§ 326
VI. Sublimia adeo persuadent, § 308, ut potius extra se rapere, et vim ac impetum inexpugnabilem afferentia se supra omnem auditorem erigere, quam persuadere dicantur Longino, S. I. Hinc praeiudicium: Magna de magnis si tollam argumenta, magnis de magnis erunt maxime persuasibilia. Ex quo denuo septima tumoris, de quo § 318, species, se exserens nunc vasta persuasoriorum copia, quando paene nullis opus fuisset, nunc altissime petitorum enthymematum syrmate, nunc praesertim inani magnitudinis umbra in ipsis argumentis re ipsa tritissimis. Huc certitudinis omnino nihil habentia similia, modo a Phoebo, iride, grandine, et quicquid est ubique meteororum, desumta sint. Huc exempla, licet vere nihil probantia, saltim Cambysen et Epaminondam, Alexandrum Magnum, Xerxen, Persarum Ionum, atque Scipiones crepent. Huc testimonia Stagyritae, renati Euphorbi, lusciniae Atticae, Venusini oloris, Bilbilitani vatis, cygni Mantuani, philosophi kat' exochen, aut Christinae, virginis solium contemnere doctae e.c. quando defensoribus illis tempus non eget.
VI. Sublime things persuade so greatly, § 308, that, according to Longinus, Sect. I, they are said rather "to snatch one outside oneself," and, by bringing an unconquerable force and impulse, to raise themselves above every hearer, than merely to persuade. Hence a prejudice: if I take great arguments about great things, great things about great things will be most persuasive. From this again comes the seventh species of swelling, about which § 318, showing itself now in a vast abundance of persuasive arguments when there would have been need of almost none, now in the dragging train of enthymemes sought from the highest places, now especially in the empty shadow of magnitude within arguments that in reality are utterly worn out. To this belong comparisons having absolutely nothing of certainty, provided only that they have been drawn from Phoebus, the rainbow, hail, and whatever meteors exist anywhere. To this belong examples, even if proving truly nothing, provided at least that they rattle on about Cambyses and Epaminondas, Alexander the Great, Xerxes, the Persians, the Ionians, and the Scipios. To this belong testimonies of the Stagirite, of the reborn Euphorbus, of the Attic nightingale, of the Venusian swan, of the Bilbilitan poet, of the Mantuan swan, of the philosopher kat' exochen, or of Christina, the virgin taught to despise the throne, etc., when there is no need of time for those defenders.
VI. Sublimia adeo persuadent, § 308, ut potius extra se rapere, et vim ac impetum inexpugnabilem afferentia se supra omnem auditorem erigere, quam persuadere dicantur Longino, S. I.
VI. Sublime things persuade so greatly, § 308, that, according to Longinus, Sect. I, they are said rather "to snatch one outside oneself," and, by bringing an unconquerable force and impulse, to raise themselves above every hearer, than merely to persuade.
Hinc praeiudicium: Magna de magnis si tollam argumenta, magnis de magnis erunt maxime persuasibilia.
Hence a prejudice: if I take great arguments about great things, great things about great things will be most persuasive.
Ex quo denuo septima tumoris, de quo § 318, species, se exserens nunc vasta persuasoriorum copia, quando paene nullis opus fuisset, nunc altissime petitorum enthymematum syrmate, nunc praesertim inani magnitudinis umbra in ipsis argumentis re ipsa tritissimis.
From this again comes the seventh species of swelling, about which § 318, showing itself now in a vast abundance of persuasive arguments when there would have been need of almost none, now in the dragging train of enthymemes sought from the highest places, now especially in the empty shadow of magnitude within arguments that in reality are utterly worn out.
Huc certitudinis omnino nihil habentia similia, modo a Phoebo, iride, grandine, et quicquid est ubique meteororum, desumta sint.
To this belong comparisons having absolutely nothing of certainty, provided only that they have been drawn from Phoebus, the rainbow, hail, and whatever meteors exist anywhere.
Huc exempla, licet vere nihil probantia, saltim Cambysen et Epaminondam, Alexandrum Magnum, Xerxen, Persarum Ionum, atque Scipiones crepent.
To this belong examples, even if proving truly nothing, provided at least that they rattle on about Cambyses and Epaminondas, Alexander the Great, Xerxes, the Persians, the Ionians, and the Scipios.
Huc testimonia Stagyritae, renati Euphorbi, lusciniae Atticae, Venusini oloris, Bilbilitani vatis, cygni Mantuani, philosophi kat' exochen, aut Christinae, virginis solium contemnere doctae e.c. quando defensoribus illis tempus non eget.
To this belong testimonies of the Stagirite, of the reborn Euphorbus, of the Attic nightingale, of the Venusian swan, of the Bilbilitan poet, of the Mantuan swan, of the philosopher kat' exochen, or of Christina, the virgin taught to despise the throne, etc., when there is no need of time for those defenders.
VI. Sublimia adeo persuadent, § 308, ut potius extra
VI. Sublime things persuade so greatly, § 308, that, according to Longinus, Sect.
se rapere,
I, they are said rather "to snatch one outside oneself,"
et vim ac impetum
and, by bringing an unconquerable force and impulse,
inexpugnabilem afferentia se supra omnem auditorem erigere, quam persuadere dicantur Longino, S. I.
to raise themselves above every hearer, than merely to persuade.
Hinc praeiudicium: Magna de magnis si tollam argumenta,
Hence a prejudice: if I take great arguments
magnis de magnis erunt maxime persuasibilia.
about great things, great things about great things will be most persuasive.
Ex quo denuo septima tumoris,
From this again comes the seventh species of swelling,
de quo § 318, species, se exserens nunc vasta
about which § 318, showing itself now in a vast
persuasoriorum copia,
abundance of persuasive arguments when there would
quando paene nullis opus fuisset,
have been need of almost none, now in
nunc altissime petitorum enthymematum syrmate,
the dragging train of enthymemes sought from the
nunc praesertim inani
highest places, now especially in the empty shadow of
magnitudinis umbra in ipsis argumentis re ipsa tritissimis.
magnitude within arguments that in reality are utterly worn out.
Huc certitudinis omnino nihil habentia similia,
To this belong comparisons having absolutely nothing of certainty,
modo a Phoebo,
provided only that they have been drawn from Phoebus,
iride, grandine, et quicquid est ubique meteororum, desumta sint.
the rainbow, hail, and whatever meteors exist anywhere.
Huc exempla, licet vere nihil
To this belong examples, even if proving truly nothing,
probantia, saltim Cambysen et Epaminondam,
provided at least that they rattle on about Cambyses and Epaminondas,
Alexandrum Magnum, Xerxen, Persarum Ionum, atque Scipiones crepent.
Alexander the Great, Xerxes, the Persians, the Ionians, and the Scipios.
Huc testimonia Stagyritae,
To this belong testimonies of the Stagirite,
renati Euphorbi, lusciniae Atticae,
of the reborn Euphorbus, of the Attic nightingale,
Venusini oloris, Bilbilitani vatis,
of the Venusian swan, of the Bilbilitan poet,
cygni Mantuani, philosophi kat' exochen,
of the Mantuan swan, of the philosopher kat' exochen,
aut Christinae, virginis solium contemnere doctae e.c.
or of Christina, the virgin taught to despise the throne, etc.,
quando defensoribus illis tempus non eget.
when there is no need of time for those defenders.
VI. Sublimia adeo persuadent, § 308, ut potius extra se rapere, et vim ac impetum inexpugnabilem afferentia se supra omnem auditorem erigere, quam persuadere dicantur Longino, S. I. / VI. Sublime things persuade so greatly, § 308, that, according to Longinus, Sect. I, they are said rather "to snatch one outside oneself," and, by bringing an unconquerable force and impulse, to raise themselves above every hearer, than merely to persuade.
Hinc praeiudicium: Magna de magnis si tollam argumenta, magnis de magnis erunt maxime persuasibilia. / Hence a prejudice: if I take great arguments about great things, great things about great things will be most persuasive.
Ex quo denuo septima tumoris, de quo § 318, species, se exserens nunc vasta persuasoriorum copia, quando paene nullis opus fuisset, nunc altissime petitorum enthymematum syrmate, nunc praesertim inani magnitudinis umbra in ipsis argumentis re ipsa tritissimis. / From this again comes the seventh species of swelling, about which § 318, showing itself now in a vast abundance of persuasive arguments when there would have been need of almost none, now in the dragging train of enthymemes sought from the highest places, now especially in the empty shadow of magnitude within arguments that in reality are utterly worn out.
Huc certitudinis omnino nihil habentia similia, modo a Phoebo, iride, grandine, et quicquid est ubique meteororum, desumta sint. / To this belong comparisons having absolutely nothing of certainty, provided only that they have been drawn from Phoebus, the rainbow, hail, and whatever meteors exist anywhere.
Huc exempla, licet vere nihil probantia, saltim Cambysen et Epaminondam, Alexandrum Magnum, Xerxen, Persarum Ionum, atque Scipiones crepent. / To this belong examples, even if proving truly nothing, provided at least that they rattle on about Cambyses and Epaminondas, Alexander the Great, Xerxes, the Persians, the Ionians, and the Scipios.
Huc testimonia Stagyritae, renati Euphorbi, lusciniae Atticae, Venusini oloris, Bilbilitani vatis, cygni Mantuani, philosophi kat' exochen, aut Christinae, virginis solium contemnere doctae e.c. quando defensoribus illis tempus non eget. / To this belong testimonies of the Stagirite, of the reborn Euphorbus, of the Attic nightingale, of the Venusian swan, of the Bilbilitan poet, of the Mantuan swan, of the philosopher kat' exochen, or of Christina, the virgin taught to despise the throne, etc., when there is no need of time for those defenders.
§ 327
VII. Quaedam sublimia movent vehementissime, § 308. Hinc pessima conversio: Quo ferventius bacchaberis, hoc sublimius cogitabis. Unde octava tumoris, de quo § 318, species, qua sublimia cogitaturus repente in parenthyrsum incidas, qui, quando in sublimibus aliquem, veluti vertigo Phaetontem, abripit, a Longino S. II. post Theodorum, describitur affectus intempestivus, et inanis, ubi affectu non opus est, aut immodicus, ubi mediocri opus est. Saepe enim, velut ebrietatis vi, quidam ad affectus, qui non in re positi sunt, sibi proprios et scholasticos abripiuntur. Deinde merito ignominiae notam subeunt, coram auditoribus nihil omnino commotis. Dum sunt in ecstasi coram nihil simile passi.
VII. Certain sublime things move most violently, § 308. Hence the worst conversion: the more fervently you rave like a Bacchant, the more sublimely you will think. From this comes the eighth species of swelling, about which § 318: when someone about to think sublime things suddenly falls into parenthyrsum; this, when it carries someone away in sublime matters like a dizziness seizing Phaethon, is described by Longinus, Sect. II after Theodorus, as untimely emotion, empty where there is no need of emotion, or excessive where moderate emotion is needed. For often, as if by the force of drunkenness, certain people are carried away into emotions that are not placed in the thing itself, but are their own and scholastic. Then deservedly they incur the mark of disgrace before hearers who have been moved absolutely not at all. While they are in ecstasy, those before them have suffered nothing similar.
VII. Quaedam sublimia movent vehementissime, § 308. Hinc pessima conversio: Quo ferventius bacchaberis, hoc sublimius cogitabis.
