur altius, aut deprimatur, ac et hic requirit, earum etiam partium laterumque, ex quibus eximia contemplanda sunt, ut talia, sedulo cautis vergentibus ad mediocritatem, vel omnino tenuitatem variis lateribusque cogitandi non male electi, § 215. nisi opere in longo habeat aliquando locum et hic. § 235. / The care belonging to the sublime kind of thoughts is equal to the generically greatest dignity, but at the same time, among the most worthy things, to the specific grade, so to speak, § 207, lest it be lifted higher or depressed lower. And here too it requires that those parts and sides from which excellent things are to be contemplated as such be carefully guarded, with various sides of thinking not badly chosen that verge toward mediocrity or altogether thinness, § 215, unless even this has some place in a long work, § 235.
§ 300
Exemplum huius cogitandi generis Cicero ipse suam orationem pro Rabirio citat, eodemque iure suo referuntur oratio pro Milone paullatim surgens, Catilinaria II. Philippica II. et in Pisonem. In Aeneide imum ex grandibus cogitandi generibus Scaliger in descriptione ludorum L. V. medium L. I. summum L. II. et VI. deprehendit. Liceat ex sacris exemplum addere. Sit magnum in maximis, quod Longino § IX. vehementer placuit:
Cicero himself cites as an example of this kind of thinking his speech For Rabirius; and with the same right there are referred to it the speech For Milo, gradually rising, the second Catilinarian, the second Philippic, and Against Piso. In the Aeneid, Scaliger detects the lowest of the grand kinds of thinking in the description of the games in book V, the middle in book I, and the highest in books II and VI. Let it be permitted to add an example from sacred writings. Let that be great among the greatest which strongly pleased Longinus, § IX:
Sit lux et fuit.
"[L]et there be light, and there was light."
Maius est:
Greater is:
Tetelestai.
It is finished.,
Maximum:
"It is finished." Greatest:
Sit deus omnia in omnibus.
"that God may be all in all."
Exemplum huius cogitandi generis Cicero ipse suam orationem pro Rabirio citat, eodemque iure suo referuntur oratio pro Milone paullatim surgens, Catilinaria II. Philippica II. et in Pisonem.
Cicero himself cites as an example of this kind of thinking his speech For Rabirius; and with the same right there are referred to it the speech For Milo, gradually rising, the second Catilinarian, the second Philippic, and Against Piso.
In Aeneide imum ex grandibus cogitandi generibus Scaliger in descriptione ludorum L. V. medium L. I. summum L. II. et VI. deprehendit.
In the Aeneid, Scaliger detects the lowest of the grand kinds of thinking in the description of the games in book V, the middle in book I, and the highest in books II and VI. Let it be permitted to add an example from sacred writings.
Liceat ex sacris exemplum addere. Sit magnum in maximis, quod Longino § IX. vehementer placuit:
Let that be great among the greatest which strongly pleased Longinus, § IX:
Sit lux et fuit.
"[L]et there be light, and there was light."
Maius est:
Greater is:
Tetelestai.
It is finished.,
Maximum:
"It is finished." Greatest:
Sit deus omnia in omnibus.
"that God may be all in all."
Exemplum huius
Cicero himself cites as an example of this kind
cogitandi generis Cicero ipse suam orationem pro Rabirio
of thinking his speech For Rabirius;
citat, eodemque iure suo referuntur oratio
and with the same right there are referred to
pro Milone paullatim surgens, Catilinaria II.
it the speech For Milo, gradually rising, the second Catilinarian, the
Philippica II. et in Pisonem.
second Philippic, and Against Piso.
In Aeneide imum ex
In the Aeneid, Scaliger detects the lowest of the
grandibus cogitandi generibus
grand kinds of thinking in the description of the
Scaliger in descriptione ludorum L. V.
games in book V, the middle in book I, and
medium L. I. summum L. II. et VI.
the highest in books II and VI.
deprehendit.
Let it be permitted to add an example from sacred writings.
Liceat ex sacris exemplum addere. Sit magnum in maximis,
Let that be great among the greatest which
quod Longino § IX. vehementer placuit:
strongly pleased Longinus, § IX:
Sit lux et fuit.
"[L]et there be light, and there was light."
Maius est:
Greater is:
Tetelestai.
It is finished.,
Maximum:
"It is finished." Greatest:
Sit deus omnia in omnibus.
"that God may be all in all."
Exemplum huius cogitandi generis Cicero ipse suam orationem pro Rabirio citat, eodemque iure suo referuntur oratio pro Milone paullatim surgens, Catilinaria II. Philippica II. et in Pisonem. / Cicero himself cites as an example of this kind of thinking his speech For Rabirius; and with the same right there are referred to it the speech For Milo, gradually rising, the second Catilinarian, the second Philippic, and Against Piso.
In Aeneide imum ex grandibus cogitandi generibus Scaliger in descriptione ludorum L. V. medium L. I. summum L. II. et VI. deprehendit. / In the Aeneid, Scaliger detects the lowest of the grand kinds of thinking in the description of the games in book V, the middle in book I, and the highest in books II and VI. Let it be permitted to add an example from sacred writings.
Liceat ex sacris exemplum addere. Sit magnum in maximis, quod Longino § IX. vehementer placuit: / Let that be great among the greatest which strongly pleased Longinus, § IX:
Sit lux et fuit.
"[L]et there be light, and there was light."
Maius est: / Greater is:
Tetelestai.
It is finished.,
Maximum: / "It is finished." Greatest:
Sit deus omnia in omnibus.
"that God may be all in all."