VII. Certain sublime things move most violently, § 308. Hence the worst conversion: the more fervently you rave like a Bacchant, the more sublimely you will think.
Unde octava tumoris, de quo § 318, species, qua sublimia cogitaturus repente in parenthyrsum incidas, qui, quando in sublimibus aliquem, veluti vertigo Phaetontem, abripit, a Longino S. II. post Theodorum, describitur affectus intempestivus, et inanis, ubi affectu non opus est, aut immodicus, ubi mediocri opus est.
From this comes the eighth species of swelling, about which § 318: when someone about to think sublime things suddenly falls into parenthyrsum; this, when it carries someone away in sublime matters like a dizziness seizing Phaethon, is described by Longinus, Sect. II after Theodorus, as untimely emotion, empty where there is no need of emotion, or excessive where moderate emotion is needed.
Saepe enim, velut ebrietatis vi, quidam ad affectus, qui non in re positi sunt, sibi proprios et scholasticos abripiuntur.
For often, as if by the force of drunkenness, certain people are carried away into emotions that are not placed in the thing itself, but are their own and scholastic.
Deinde merito ignominiae notam subeunt, coram auditoribus nihil omnino commotis.
Then deservedly they incur the mark of disgrace before hearers who have been moved absolutely not at all.
Dum sunt in ecstasi coram nihil simile passi.
While they are in ecstasy, those before them have suffered nothing similar.
VII. Quaedam sublimia movent vehementissime, § 308.
VII. Certain sublime things move most violently, § 308.
Hinc pessima conversio: Quo ferventius bacchaberis,
Hence the worst conversion: the more fervently you rave like a Bacchant,
hoc sublimius cogitabis.
the more sublimely you will think.
Unde octava tumoris, de quo § 318,
From this comes the eighth species of swelling, about which § 318:
species, qua sublimia cogitaturus repente in parenthyrsum
when someone about to think sublime things suddenly falls into parenthyrsum;
incidas, qui, quando in sublimibus aliquem,
this, when it carries someone away in sublime matters
veluti vertigo Phaetontem, abripit, a Longino S. II.
like a dizziness seizing Phaethon, is described by Longinus, Sect.
post Theodorum, describitur affectus intempestivus, et inanis,
II after Theodorus, as untimely emotion, empty
ubi affectu non opus est, aut
where there is no need of emotion,
immodicus, ubi mediocri opus est.
or excessive where moderate emotion is needed.
Saepe enim, velut ebrietatis vi, quidam
For often, as if by the force of drunkenness,
ad affectus, qui
certain people are carried away into emotions that are
non in re positi sunt, sibi proprios et scholasticos abripiuntur.
not placed in the thing itself, but are their own and scholastic.
Deinde merito ignominiae notam subeunt,
Then deservedly they incur the mark of disgrace before
coram auditoribus nihil omnino commotis.
hearers who have been moved absolutely not at all.
Dum sunt in ecstasi coram nihil simile passi.
While they are in ecstasy, those before them have suffered nothing similar.
VII. Quaedam sublimia movent vehementissime, § 308. Hinc pessima conversio: Quo ferventius bacchaberis, hoc sublimius cogitabis. / VII. Certain sublime things move most violently, § 308. Hence the worst conversion: the more fervently you rave like a Bacchant, the more sublimely you will think.
Unde octava tumoris, de quo § 318, species, qua sublimia cogitaturus repente in parenthyrsum incidas, qui, quando in sublimibus aliquem, veluti vertigo Phaetontem, abripit, a Longino S. II. post Theodorum, describitur affectus intempestivus, et inanis, ubi affectu non opus est, aut immodicus, ubi mediocri opus est. / From this comes the eighth species of swelling, about which § 318: when someone about to think sublime things suddenly falls into parenthyrsum; this, when it carries someone away in sublime matters like a dizziness seizing Phaethon, is described by Longinus, Sect. II after Theodorus, as untimely emotion, empty where there is no need of emotion, or excessive where moderate emotion is needed.
Saepe enim, velut ebrietatis vi, quidam ad affectus, qui non in re positi sunt, sibi proprios et scholasticos abripiuntur. / For often, as if by the force of drunkenness, certain people are carried away into emotions that are not placed in the thing itself, but are their own and scholastic.
Deinde merito ignominiae notam subeunt, coram auditoribus nihil omnino commotis. / Then deservedly they incur the mark of disgrace before hearers who have been moved absolutely not at all.
Dum sunt in ecstasi coram nihil simile passi. / While they are in ecstasy, those before them have suffered nothing similar.
§ 328
Augetur huius tumoris turpitudo, si nec intempestivus quidem et nimius affectus, qua decet ratione, concipiatur, ita ut fleas sententiolis, periodis postules; et in summo horrore pueriliter arguteris. Quo tumidae elaborationes thematum a Petronio commemoratorum:
The shamefulness of this swelling is increased if not even the untimely and excessive emotion is conceived in the fitting way, so that you weep with little maxims, demand with periods, and in the utmost horror quibble childishly. Hence the swollen elaborations of the themes mentioned by Petronius:
piratae cum catenis in littore stantes, et responsa in pestilentia data, ut virgines tres aut plures immolentur.
"It is pirates standing in chains on the beach, tyrants pen in hand ordering sons to cut off their fathers' heads, oracles in time of pestilence demanding the blood of three virgins or more ..."
Iam finge tibi iuvenem inflatis declamationibus eius modi contritum, et omnes has tumoris species in unum thema, veluti iura coqui, confundere institutum, et deprehendes lepidum Petronii dictum:
Now imagine for yourself a young man worn down by inflated declamations of this sort, and trained to mix all these species of swelling into one theme, as it were the laws of a cook; and you will understand Petronius' witty saying:
Qui inter haec nutriuntur, non magis sapere possunt, quam bene olere, qui in culina habitant.
"People who are fed on this diet can no more be sensible than people who live in the kitchen can be savoury."
Augetur huius tumoris turpitudo, si nec intempestivus quidem et nimius affectus, qua decet ratione, concipiatur, ita ut fleas sententiolis, periodis postules; et in summo horrore pueriliter arguteris.
The shamefulness of this swelling is increased if not even the untimely and excessive emotion is conceived in the fitting way, so that you weep with little maxims, demand with periods, and in the utmost horror quibble childishly.
Quo tumidae elaborationes thematum a Petronio commemoratorum:
Hence the swollen elaborations of the themes mentioned by Petronius:
piratae cum catenis in littore stantes, et responsa in pestilentia data, ut virgines tres aut plures immolentur.
"It is pirates standing in chains on the beach, tyrants pen in hand ordering sons to cut off their fathers' heads, oracles in time of pestilence demanding the blood of three virgins or more ..."
Iam finge tibi iuvenem inflatis declamationibus eius modi contritum, et omnes has tumoris species in unum thema, veluti iura coqui, confundere institutum, et deprehendes lepidum Petronii dictum:
Now imagine for yourself a young man worn down by inflated declamations of this sort, and trained to mix all these species of swelling into one theme, as it were the laws of a cook; and you will understand Petronius' witty saying:
Qui inter haec nutriuntur, non magis sapere possunt, quam bene olere, qui in culina habitant.
"People who are fed on this diet can no more be sensible than people who live in the kitchen can be savoury."
Augetur huius tumoris turpitudo,
The shamefulness of this swelling is
si nec intempestivus quidem et nimius affectus,
increased if not even the untimely and excessive emotion
qua decet ratione, concipiatur,
is conceived in the fitting way,
ita ut fleas sententiolis, periodis postules;
so that you weep with little maxims, demand with periods,
et in summo horrore pueriliter arguteris.
and in the utmost horror quibble childishly.
Quo tumidae elaborationes thematum a Petronio commemoratorum:
Hence the swollen elaborations of the themes mentioned by Petronius:
piratae cum catenis in littore stantes, et responsa in pestilentia data, ut virgines tres aut plures immolentur.
"It is pirates standing in chains on the beach, tyrants pen in hand ordering sons to cut off their fathers' heads, oracles in time of pestilence demanding the blood of three virgins or more ..."
Iam finge tibi iuvenem
Now imagine for yourself a young man worn down
inflatis declamationibus eius modi contritum,
by inflated declamations of this sort,
et omnes has tumoris species in unum thema,
and trained to mix all these species of swelling into one theme,
veluti iura coqui, confundere institutum,
as it were the laws of a cook;
et deprehendes lepidum Petronii dictum:
and you will understand Petronius' witty saying:
Qui inter haec nutriuntur, non magis sapere possunt, quam bene olere, qui in culina habitant.
"People who are fed on this diet can no more be sensible than people who live in the kitchen can be savoury."
Augetur huius tumoris turpitudo, si nec intempestivus quidem et nimius affectus, qua decet ratione, concipiatur, ita ut fleas sententiolis, periodis postules; et in summo horrore pueriliter arguteris. / The shamefulness of this swelling is increased if not even the untimely and excessive emotion is conceived in the fitting way, so that you weep with little maxims, demand with periods, and in the utmost horror quibble childishly.
Quo tumidae elaborationes thematum a Petronio commemoratorum: / Hence the swollen elaborations of the themes mentioned by Petronius:
piratae cum catenis in littore stantes, et responsa in pestilentia data, ut virgines tres aut plures immolentur.
"It is pirates standing in chains on the beach, tyrants pen in hand ordering sons to cut off their fathers' heads, oracles in time of pestilence demanding the blood of three virgins or more ..."
Iam finge tibi iuvenem inflatis declamationibus eius modi contritum, et omnes has tumoris species in unum thema, veluti iura coqui, confundere institutum, et deprehendes lepidum Petronii dictum: / Now imagine for yourself a young man worn down by inflated declamations of this sort, and trained to mix all these species of swelling into one theme, as it were the laws of a cook; and you will understand Petronius' witty saying:
Qui inter haec nutriuntur, non magis sapere possunt, quam bene olere, qui in culina habitant.
"People who are fed on this diet can no more be sensible than people who live in the kitchen can be savoury."
§ 329
Argumenta Augentia dicamus, quorum vel unica, vel potior, vel nunc maxime attendenda vis est, § 143, ut congruentem cum cogitandis magnitudinem cogitationibus nostris concilient, M. § 162. Liceat enim hic augmenta tantum vere talia, vere pulcra, nomine augentium insignire, quum argumenta tumoris iam Meteororum nomen nacta sint, et Argumenta Βάθους Deprimentia dici possint, a quibus Extenuantia distinguo, invitantia ad minorem cogitandorum magnitudinem mente formandam; ac primo visa est, haec enim, verisimilia et caeteroquin pulcra, dico augentia, sane non thema, sed magnitudinem et dignitatem cogitationum, cuius utique interest, ut iusto metiri singula pede meditatus videatur.
Let us call those augmenting arguments whose sole, stronger, or now especially to-be-attended-to force is, § 143, to reconcile to our thoughts a magnitude congruent with the things to be thought, M. § 162. For here let it be permitted to mark with the name augmenting only increases that are truly such and truly beautiful, since the arguments of swelling have already acquired the name meteors, and can be called depressing arguments of bathos; from these I distinguish attenuating arguments, which invite the mind to form a lesser magnitude of the things to be thought. And at first sight these, being plausible and otherwise beautiful, I call augmenting - certainly not the theme, but the magnitude and dignity of the thoughts, for whose sake the meditator should seem to have measured each thing with a just foot.
Argumenta Augentia dicamus, quorum vel unica, vel potior, vel nunc maxime attendenda vis est, § 143, ut congruentem cum cogitandis magnitudinem cogitationibus nostris concilient, M. § 162. Liceat enim hic augmenta tantum vere talia, vere pulcra, nomine augentium insignire, quum argumenta tumoris iam Meteororum nomen nacta sint, et Argumenta Βάθους Deprimentia dici possint, a quibus Extenuantia distinguo, invitantia ad minorem cogitandorum magnitudinem mente formandam; ac primo visa est, haec enim, verisimilia et caeteroquin pulcra, dico augentia, sane non thema, sed magnitudinem et dignitatem cogitationum, cuius utique interest, ut iusto metiri singula pede meditatus videatur.
Let us call those augmenting arguments whose sole, stronger, or now especially to-be-attended-to force is, § 143, to reconcile to our thoughts a magnitude congruent with the things to be thought, M. § 162. For here let it be permitted to mark with the name augmenting only increases that are truly such and truly beautiful, since the arguments of swelling have already acquired the name meteors, and can be called depressing arguments of bathos; from these I distinguish attenuating arguments, which invite the mind to form a lesser magnitude of the things to be thought. And at first sight these, being plausible and otherwise beautiful, I call augmenting - certainly not the theme, but the magnitude and dignity of the thoughts, for whose sake the meditator should seem to have measured each thing with a just foot.
Argumenta Augentia dicamus, quorum vel unica,
Let us call those augmenting arguments whose sole, stronger,
vel potior, vel nunc maxime attendenda vis est, § 143,
or now especially to-be-attended-to force is, § 143,
ut congruentem cum
to reconcile to our thoughts a magnitude congruent with
cogitandis magnitudinem cogitationibus nostris concilient, M. § 162.
the things to be thought, M. § 162.
Liceat enim hic
For here let it be permitted to mark with
augmenta tantum vere talia, vere pulcra,
the name augmenting only increases that are truly such
nomine augentium insignire, quum argumenta tumoris
and truly beautiful, since the arguments of swelling have
iam Meteororum nomen nacta sint,
already acquired the name meteors,
et Argumenta Βάθους Deprimentia dici possint,
and can be called depressing arguments of bathos;
a quibus Extenuantia distinguo,
from these I distinguish attenuating arguments,
invitantia ad minorem cogitandorum magnitudinem
which invite the mind to form a lesser magnitude
mente formandam;
of the things to be thought.
ac primo visa est, haec enim, verisimilia et caeteroquin
And at first sight these, being plausible and otherwise beautiful,
pulcra, dico augentia, sane non thema,
I call augmenting - certainly not the theme,
sed magnitudinem et dignitatem cogitationum,
but the magnitude and dignity of the thoughts, for
cuius utique interest, ut iusto metiri
whose sake the meditator should seem to have measured
singula pede meditatus videatur.
each thing with a just foot.
Argumenta Augentia dicamus, quorum vel unica, vel potior, vel nunc maxime attendenda vis est, § 143, ut congruentem cum cogitandis magnitudinem cogitationibus nostris concilient, M. § 162. Liceat enim hic augmenta tantum vere talia, vere pulcra, nomine augentium insignire, quum argumenta tumoris iam Meteororum nomen nacta sint, et Argumenta Βάθους Deprimentia dici possint, a quibus Extenuantia distinguo, invitantia ad minorem cogitandorum magnitudinem mente formandam; ac primo visa est, haec enim, verisimilia et caeteroquin pulcra, dico augentia, sane non thema, sed magnitudinem et dignitatem cogitationum, cuius utique interest, ut iusto metiri singula pede meditatus videatur. / Let us call those augmenting arguments whose sole, stronger, or now especially to-be-attended-to force is, § 143, to reconcile to our thoughts a magnitude congruent with the things to be thought, M. § 162. For here let it be permitted to mark with the name augmenting only increases that are truly such and truly beautiful, since the arguments of swelling have already acquired the name meteors, and can be called depressing arguments of bathos; from these I distinguish attenuating arguments, which invite the mind to form a lesser magnitude of the things to be thought. And at first sight these, being plausible and otherwise beautiful, I call augmenting - certainly not the theme, but the magnitude and dignity of the thoughts, for whose sake the meditator should seem to have measured each thing with a just foot.
§ 330
In figuris augentibus §§ 329, 26, est etiam auxesis, augmentum vel incrementum, cuius tamen vagus est significatus. Longinus eam primo S. XI. ita describit, ut cum figura, quam nunc climacem quidam, alii gradationem vocant, figura sane augente, § 329, coincidat, dein autem reiicit definitionem auxeseos, quam concedit esse scriptorum artis, ex qua sit logos peplethysmenos tois hypokeimenois, secundum quam omne argumentum augens pulcrius ex significatu, § 329, dicerem auxesin, s. augmentum. § 26. Tandem auxesin ipse definit, ut, quantum ex loco per lacunam corrupto colligi potest, eandem videatur complecti velle, quicquid est ischyropoiein ten epimonen, quicquid diutius inhaerendo certae materiae vim eius et cogitationum de eadem intendit, sive verisimilitudinem, sive lucem, sive persuasionem, sive vitam, sive tandem strictius maiorem dignioremque tantum cogitandi de data materia rationem promoveat. § 172. Facile apparet ultimum significatum esse latissimum, et paene coincidere, cum notione argumenti longioris generatim, medium latiorem, primum strictiorem. Si vocabulo opus haberem, eligerem figendum significatum medium cum technographois.
Among augmenting figures, §§ 329 and 26, there is also auxesis, augmentation or increase, whose meaning, however, is vague. Longinus first describes it, Sect. XI, in such a way that it coincides with the figure which some now call climax, others gradation - certainly an augmenting figure, § 329. Then, however, he rejects the definition of auxesis which he grants to belong to writers of the art, according to which it would be logos peplethysmenos tois hypokeimenois; on that definition I would call every argument that augments more beautifully in meaning, § 329, an auxesis, or augmentation, § 26. Finally he himself defines auxesis so that, as far as can be gathered from a passage corrupted by a lacuna, he seems to want it to include whatever is ischyropoiein ten epimonen, whatever by clinging longer to a certain matter intensifies its force and the thoughts about it, whether it promotes probability, or light, or persuasion, or life, or finally, more strictly, only a greater and more dignified way of thinking about the given matter, § 172. It is easy to see that the last meaning is the broadest, and almost coincides with the notion of a longer argument in general; the middle one is broader, the first stricter. If I had need of the word, I would choose, with the technographi, that the middle meaning be fixed.
In figuris augentibus §§ 329, 26, est etiam auxesis, augmentum vel incrementum, cuius tamen vagus est significatus.
Among augmenting figures, §§ 329 and 26, there is also auxesis, augmentation or increase, whose meaning, however, is vague. Longinus first describes it, Sect.
Longinus eam primo S. XI. ita describit, ut cum figura, quam nunc climacem quidam, alii gradationem vocant, figura sane augente, § 329, coincidat, dein autem reiicit definitionem auxeseos, quam concedit esse scriptorum artis, ex qua sit logos peplethysmenos tois hypokeimenois, secundum quam omne argumentum augens pulcrius ex significatu, § 329, dicerem auxesin, s. augmentum. § 26. Tandem auxesin ipse definit, ut, quantum ex loco per lacunam corrupto colligi potest, eandem videatur complecti velle, quicquid est ischyropoiein ten epimonen, quicquid diutius inhaerendo certae materiae vim eius et cogitationum de eadem intendit, sive verisimilitudinem, sive lucem, sive persuasionem, sive vitam, sive tandem strictius maiorem dignioremque tantum cogitandi de data materia rationem promoveat. § 172. Facile apparet ultimum significatum esse latissimum, et paene coincidere, cum notione argumenti longioris generatim, medium latiorem, primum strictiorem.
XI, in such a way that it coincides with the figure which some now call climax, others gradation - certainly an augmenting figure, § 329. Then, however, he rejects the definition of auxesis which he grants to belong to writers of the art, according to which it would be logos peplethysmenos tois hypokeimenois; on that definition I would call every argument that augments more beautifully in meaning, § 329, an auxesis, or augmentation, § 26. Finally he himself defines auxesis so that, as far as can be gathered from a passage corrupted by a lacuna, he seems to want it to include whatever is ischyropoiein ten epimonen, whatever by clinging longer to a certain matter intensifies its force and the thoughts about it, whether it promotes probability, or light, or persuasion, or life, or finally, more strictly, only a greater and more dignified way of thinking about the given matter, § 172. It is easy to see that the last meaning is the broadest, and almost coincides with the notion of a longer argument in general; the middle one is broader, the first stricter.
Si vocabulo opus haberem, eligerem figendum significatum medium cum technographois.
If I had need of the word, I would choose, with the technographi, that the middle meaning be fixed.
In figuris augentibus §§ 329, 26,
Among augmenting figures, §§ 329 and 26,
est etiam auxesis, augmentum vel incrementum, cuius tamen vagus est
there is also auxesis, augmentation or increase, whose meaning, however, is vague.
significatus.
Longinus first describes it, Sect.
Longinus eam primo S. XI. ita describit,
XI, in such a way
ut cum figura, quam nunc climacem
that it coincides with the figure which some now call climax,
quidam, alii gradationem vocant, figura sane augente, § 329,
others gradation - certainly an augmenting figure, § 329.
coincidat, dein autem reiicit definitionem auxeseos,
Then, however, he rejects the definition of auxesis
quam concedit esse scriptorum
which he grants to belong to writers of the art,
artis, ex qua sit logos peplethysmenos tois hypokeimenois,
according to which it would be logos peplethysmenos tois hypokeimenois;
secundum quam omne argumentum
on that definition I would call every argument that
augens pulcrius ex significatu, § 329, dicerem auxesin, s.
augments more beautifully in meaning, § 329, an auxesis, or
augmentum. § 26. Tandem auxesin ipse definit, ut,
augmentation, § 26. Finally he himself defines auxesis so that,
quantum ex loco
as far as can be gathered from a passage
per lacunam corrupto colligi potest,
corrupted by a lacuna, he seems to
eandem videatur complecti velle, quicquid est ischyropoiein ten epimonen,
want it to include whatever is ischyropoiein ten epimonen,
quicquid diutius inhaerendo certae materiae
whatever by clinging longer to a certain matter intensifies
vim eius et cogitationum de eadem intendit,
its force and the thoughts about it, whether it
sive verisimilitudinem, sive lucem, sive persuasionem, sive vitam,
promotes probability, or light, or persuasion, or life,
sive tandem strictius maiorem dignioremque tantum
or finally, more strictly, only a greater and
cogitandi de data materia rationem promoveat.
more dignified way of thinking about the given matter,
§ 172. Facile apparet ultimum
§ 172. It is easy to see that the last
significatum esse latissimum, et paene coincidere,
meaning is the broadest, and almost coincides
cum notione argumenti longioris generatim,
with the notion of a longer argument in general;
medium latiorem, primum strictiorem.
the middle one is broader, the first stricter.
Si vocabulo opus haberem, eligerem figendum significatum medium
If I had need of the word, I would choose,
cum technographois.
with the technographi, that the middle meaning be fixed.
In figuris augentibus §§ 329, 26, est etiam auxesis, augmentum vel incrementum, cuius tamen vagus est significatus. / Among augmenting figures, §§ 329 and 26, there is also auxesis, augmentation or increase, whose meaning, however, is vague. Longinus first describes it, Sect.
Longinus eam primo S. XI. ita describit, ut cum figura, quam nunc climacem quidam, alii gradationem vocant, figura sane augente, § 329, coincidat, dein autem reiicit definitionem auxeseos, quam concedit esse scriptorum artis, ex qua sit logos peplethysmenos tois hypokeimenois, secundum quam omne argumentum augens pulcrius ex significatu, § 329, dicerem auxesin, s. augmentum. § 26. Tandem auxesin ipse definit, ut, quantum ex loco per lacunam corrupto colligi potest, eandem videatur complecti velle, quicquid est ischyropoiein ten epimonen, quicquid diutius inhaerendo certae materiae vim eius et cogitationum de eadem intendit, sive verisimilitudinem, sive lucem, sive persuasionem, sive vitam, sive tandem strictius maiorem dignioremque tantum cogitandi de data materia rationem promoveat. § 172. Facile apparet ultimum significatum esse latissimum, et paene coincidere, cum notione argumenti longioris generatim, medium latiorem, primum strictiorem. / XI, in such a way that it coincides with the figure which some now call climax, others gradation - certainly an augmenting figure, § 329. Then, however, he rejects the definition of auxesis which he grants to belong to writers of the art, according to which it would be logos peplethysmenos tois hypokeimenois; on that definition I would call every argument that augments more beautifully in meaning, § 329, an auxesis, or augmentation, § 26. Finally he himself defines auxesis so that, as far as can be gathered from a passage corrupted by a lacuna, he seems to want it to include whatever is ischyropoiein ten epimonen, whatever by clinging longer to a certain matter intensifies its force and the thoughts about it, whether it promotes probability, or light, or persuasion, or life, or finally, more strictly, only a greater and more dignified way of thinking about the given matter, § 172. It is easy to see that the last meaning is the broadest, and almost coincides with the notion of a longer argument in general; the middle one is broader, the first stricter.
Si vocabulo opus haberem, eligerem figendum significatum medium cum technographois. / If I had need of the word, I would choose, with the technographi, that the middle meaning be fixed.
§ 331
Quemadmodum Longinus artem sublimis βάθους τέχνην S. II. adhuc vocat, qua ratione caelum profundum dicitur: ita idem adhuc consulit
Just as Longinus still calls the art of the sublime βάθους τέχνην, Sect. II, in the way in which the sky is called deep, so the same writer still recommends
φοιβάζειν τοὺς λόγους
[Genuine passion] bursts out with a kind of “fine madness” and divine inspiration, and falls on our ears like the voice of a god.
in sublimibus S. VIII. et in primam sublimium ingeniorum classem refert φοιβαστικάς S. XIII. Ex eo autem βάθος oppositum sublimi vel maxime vitium, § 217, significat ex usu loquendi frequentissimo, et Antilongini recentioris ars rependi ironica hunc satis fixit. Pari ratione quanquam de Phoebo et meteoris naturae loqui non turpiter in vere etiam sublimibus aliquando licet, § 126, tamen tumide frigideque meteora ubique, quasi deum ex machina, vocantes in subsidium, si quando tollere humo se plumbei audebant, eo rem deduxerunt, ut iam Longinus S. III. ex usu loquendi, quo tales meteororum praecones, qualem § 202 vidimus, μετεωρολόγοι, immo μετεωρολογεῖν, dicebantur, sublimia meteoris opponat, et nunc Phoebus et Φοιβολογεῖν in eundem vitiosum significatum venerit.
in sublime matters, Sect. VIII, and refers φοιβαστικάς to the first class of sublime talents, Sect. XIII. From this, however, βάθος, the opposite of the sublime, or especially its vice, § 217, signifies from very frequent usage of speech, and the ironic art of sinking of the more recent Anti-Longinus has fixed this sufficiently. In the same way, although it is sometimes permitted, without shame, to speak of Phoebus and the meteors of nature even in truly sublime things, § 126, nevertheless those who, swollenly and coldly, call meteors everywhere to their aid, as if a god from a machine, whenever they, though leaden, dared to lift themselves from the ground, have brought the matter to such a point that Longinus already, Sect. III, from the usage according to which such proclaimers of meteors, like the one we saw in § 202, were called μετεωρολόγοι, indeed μετεωρολογεῖν, sets sublime things against meteors; and now Phoebus and Φοιβολογεῖν have come into the same vicious meaning.
Quemadmodum Longinus artem sublimis βάθους τέχνην S. II. adhuc vocat, qua ratione caelum profundum dicitur: ita idem adhuc consulit
Just as Longinus still calls the art of the sublime βάθους τέχνην, Sect. II, in the way in which the sky is called deep, so the same writer still recommends
φοιβάζειν τοὺς λόγους
[Genuine passion] bursts out with a kind of “fine madness” and divine inspiration, and falls on our ears like the voice of a god.
in sublimibus S. VIII. et in primam sublimium ingeniorum classem refert φοιβαστικάς S. XIII.
in sublime matters, Sect. VIII, and refers φοιβαστικάς to the first class of sublime talents, Sect.
Ex eo autem βάθος oppositum sublimi vel maxime vitium, § 217, significat ex usu loquendi frequentissimo, et Antilongini recentioris ars rependi ironica hunc satis fixit.
XIII. From this, however, βάθος, the opposite of the sublime, or especially its vice, § 217, signifies from very frequent usage of speech, and the ironic art of sinking of the more recent Anti-Longinus has fixed this sufficiently.
Pari ratione quanquam de Phoebo et meteoris naturae loqui non turpiter in vere etiam sublimibus aliquando licet, § 126, tamen tumide frigideque meteora ubique, quasi deum ex machina, vocantes in subsidium, si quando tollere humo se plumbei audebant, eo rem deduxerunt, ut iam Longinus S. III. ex usu loquendi, quo tales meteororum praecones, qualem § 202 vidimus, μετεωρολόγοι, immo μετεωρολογεῖν, dicebantur, sublimia meteoris opponat, et nunc Phoebus et Φοιβολογεῖν in eundem vitiosum significatum venerit.
In the same way, although it is sometimes permitted, without shame, to speak of Phoebus and the meteors of nature even in truly sublime things, § 126, nevertheless those who, swollenly and coldly, call meteors everywhere to their aid, as if a god from a machine, whenever they, though leaden, dared to lift themselves from the ground, have brought the matter to such a point that Longinus already, Sect. III, from the usage according to which such proclaimers of meteors, like the one we saw in § 202, were called μετεωρολόγοι, indeed μετεωρολογεῖν, sets sublime things against meteors; and now Phoebus and Φοιβολογεῖν have come into the same vicious meaning.
Quemadmodum Longinus artem sublimis βάθους τέχνην
Just as Longinus still calls the art of the sublime βάθους τέχνην,
S. II. adhuc vocat, qua ratione caelum profundum dicitur:
Sect. II, in the way in which the sky is called
ita idem adhuc consulit
deep, so the same writer still recommends
φοιβάζειν τοὺς λόγους
[Genuine passion] bursts out with a kind of “fine madness” and divine inspiration, and falls on our ears like the voice of a god.
in sublimibus S. VIII. et in primam sublimium
in sublime matters, Sect. VIII, and refers φοιβαστικάς to
ingeniorum classem refert φοιβαστικάς S. XIII.
the first class of sublime talents, Sect.
Ex eo autem βάθος oppositum sublimi
XIII. From this, however, βάθος, the opposite of the sublime,
vel maxime vitium, § 217, significat ex usu loquendi frequentissimo,
or especially its vice, § 217, signifies from very frequent
et Antilongini recentioris ars
usage of speech, and the ironic art of sinking
rependi ironica hunc satis fixit.
of the more recent Anti-Longinus has fixed this sufficiently.
Pari ratione quanquam de
In the same way, although it is sometimes permitted,
Phoebo et meteoris
without shame, to speak of Phoebus and the meteors
naturae loqui non turpiter in vere etiam sublimibus aliquando licet,
of nature even in truly sublime things,
§ 126, tamen tumide frigideque meteora ubique,
§ 126, nevertheless those who, swollenly and coldly, call meteors everywhere
quasi deum ex machina,
to their aid, as if a god from a machine,
vocantes in subsidium, si quando tollere humo se plumbei audebant,
whenever they, though leaden, dared to lift themselves from the ground,
eo rem deduxerunt, ut iam Longinus S. III.
have brought the matter to such a point that Longinus already,
ex usu loquendi, quo tales meteororum
Sect. III, from the usage according to which such proclaimers of meteors,
praecones, qualem § 202 vidimus,
like the one we saw in § 202, were
μετεωρολόγοι, immo μετεωρολογεῖν, dicebantur, sublimia meteoris
called μετεωρολόγοι, indeed μετεωρολογεῖν, sets sublime things against meteors;
opponat, et nunc Phoebus et Φοιβολογεῖν in
and now Phoebus and Φοιβολογεῖν have come into
eundem vitiosum significatum venerit.
the same vicious meaning.
Quemadmodum Longinus artem sublimis βάθους τέχνην S. II. adhuc vocat, qua ratione caelum profundum dicitur: ita idem adhuc consulit / Just as Longinus still calls the art of the sublime βάθους τέχνην, Sect. II, in the way in which the sky is called deep, so the same writer still recommends
φοιβάζειν τοὺς λόγους
[Genuine passion] bursts out with a kind of “fine madness” and divine inspiration, and falls on our ears like the voice of a god.
in sublimibus S. VIII. et in primam sublimium ingeniorum classem refert φοιβαστικάς S. XIII. / in sublime matters, Sect. VIII, and refers φοιβαστικάς to the first class of sublime talents, Sect.
Ex eo autem βάθος oppositum sublimi vel maxime vitium, § 217, significat ex usu loquendi frequentissimo, et Antilongini recentioris ars rependi ironica hunc satis fixit. / XIII. From this, however, βάθος, the opposite of the sublime, or especially its vice, § 217, signifies from very frequent usage of speech, and the ironic art of sinking of the more recent Anti-Longinus has fixed this sufficiently.
Pari ratione quanquam de Phoebo et meteoris naturae loqui non turpiter in vere etiam sublimibus aliquando licet, § 126, tamen tumide frigideque meteora ubique, quasi deum ex machina, vocantes in subsidium, si quando tollere humo se plumbei audebant, eo rem deduxerunt, ut iam Longinus S. III. ex usu loquendi, quo tales meteororum praecones, qualem § 202 vidimus, μετεωρολόγοι, immo μετεωρολογεῖν, dicebantur, sublimia meteoris opponat, et nunc Phoebus et Φοιβολογεῖν in eundem vitiosum significatum venerit. / In the same way, although it is sometimes permitted, without shame, to speak of Phoebus and the meteors of nature even in truly sublime things, § 126, nevertheless those who, swollenly and coldly, call meteors everywhere to their aid, as if a god from a machine, whenever they, though leaden, dared to lift themselves from the ground, have brought the matter to such a point that Longinus already, Sect. III, from the usage according to which such proclaimers of meteors, like the one we saw in § 202, were called μετεωρολόγοι, indeed μετεωρολογεῖν, sets sublime things against meteors; and now Phoebus and Φοιβολογεῖν have come into the same vicious meaning.
§ 332
In figuris et argumentis augentibus momentum, quod habent ad magnitudinem absolutam, indagemus solum generatim. Unde per se patebit, quomodo se relativam etiam ad magnitudinem, et tenuitatem, mediocritatem, et sublimitatem habeant. Ad hanc facere dicit Longinus S. XV. imaginem, quam hypotyposin dicimus, quae tamen est potius lucis sublimitatem potissimum ambientis, § 303, argumentum et figura, quam ut immediate, vel potissimum magnitudinem cogitationum de re quapiam augeat, § 329, 172. cf. Longini S. XVII. Pari ratione putarem interrogationem, de qua Longinus S. XVIII. potius ad persuasionem facere, tantam etiam, quantam sublimis meditatio postulat, § 305, quam ad ipsam immediate magnitudinem augendam. Nec asyndeton, de quo Longinus S. XIX. negaverim ad ubertatem et synathroismum quendam magis spectare sublimia decentem cum decora brevitate, §§ 295, 148, quam ad intendendam propius et immediate magnitudinem. § 329.
In figures and augmenting arguments we shall investigate only in general the force that they have toward absolute magnitude. From this it will be clear of itself how they also stand in relation to relative magnitude, to slightness, mediocrity, and sublimity. Longinus says that the image which we call hypotyposis, Sect. XV, contributes to this; yet it is rather an argument and figure of light, which especially surrounds sublimity, § 303, than something that immediately, or above all, augments the magnitude of thoughts about some matter, §§ 329, 172; compare Longinus, Sect. XVII. For the same reason I would think that interrogation, about which Longinus speaks in Sect. XVIII, contributes rather to persuasion, indeed as much persuasion as sublime meditation requires, § 305, than to augmenting magnitude itself immediately. Nor would I deny that asyndeton, about which Longinus speaks in Sect. XIX, looks more to abundance and to a certain synathroism befitting sublime things with decorous brevity, §§ 295, 148, than to intensifying magnitude more closely and immediately, § 329.
In figuris et argumentis augentibus momentum, quod habent ad magnitudinem absolutam, indagemus solum generatim.
In figures and augmenting arguments we shall investigate only in general the force that they have toward absolute magnitude.
Unde per se patebit, quomodo se relativam etiam ad magnitudinem, et tenuitatem, mediocritatem, et sublimitatem habeant.
From this it will be clear of itself how they also stand in relation to relative magnitude, to slightness, mediocrity, and sublimity.
Ad hanc facere dicit Longinus S. XV. imaginem, quam hypotyposin dicimus, quae tamen est potius lucis sublimitatem potissimum ambientis, § 303, argumentum et figura, quam ut immediate, vel potissimum magnitudinem cogitationum de re quapiam augeat, § 329, 172. cf. Longini S. XVII.
Longinus says that the image which we call hypotyposis, Sect. XV, contributes to this; yet it is rather an argument and figure of light, which especially surrounds sublimity, § 303, than something that immediately, or above all, augments the magnitude of thoughts about some matter, §§ 329, 172; compare Longinus, Sect.
Pari ratione putarem interrogationem, de qua Longinus S. XVIII. potius ad persuasionem facere, tantam etiam, quantam sublimis meditatio postulat, § 305, quam ad ipsam immediate magnitudinem augendam.
XVII. For the same reason I would think that interrogation, about which Longinus speaks in Sect. XVIII, contributes rather to persuasion, indeed as much persuasion as sublime meditation requires, § 305, than to augmenting magnitude itself immediately.
Nec asyndeton, de quo Longinus S. XIX. negaverim ad ubertatem et synathroismum quendam magis spectare sublimia decentem cum decora brevitate, §§ 295, 148, quam ad intendendam propius et immediate magnitudinem. § 329.
Nor would I deny that asyndeton, about which Longinus speaks in Sect. XIX, looks more to abundance and to a certain synathroism befitting sublime things with decorous brevity, §§ 295, 148, than to intensifying magnitude more closely and immediately, § 329.
In figuris et argumentis augentibus momentum,
In figures and augmenting arguments we shall investigate
quod habent ad magnitudinem absolutam,
only in general the force that they have toward absolute
indagemus solum generatim.
magnitude.
Unde per se patebit, quomodo se relativam
From this it will be clear of itself how
etiam ad magnitudinem,
they also stand in relation to relative magnitude,
et tenuitatem, mediocritatem, et sublimitatem habeant.
to slightness, mediocrity, and sublimity.
Ad hanc facere dicit Longinus S. XV.
Longinus says that the
imaginem, quam hypotyposin dicimus, quae
image which we call hypotyposis, Sect. XV, contributes to this;
tamen est potius lucis sublimitatem potissimum ambientis, § 303,
yet it is rather an
argumentum et figura,
argument and figure of light, which especially surrounds sublimity,
quam ut immediate, vel potissimum
§ 303, than something that immediately, or above all,
magnitudinem cogitationum de re quapiam augeat, § 329, 172.
augments the magnitude of thoughts about some matter, §§ 329, 172;
cf. Longini S. XVII.
compare Longinus, Sect.
Pari ratione putarem interrogationem,
XVII. For the same reason I would think that interrogation,
de qua Longinus S. XVIII.
about which Longinus speaks in Sect. XVIII,
potius ad persuasionem facere, tantam etiam,
contributes rather to persuasion, indeed as much
quantam sublimis meditatio postulat, § 305,
persuasion as sublime meditation requires, § 305,
quam ad ipsam immediate magnitudinem augendam.
than to augmenting magnitude itself immediately.
Nec asyndeton, de quo Longinus S. XIX.
Nor would I deny that asyndeton, about which Longinus speaks
negaverim ad ubertatem et
in Sect. XIX, looks more to abundance and to
synathroismum quendam magis spectare sublimia decentem cum decora brevitate,
a certain synathroism befitting sublime things with decorous brevity,
§§ 295, 148, quam ad intendendam propius et immediate magnitudinem. § 329.
§§ 295, 148, than to intensifying magnitude more closely and immediately, § 329.
In figuris et argumentis augentibus momentum, quod habent ad magnitudinem absolutam, indagemus solum generatim. / In figures and augmenting arguments we shall investigate only in general the force that they have toward absolute magnitude.
Unde per se patebit, quomodo se relativam etiam ad magnitudinem, et tenuitatem, mediocritatem, et sublimitatem habeant. / From this it will be clear of itself how they also stand in relation to relative magnitude, to slightness, mediocrity, and sublimity.
Ad hanc facere dicit Longinus S. XV. imaginem, quam hypotyposin dicimus, quae tamen est potius lucis sublimitatem potissimum ambientis, § 303, argumentum et figura, quam ut immediate, vel potissimum magnitudinem cogitationum de re quapiam augeat, § 329, 172. cf. Longini S. XVII. / Longinus says that the image which we call hypotyposis, Sect. XV, contributes to this; yet it is rather an argument and figure of light, which especially surrounds sublimity, § 303, than something that immediately, or above all, augments the magnitude of thoughts about some matter, §§ 329, 172; compare Longinus, Sect.
Pari ratione putarem interrogationem, de qua Longinus S. XVIII. potius ad persuasionem facere, tantam etiam, quantam sublimis meditatio postulat, § 305, quam ad ipsam immediate magnitudinem augendam. / XVII. For the same reason I would think that interrogation, about which Longinus speaks in Sect. XVIII, contributes rather to persuasion, indeed as much persuasion as sublime meditation requires, § 305, than to augmenting magnitude itself immediately.
Nec asyndeton, de quo Longinus S. XIX. negaverim ad ubertatem et synathroismum quendam magis spectare sublimia decentem cum decora brevitate, §§ 295, 148, quam ad intendendam propius et immediate magnitudinem. § 329. / Nor would I deny that asyndeton, about which Longinus speaks in Sect. XIX, looks more to abundance and to a certain synathroism befitting sublime things with decorous brevity, §§ 295, 148, than to intensifying magnitude more closely and immediately, § 329.
§ 333
Repetitionem autem, de qua Longinus S. XXI. huc utique suo iure voco, quoties figura est, § 26. quanquam enim et ad persuadendum et ad incitandum aliquando suam etiam eximiam exserere possit efficaciam, primo tamen id semper efficit, quod nunc in primis attendimus, ut maius illud aliquid, et dignius animadversione nostra, multumque ponderis in se habens censeatur; quod dignum visum est iterum iterumque revocari in animum sistique velut ob oculos plus vice simplici. Exemplum videbis in Longino. Sed nolo tantum argumenta sublimium, § 332. Huc in tenuibus repetitum illud:
Repetition, however, about which Longinus speaks in Sect. XXI, I certainly call here by its own right whenever it is a figure, § 26. For although it can sometimes also exert its own exceptional efficacy for persuading and for inciting, nevertheless it always first effects what we are now especially attending to: that the thing be judged as something greater, more worthy of our attention, and having much weight in itself; something that has seemed worthy of being called back again and again into the mind and set, as it were, before the eyes more than a single time. You will see an example in Longinus. But I do not mean only arguments of sublime things, § 332. To this belongs, among slight things, that repeated phrase:
Fortunate senex.
"So in old age, you happy man, your fields
will still be yours ...
Happy old man, who 'mid familiar streams
and hallowed springs, will court the cooling shade!"
Virg. ecl. I. ab eo, qui dixerat:
Virgil, Eclogue I, by the one who had said,
Non equidem invideo, miror magis.
"I grudge you not the boon, but marvel more."
Item illud ecl. 4. venientis iterum ad se ipsum ex turpi satis ecstasi:
Likewise that phrase from Eclogue 4, of one coming back to himself again from a rather shameful ecstasy: "Ah! Corydon, Corydon! what madness seized you!"
Ah! Corydon, Corydon! quae te dementia cepit! Daphninque tuum tollemus ad astra, Daphnin ad astra feremus, amavit nos quoque Daphnis,
"Ah! Corydon, Corydon, what hath crazed your wit?
Yet will I, too, in turn, as best I may,
sing thee a song, and to the stars uplift
thy Daphnis—Daphnis to the stars extol,
for me too Daphnis loved."
ecl. V. e.c.
Eclogue V, etc.
Repetitionem autem, de qua Longinus S. XXI. huc utique suo iure voco, quoties figura est, § 26. quanquam enim et ad persuadendum et ad incitandum aliquando suam etiam eximiam exserere possit efficaciam, primo tamen id semper efficit, quod nunc in primis attendimus, ut maius illud aliquid, et dignius animadversione nostra, multumque ponderis in se habens censeatur; quod dignum visum est iterum iterumque revocari in animum sistique velut ob oculos plus vice simplici.
Repetition, however, about which Longinus speaks in Sect. XXI, I certainly call here by its own right whenever it is a figure, § 26. For although it can sometimes also exert its own exceptional efficacy for persuading and for inciting, nevertheless it always first effects what we are now especially attending to: that the thing be judged as something greater, more worthy of our attention, and having much weight in itself; something that has seemed worthy of being called back again and again into the mind and set, as it were, before the eyes more than a single time. You will see an example in Longinus.
Exemplum videbis in Longino. Sed nolo tantum argumenta sublimium, § 332. Huc in tenuibus repetitum illud:
But I do not mean only arguments of sublime things, § 332. To this belongs, among slight things, that repeated phrase:
Fortunate senex.
"So in old age, you happy man, your fields
will still be yours ...
Happy old man, who 'mid familiar streams
and hallowed springs, will court the cooling shade!"
Virg. ecl. I. ab eo, qui dixerat:
Virgil, Eclogue I, by the one who had said,
Non equidem invideo, miror magis.
"I grudge you not the boon, but marvel more."
Item illud ecl. 4. venientis iterum ad se ipsum ex turpi satis ecstasi:
Likewise that phrase from Eclogue 4, of one coming back to himself again from a rather shameful ecstasy: "Ah! Corydon, Corydon! what madness seized you!"
Ah! Corydon, Corydon! quae te dementia cepit! Daphninque tuum tollemus ad astra, Daphnin ad astra feremus, amavit nos quoque Daphnis,
"Ah! Corydon, Corydon, what hath crazed your wit?
Yet will I, too, in turn, as best I may,
sing thee a song, and to the stars uplift
thy Daphnis—Daphnis to the stars extol,
for me too Daphnis loved."
ecl. V. e.c.
Eclogue V, etc.
Repetitionem autem, de qua Longinus S. XXI.
Repetition, however, about which Longinus speaks in Sect. XXI,
huc utique suo iure voco,
I certainly call here by its own
quoties figura est, § 26.
right whenever it is a figure, § 26.
quanquam enim et
For although it can sometimes also exert its own
ad persuadendum et ad incitandum
exceptional efficacy for persuading and for inciting,
aliquando suam etiam eximiam exserere possit efficaciam,
nevertheless it always first
primo tamen id semper efficit, quod nunc in primis attendimus,
effects what we are now especially attending to:
ut maius illud aliquid,
that the thing be judged as something greater,
et dignius animadversione nostra,
more worthy of our attention, and having much weight
multumque ponderis in se habens censeatur;
in itself; something that has seemed worthy
quod dignum visum est iterum iterumque revocari in
of being called back again and again into the mind and set,
animum sistique velut
as it were, before the eyes more than a single time.
ob oculos plus vice simplici.
You will see an example in Longinus.
Exemplum videbis in Longino. Sed nolo
But I do not mean
tantum argumenta sublimium, § 332.
only arguments of sublime things, § 332.
Huc in tenuibus repetitum illud:
To this belongs, among slight things, that repeated phrase:
Fortunate senex.
"So in old age, you happy man, your fields
will still be yours ...
Happy old man, who 'mid familiar streams
and hallowed springs, will court the cooling shade!"
Virg. ecl. I. ab eo, qui dixerat:
Virgil, Eclogue I, by the one who had said,
Non equidem invideo, miror magis.
"I grudge you not the boon, but marvel more."
Item illud ecl. 4.
Likewise that phrase from Eclogue 4,
venientis iterum ad se ipsum ex turpi satis ecstasi:
of one coming back to himself again from a rather shameful ecstasy: "Ah! Corydon, Corydon! what madness seized you!"
Ah! Corydon, Corydon! quae te dementia cepit! Daphninque tuum tollemus ad astra, Daphnin ad astra feremus, amavit nos quoque Daphnis,
"Ah! Corydon, Corydon, what hath crazed your wit?
Yet will I, too, in turn, as best I may,
sing thee a song, and to the stars uplift
thy Daphnis—Daphnis to the stars extol,
for me too Daphnis loved."
ecl. V. e.c.
Eclogue V, etc.
Repetitionem autem, de qua Longinus S. XXI. huc utique suo iure voco, quoties figura est, § 26. quanquam enim et ad persuadendum et ad incitandum aliquando suam etiam eximiam exserere possit efficaciam, primo tamen id semper efficit, quod nunc in primis attendimus, ut maius illud aliquid, et dignius animadversione nostra, multumque ponderis in se habens censeatur; quod dignum visum est iterum iterumque revocari in animum sistique velut ob oculos plus vice simplici. / Repetition, however, about which Longinus speaks in Sect. XXI, I certainly call here by its own right whenever it is a figure, § 26. For although it can sometimes also exert its own exceptional efficacy for persuading and for inciting, nevertheless it always first effects what we are now especially attending to: that the thing be judged as something greater, more worthy of our attention, and having much weight in itself; something that has seemed worthy of being called back again and again into the mind and set, as it were, before the eyes more than a single time. You will see an example in Longinus.
Exemplum videbis in Longino. Sed nolo tantum argumenta sublimium, § 332. Huc in tenuibus repetitum illud: / But I do not mean only arguments of sublime things, § 332. To this belongs, among slight things, that repeated phrase:
Fortunate senex.
"So in old age, you happy man, your fields
will still be yours ...
Happy old man, who 'mid familiar streams
and hallowed springs, will court the cooling shade!"
Virg. ecl. I. ab eo, qui dixerat: / Virgil, Eclogue I, by the one who had said,
Non equidem invideo, miror magis.
"I grudge you not the boon, but marvel more."
Item illud ecl. 4. venientis iterum ad se ipsum ex turpi satis ecstasi: / Likewise that phrase from Eclogue 4, of one coming back to himself again from a rather shameful ecstasy: "Ah! Corydon, Corydon! what madness seized you!"
Ah! Corydon, Corydon! quae te dementia cepit! Daphninque tuum tollemus ad astra, Daphnin ad astra feremus, amavit nos quoque Daphnis,
"Ah! Corydon, Corydon, what hath crazed your wit?
Yet will I, too, in turn, as best I may,
sing thee a song, and to the stars uplift
thy Daphnis—Daphnis to the stars extol,
for me too Daphnis loved."
ecl. V. e.c. / Eclogue V, etc.
§ 334
Hyperbaton, de quo Longinus S. XXII. potius ad vitam et pathetica, praesertim quanta sublimibus conveniunt, § 308, quam immediate et propius ad magnitudinem, § 329. Ex iis, quarum Longinus S. XXIII. mentionem iniicit, figuris huc praesertim climax et gradatio, de qua iam § 330. Quando scilicet, vel mirabilius magnificentiusque, vel saltim aliquo modo augendi aliquid ornandique gratia cum elevatione nonnulla, id primum cogitatur, quod datae materiei conveniat, veluti in gradu positivo consideratae, illudque tanquam unum et mensura si acceptum est, statim additur maius, hinc denuo maius, et sic porro, donec tandem maximum ipsis his praemissis, debilioribus uti tot luminibus, illustratum in omni sua amplitudine percipiatur. Unum exemplum, etiam ob alia, adscribam:
Hyperbaton, about which Longinus speaks in Sect. XXII, belongs rather to life and to pathetic elements, especially those as great as suit sublime matters, § 308, than immediately and more closely to magnitude, § 329. Of those figures of which Longinus begins to make mention in Sect. XXIII, here especially belong climax and gradation, about which already in § 330. That is, when, either more wonderfully and magnificently, or at least in some way for the sake of augmenting and adorning something with some elevation, one first thinks what suits the given matter, considered as it were in the positive degree; and if that has been accepted as one thing and as the measure, immediately something greater is added, then again something greater, and so on, until at last the greatest thing, illuminated by these preceding weaker things as by so many lights, is perceived in all its amplitude. I shall write down one example, also for other reasons:
O! tempora! o! mores! Senatus haec intelligit, consul videt. Hic tamen vivit: Vivit? § 333. immo vero etiam in senatum venit, fit publici consilii particeps, notat et designat oculis ad caedem unumquemque nostrum.
"Shame on the age and on its principles! The senate is aware of these things; the consul sees them; and yet this man lives. Lives! aye, he comes even into the senate. He takes a part in the public deliberations; he is watching and marking down and checking off for slaughter every individual among us."
Cic. in Cat. I.
§ 333. Cicero, Against Catiline I.
Hyperbaton, de quo Longinus S. XXII. potius ad vitam et pathetica, praesertim quanta sublimibus conveniunt, § 308, quam immediate et propius ad magnitudinem, § 329. Ex iis, quarum Longinus S. XXIII. mentionem iniicit, figuris huc praesertim climax et gradatio, de qua iam § 330. Quando scilicet, vel mirabilius magnificentiusque, vel saltim aliquo modo augendi aliquid ornandique gratia cum elevatione nonnulla, id primum cogitatur, quod datae materiei conveniat, veluti in gradu positivo consideratae, illudque tanquam unum et mensura si acceptum est, statim additur maius, hinc denuo maius, et sic porro, donec tandem maximum ipsis his praemissis, debilioribus uti tot luminibus, illustratum in omni sua amplitudine percipiatur.
Hyperbaton, about which Longinus speaks in Sect. XXII, belongs rather to life and to pathetic elements, especially those as great as suit sublime matters, § 308, than immediately and more closely to magnitude, § 329. Of those figures of which Longinus begins to make mention in Sect. XXIII, here especially belong climax and gradation, about which already in § 330. That is, when, either more wonderfully and magnificently, or at least in some way for the sake of augmenting and adorning something with some elevation, one first thinks what suits the given matter, considered as it were in the positive degree; and if that has been accepted as one thing and as the measure, immediately something greater is added, then again something greater, and so on, until at last the greatest thing, illuminated by these preceding weaker things as by so many lights, is perceived in all its amplitude.
Unum exemplum, etiam ob alia, adscribam:
I shall write down one example, also for other reasons:
O! tempora! o! mores! Senatus haec intelligit, consul videt. Hic tamen vivit: Vivit? § 333. immo vero etiam in senatum venit, fit publici consilii particeps, notat et designat oculis ad caedem unumquemque nostrum.
"Shame on the age and on its principles! The senate is aware of these things; the consul sees them; and yet this man lives. Lives! aye, he comes even into the senate. He takes a part in the public deliberations; he is watching and marking down and checking off for slaughter every individual among us."
Cic. in Cat. I.
§ 333. Cicero, Against Catiline I.
Hyperbaton, de quo Longinus S. XXII.
Hyperbaton, about which Longinus speaks in Sect. XXII,
potius ad vitam et pathetica, praesertim
belongs rather to life and to pathetic elements,
quanta sublimibus conveniunt, § 308,
especially those as great as suit sublime matters, § 308,
quam immediate et propius ad magnitudinem, § 329.
than immediately and more closely to magnitude, § 329.
Ex iis, quarum Longinus S. XXIII.
Of those figures of which Longinus begins
mentionem iniicit, figuris huc
to make mention in Sect. XXIII,
praesertim climax et gradatio, de qua iam § 330.
here especially belong climax and gradation, about which already in § 330.
Quando scilicet, vel mirabilius magnificentiusque,
That is, when, either more wonderfully and magnificently,
vel saltim aliquo modo
or at least in some way for the sake
augendi aliquid ornandique gratia cum elevatione
of augmenting and adorning something with some elevation,
nonnulla, id primum cogitatur, quod datae materiei
one first thinks what suits the given matter,
conveniat, veluti in gradu positivo consideratae,
considered as it were in the positive degree;
illudque tanquam unum et mensura si
and if that has been
acceptum
accepted as one thing and as the measure,
est, statim additur maius, hinc denuo maius,
immediately something greater is added, then again something
et sic porro, donec tandem maximum ipsis
greater, and so on, until at last the greatest thing,
his praemissis, debilioribus uti tot luminibus,
illuminated by these preceding weaker things as by
illustratum in omni sua amplitudine percipiatur.
so many lights, is perceived in all its amplitude.
Unum exemplum, etiam ob alia, adscribam:
I shall write down one example, also for other reasons:
O! tempora! o! mores! Senatus haec intelligit, consul videt. Hic tamen vivit: Vivit? § 333. immo vero etiam in senatum venit, fit publici consilii particeps, notat et designat oculis ad caedem unumquemque nostrum.
"Shame on the age and on its principles! The senate is aware of these things; the consul sees them; and yet this man lives. Lives! aye, he comes even into the senate. He takes a part in the public deliberations; he is watching and marking down and checking off for slaughter every individual among us."
Cic. in Cat. I.
§ 333. Cicero, Against Catiline I.
Hyperbaton, de quo Longinus S. XXII. potius ad vitam et pathetica, praesertim quanta sublimibus conveniunt, § 308, quam immediate et propius ad magnitudinem, § 329. Ex iis, quarum Longinus S. XXIII. mentionem iniicit, figuris huc praesertim climax et gradatio, de qua iam § 330. Quando scilicet, vel mirabilius magnificentiusque, vel saltim aliquo modo augendi aliquid ornandique gratia cum elevatione nonnulla, id primum cogitatur, quod datae materiei conveniat, veluti in gradu positivo consideratae, illudque tanquam unum et mensura si acceptum est, statim additur maius, hinc denuo maius, et sic porro, donec tandem maximum ipsis his praemissis, debilioribus uti tot luminibus, illustratum in omni sua amplitudine percipiatur. / Hyperbaton, about which Longinus speaks in Sect. XXII, belongs rather to life and to pathetic elements, especially those as great as suit sublime matters, § 308, than immediately and more closely to magnitude, § 329. Of those figures of which Longinus begins to make mention in Sect. XXIII, here especially belong climax and gradation, about which already in § 330. That is, when, either more wonderfully and magnificently, or at least in some way for the sake of augmenting and adorning something with some elevation, one first thinks what suits the given matter, considered as it were in the positive degree; and if that has been accepted as one thing and as the measure, immediately something greater is added, then again something greater, and so on, until at last the greatest thing, illuminated by these preceding weaker things as by so many lights, is perceived in all its amplitude.
Unum exemplum, etiam ob alia, adscribam: / I shall write down one example, also for other reasons:
O! tempora! o! mores! Senatus haec intelligit, consul videt. Hic tamen vivit: Vivit? § 333. immo vero etiam in senatum venit, fit publici consilii particeps, notat et designat oculis ad caedem unumquemque nostrum.
"Shame on the age and on its principles! The senate is aware of these things; the consul sees them; and yet this man lives. Lives! aye, he comes even into the senate. He takes a part in the public deliberations; he is watching and marking down and checking off for slaughter every individual among us."
Cic. in Cat. I. / § 333. Cicero, Against Catiline I.
§ 335
Huic oppositum vitium, magnum βάθος incrementum, quod ars rependi vocat anticlimacem, vehementer cavendum est, quo succederent in pulcre cogitandis post maiora, digniora ac graviora, repente, tanquam in primariis notis aequipollentia, in secundariis autem, minus aliquid, levius aut indignius iis, quae antecesserunt, involventia. Longinus S. XLIII. huius vitii satis lepidum exemplum ex Theopompo, § 174, commemorans eum inter alia reprehendit, qui ex sublimioribus in humiliora decurrat, quum e contrario debuisset auxesin facere. Hic denuo Longinus, non ex sua ipsius notione, nec ex definitione scriptorum artis, sed strictius vocem auxeseos adhibet. § 330.
The fault opposed to this, a great increase of βάθος, which the art of sinking calls anticlimax, must be vehemently guarded against. By it, in things beautifully thought, after greater, more dignified, and weightier things there would suddenly follow, as if equivalent in primary marks, but in secondary marks involving something smaller, lighter, or more unworthy than the things that came before. Longinus, Sect. XLIII, while recalling a fairly neat example of this vice from Theopompus, § 174, reproaches him among other things because he runs down from more sublime things into humbler ones, whereas, on the contrary, he ought to have made an auxesis. Here again Longinus uses the word auxesis not from his own notion, nor from the definition of writers of the art, but more strictly, § 330.
Huic oppositum vitium, magnum βάθος incrementum, quod ars rependi vocat anticlimacem, vehementer cavendum est, quo succederent in pulcre cogitandis post maiora, digniora ac graviora, repente, tanquam in primariis notis aequipollentia, in secundariis autem, minus aliquid, levius aut indignius iis, quae antecesserunt, involventia.
The fault opposed to this, a great increase of βάθος, which the art of sinking calls anticlimax, must be vehemently guarded against. By it, in things beautifully thought, after greater, more dignified, and weightier things there would suddenly follow, as if equivalent in primary marks, but in secondary marks involving something smaller, lighter, or more unworthy than the things that came before.
Longinus S. XLIII. huius vitii satis lepidum exemplum ex Theopompo, § 174, commemorans eum inter alia reprehendit, qui ex sublimioribus in humiliora decurrat, quum e contrario debuisset auxesin facere.
Longinus, Sect. XLIII, while recalling a fairly neat example of this vice from Theopompus, § 174, reproaches him among other things because he runs down from more sublime things into humbler ones, whereas, on the contrary, he ought to have made an auxesis.
Hic denuo Longinus, non ex sua ipsius notione, nec ex definitione scriptorum artis, sed strictius vocem auxeseos adhibet. § 330.
Here again Longinus uses the word auxesis not from his own notion, nor from the definition of writers of the art, but more strictly, § 330.
Huic oppositum vitium, magnum βάθος
The fault opposed to this, a great increase of βάθος,
incrementum, quod ars rependi vocat anticlimacem, vehementer cavendum est,
which the art of sinking calls anticlimax, must be vehemently guarded against.
quo succederent in pulcre cogitandis post maiora,
By it, in things beautifully thought, after greater, more
digniora ac graviora, repente, tanquam
dignified, and weightier things there would suddenly follow,
in primariis notis aequipollentia, in secundariis autem,
as if equivalent in primary marks, but in secondary marks
minus aliquid, levius aut indignius iis,
involving something smaller, lighter, or more unworthy than
quae antecesserunt, involventia.
the things that came before.
Longinus S. XLIII. huius vitii satis lepidum exemplum
Longinus, Sect. XLIII, while recalling a fairly neat example
ex Theopompo, § 174,
of this vice from Theopompus, § 174,
commemorans eum inter alia reprehendit,
reproaches him among other things because he runs
qui ex sublimioribus in humiliora decurrat,
down from more sublime things into humbler ones, whereas,
quum e contrario debuisset auxesin facere.
on the contrary, he ought to have made an auxesis.
Hic denuo Longinus, non ex sua ipsius notione,
Here again Longinus uses the word auxesis not from his own notion,
nec ex definitione scriptorum artis,
nor from the definition of writers of the art,
sed strictius vocem auxeseos adhibet. § 330.
but more strictly, § 330.
Huic oppositum vitium, magnum βάθος incrementum, quod ars rependi vocat anticlimacem, vehementer cavendum est, quo succederent in pulcre cogitandis post maiora, digniora ac graviora, repente, tanquam in primariis notis aequipollentia, in secundariis autem, minus aliquid, levius aut indignius iis, quae antecesserunt, involventia. / The fault opposed to this, a great increase of βάθος, which the art of sinking calls anticlimax, must be vehemently guarded against. By it, in things beautifully thought, after greater, more dignified, and weightier things there would suddenly follow, as if equivalent in primary marks, but in secondary marks involving something smaller, lighter, or more unworthy than the things that came before.
Longinus S. XLIII. huius vitii satis lepidum exemplum ex Theopompo, § 174, commemorans eum inter alia reprehendit, qui ex sublimioribus in humiliora decurrat, quum e contrario debuisset auxesin facere. / Longinus, Sect. XLIII, while recalling a fairly neat example of this vice from Theopompus, § 174, reproaches him among other things because he runs down from more sublime things into humbler ones, whereas, on the contrary, he ought to have made an auxesis.
Hic denuo Longinus, non ex sua ipsius notione, nec ex definitione scriptorum artis, sed strictius vocem auxeseos adhibet. § 330. / Here again Longinus uses the word auxesis not from his own notion, nor from the definition of writers of the art, but more strictly, § 330.
§ 336
Argumenta, quae Longinus S. XXIIII–XXVIIII percurrit, omnia mediate potius augent, per unam reliquarum cardinalium meditationis elegantiarum, § 22, quam ut immediate propius pondus ac magnitudinem concilient. Metaphorae autem, de quibus Longinus S. XXXII, similia et comparationes, de quibus idem S. XXXVII, quamquam bellae plerumque simul aliam vim et efficaciam habent, § 142, tamen et huc trahendae sunt, quatenus apud catos auctores virgularum mensoriarum simul vices subeunt. Quas ideo subministrant, ut ex earum nota magnitudine ac data, significatus improprii comparatique thematis magnitudinem dignitatem ac pondus, forsan adhuc minus tibi cognita, tacitus tecum metiaris. § 329. Dic aliquem malum civem! quantitas adhuc indeterminata est. Dic eundem pestem reipublicae. Nonne gradus calamitatis publicae, quem esse in pestilentia notum est, auget simul pravitatem et detrimentum in significatu improprio publico, antea minus cognitum?
The arguments which Longinus surveys in Sects. XXIV–XXIX all augment rather mediately, through one of the remaining cardinal elegances of meditation, § 22, than by more directly and immediately conciliating weight and magnitude. But metaphors, about which Longinus speaks in Sect. XXXII, and similes and comparisons, about which the same author speaks in Sect. XXXVII, although when beautiful they generally have at the same time another force and efficacy, § 142, nevertheless must also be drawn here, insofar as among shrewd authors they at the same time take on the functions of measuring rods. They supply these so that, from their known and given magnitude, you may silently measure with yourself the magnitude, dignity, and weight, perhaps still less known to you, of the improper and comparative meaning of the theme, § 329. Say that someone is a bad citizen: the quantity is still undetermined. Say that the same person is a plague of the republic. Does not the degree of public calamity known to exist in a plague at the same time increase the depravity and harm in the public, figurative meaning, which was previously less known?
Argumenta, quae Longinus S. XXIIII–XXVIIII percurrit, omnia mediate potius augent, per unam reliquarum cardinalium meditationis elegantiarum, § 22, quam ut immediate propius pondus ac magnitudinem concilient.
The arguments which Longinus surveys in Sects. XXIV–XXIX all augment rather mediately, through one of the remaining cardinal elegances of meditation, § 22, than by more directly and immediately conciliating weight and magnitude. But metaphors, about which Longinus speaks in Sect.
Metaphorae autem, de quibus Longinus S. XXXII, similia et comparationes, de quibus idem S. XXXVII, quamquam bellae plerumque simul aliam vim et efficaciam habent, § 142, tamen et huc trahendae sunt, quatenus apud catos auctores virgularum mensoriarum simul vices subeunt.
XXXII, and similes and comparisons, about which the same author speaks in Sect. XXXVII, although when beautiful they generally have at the same time another force and efficacy, § 142, nevertheless must also be drawn here, insofar as among shrewd authors they at the same time take on the functions of measuring rods.
Quas ideo subministrant, ut ex earum nota magnitudine ac data, significatus improprii comparatique thematis magnitudinem dignitatem ac pondus, forsan adhuc minus tibi cognita, tacitus tecum metiaris. § 329. Dic aliquem malum civem! quantitas adhuc indeterminata est.
They supply these so that, from their known and given magnitude, you may silently measure with yourself the magnitude, dignity, and weight, perhaps still less known to you, of the improper and comparative meaning of the theme, § 329. Say that someone is a bad citizen: the quantity is still undetermined.
Dic eundem pestem reipublicae.
Say that the same person is a plague of the republic.
Nonne gradus calamitatis publicae, quem esse in pestilentia notum est, auget simul pravitatem et detrimentum in significatu improprio publico, antea minus cognitum?
Does not the degree of public calamity known to exist in a plague at the same time increase the depravity and harm in the public, figurative meaning, which was previously less known?
Argumenta, quae Longinus S. XXIIII–XXVIIII percurrit, omnia
The arguments which Longinus surveys in Sects.
mediate potius augent, per unam
XXIV–XXIX all augment rather mediately, through one of the
reliquarum cardinalium meditationis elegantiarum, § 22,
remaining cardinal elegances of meditation, § 22,
quam ut immediate propius pondus ac magnitudinem
than by more directly and immediately conciliating weight and magnitude.
concilient.
But metaphors, about which Longinus speaks in Sect.
Metaphorae autem, de quibus Longinus S. XXXII, similia et comparationes,
XXXII, and similes and comparisons,
de quibus idem
about which the same author speaks in Sect.
S. XXXVII, quamquam bellae plerumque
XXXVII, although when beautiful they generally have at the
simul aliam vim et efficaciam habent, § 142,
same time another force and efficacy, § 142,
tamen et huc trahendae sunt,
nevertheless must also be drawn here,
quatenus apud catos auctores virgularum mensoriarum
insofar as among shrewd authors they at the same
simul vices subeunt.
time take on the functions of measuring rods.
Quas ideo subministrant, ut ex earum nota magnitudine ac
They supply these so that, from their known and given magnitude,
data, significatus improprii comparatique thematis magnitudinem dignitatem
you may silently measure with yourself the magnitude, dignity,
ac pondus, forsan adhuc minus tibi cognita,
and weight, perhaps still less known to you,
tacitus tecum metiaris.
of the improper and comparative meaning of the theme,
§ 329. Dic aliquem malum civem!
§ 329. Say that someone is a bad citizen:
quantitas adhuc indeterminata est.
the quantity is still undetermined.
Dic eundem pestem reipublicae.
Say that the same person is a plague of the republic.
Nonne gradus calamitatis publicae,
Does not the degree of public
quem esse in pestilentia notum est,
calamity known to exist in a plague at
auget simul pravitatem et detrimentum in significatu improprio publico,
the same time increase the depravity and harm in the public,
antea minus cognitum?
figurative meaning, which was previously less known?
Argumenta, quae Longinus S. XXIIII–XXVIIII percurrit, omnia mediate potius augent, per unam reliquarum cardinalium meditationis elegantiarum, § 22, quam ut immediate propius pondus ac magnitudinem concilient. / The arguments which Longinus surveys in Sects. XXIV–XXIX all augment rather mediately, through one of the remaining cardinal elegances of meditation, § 22, than by more directly and immediately conciliating weight and magnitude. But metaphors, about which Longinus speaks in Sect.
Metaphorae autem, de quibus Longinus S. XXXII, similia et comparationes, de quibus idem S. XXXVII, quamquam bellae plerumque simul aliam vim et efficaciam habent, § 142, tamen et huc trahendae sunt, quatenus apud catos auctores virgularum mensoriarum simul vices subeunt. / XXXII, and similes and comparisons, about which the same author speaks in Sect. XXXVII, although when beautiful they generally have at the same time another force and efficacy, § 142, nevertheless must also be drawn here, insofar as among shrewd authors they at the same time take on the functions of measuring rods.
Quas ideo subministrant, ut ex earum nota magnitudine ac data, significatus improprii comparatique thematis magnitudinem dignitatem ac pondus, forsan adhuc minus tibi cognita, tacitus tecum metiaris. § 329. Dic aliquem malum civem! quantitas adhuc indeterminata est. / They supply these so that, from their known and given magnitude, you may silently measure with yourself the magnitude, dignity, and weight, perhaps still less known to you, of the improper and comparative meaning of the theme, § 329. Say that someone is a bad citizen: the quantity is still undetermined.
Dic eundem pestem reipublicae. / Say that the same person is a plague of the republic.
Nonne gradus calamitatis publicae, quem esse in pestilentia notum est, auget simul pravitatem et detrimentum in significatu improprio publico, antea minus cognitum? / Does not the degree of public calamity known to exist in a plague at the same time increase the depravity and harm in the public, figurative meaning, which was previously less known?
§ 337
Virgilius species arborum enumerare difficile cogitans, gradum difficultatis, quam aestheticus pro impossibilitate habet physica, quantus sit, comparando pingit Georg. II. 105. numerum, inquiens, et nomina specierum:
Virgil, thinking that it is difficult to enumerate the species of trees, paints by comparison how great the degree of difficulty is, a degree which the aesthetician treats as a physical impossibility, in Georgics II.105, saying of the number and names of the species:
Si quis scire velit, Lybici velit aequoris idem / Discere quam multae Zephyro turbentur arenae, / Aut, ubi navigiis violentior incidit Eurus, / Nosse, quot Ionii veniant ad littora fluctus.
"Who lists to know it, he too would list to learn
How many sand-grains are by Zephyr tossed
On Libya's plain, or wot, when Eurus falls
With fury on the ships, how many waves
Come rolling shoreward from the Ionian sea."
Virgilius species arborum enumerare difficile cogitans, gradum difficultatis, quam aestheticus pro impossibilitate habet physica, quantus sit, comparando pingit Georg. II. 105. numerum, inquiens, et nomina specierum:
Virgil, thinking that it is difficult to enumerate the species of trees, paints by comparison how great the degree of difficulty is, a degree which the aesthetician treats as a physical impossibility, in Georgics II.105, saying of the number and names of the species:
Si quis scire velit, Lybici velit aequoris idem / Discere quam multae Zephyro turbentur arenae, / Aut, ubi navigiis violentior incidit Eurus, / Nosse, quot Ionii veniant ad littora fluctus.
"Who lists to know it, he too would list to learn
How many sand-grains are by Zephyr tossed
On Libya's plain, or wot, when Eurus falls
With fury on the ships, how many waves
Come rolling shoreward from the Ionian sea."
Virgilius species arborum enumerare
Virgil, thinking that it is difficult to enumerate the species of trees,
difficile cogitans, gradum difficultatis,
paints by comparison how great the degree of difficulty
quam aestheticus pro impossibilitate habet physica,
is, a degree which the aesthetician treats as a physical
quantus sit, comparando pingit Georg. II. 105.
impossibility, in Georgics II.105, saying
numerum, inquiens, et nomina specierum:
of the number and names of the species:
Si quis scire velit, Lybici velit aequoris idem / Discere quam multae Zephyro turbentur arenae, / Aut, ubi navigiis violentior incidit Eurus, / Nosse, quot Ionii veniant ad littora fluctus.
"Who lists to know it, he too would list to learn
How many sand-grains are by Zephyr tossed
On Libya's plain, or wot, when Eurus falls
With fury on the ships, how many waves
Come rolling shoreward from the Ionian sea."
Virgilius species arborum enumerare difficile cogitans, gradum difficultatis, quam aestheticus pro impossibilitate habet physica, quantus sit, comparando pingit Georg. II. 105. numerum, inquiens, et nomina specierum: / Virgil, thinking that it is difficult to enumerate the species of trees, paints by comparison how great the degree of difficulty is, a degree which the aesthetician treats as a physical impossibility, in Georgics II.105, saying of the number and names of the species:
Si quis scire velit, Lybici velit aequoris idem / Discere quam multae Zephyro turbentur arenae, / Aut, ubi navigiis violentior incidit Eurus, / Nosse, quot Ionii veniant ad littora fluctus.
"Who lists to know it, he too would list to learn
How many sand-grains are by Zephyr tossed
On Libya's plain, or wot, when Eurus falls
With fury on the ships, how many waves
Come rolling shoreward from the Ionian sea."
§ 338
Eadem autem haec argumenta augentia § 336 hoc cautius adhibenda sunt, quo certius mathematica cognitio rationis analogo Periculosae plenum opus aleae est, ne, vel φαινομένοις etiam, § 16, erres in calculo, quo facto ex iisdem fontibus et larga seges argumentorum deprimentium, §§ 313–315, et meteororum, § 329. Quorum nescio, an non Plato quaedam exempla dederit in metaphorica descriptione corporis humani, quam ex dialogo, qui Timaeus dicitur, partim Longinus suis inserit, et in qua iam circulationem sanguinis Plato docuisse perhibetur, cor dicens fontem
But these same augmenting arguments, § 336, must be used with all the more caution, the more certain it is that mathematical cognition by the analogue of reason is "a work full of dangerous hazard," lest, even in the phainomena, § 16, you err in calculation; once this has happened, from the same sources there is also a rich harvest of depressing arguments, §§ 313–315, and of meteors, § 329. Of these I do not know whether Plato has not given certain examples in the metaphorical description of the human body, which Longinus partly inserts among his own materials from the dialogue called the Timaeus; and in which Plato is already said to have taught the circulation of the blood, calling the heart the source of
τοῦ περιφερομένου σφοδρῶς αἵματος κατὰ πάντα τὰ μέλη.
And the heart, which is the junction of the veins and the fount of the blood which circulates vigorously through all the limbs, they appointed to be the chamber of the bodyguard..
An sine tumore collum dicitur
Is the neck called, without swelling,
Isthmus inter arcem capitis et pectus?
"They planted the mortal kind apart therefrom in another chamber of the body, building an isthmus and boundary for the head and chest by setting between them the neck, to the end that they might remain apart."?
An errant, qui in comparatione reipublicae cum poculo, in quo
Are those mistaken who, in the comparison of the republic with a cup, in which
deus furens per deum sobrium (aquam) castigatur, βάθος,
"A State should be like a bowl of mixed wine, where the wine when first poured in foams madly, but as soon as it is chastened by the sober deity of water, it forms a fair alliance, and produces a potion that is good and moderate."
et manifestum, et crypticum, tumorem, deprehendere sibi videntur? § 310.
(water), think they detect manifest and cryptic βάθος and swelling? § 310.
Eadem autem haec argumenta augentia § 336 hoc cautius adhibenda sunt, quo certius mathematica cognitio rationis analogo Periculosae plenum opus aleae est, ne, vel φαινομένοις etiam, § 16, erres in calculo, quo facto ex iisdem fontibus et larga seges argumentorum deprimentium, §§ 313–315, et meteororum, § 329. Quorum nescio, an non Plato quaedam exempla dederit in metaphorica descriptione corporis humani, quam ex dialogo, qui Timaeus dicitur, partim Longinus suis inserit, et in qua iam circulationem sanguinis Plato docuisse perhibetur, cor dicens fontem
But these same augmenting arguments, § 336, must be used with all the more caution, the more certain it is that mathematical cognition by the analogue of reason is "a work full of dangerous hazard," lest, even in the phainomena, § 16, you err in calculation; once this has happened, from the same sources there is also a rich harvest of depressing arguments, §§ 313–315, and of meteors, § 329. Of these I do not know whether Plato has not given certain examples in the metaphorical description of the human body, which Longinus partly inserts among his own materials from the dialogue called the Timaeus; and in which Plato is already said to have taught the circulation of the blood, calling the heart the source of
τοῦ περιφερομένου σφοδρῶς αἵματος κατὰ πάντα τὰ μέλη.
And the heart, which is the junction of the veins and the fount of the blood which circulates vigorously through all the limbs, they appointed to be the chamber of the bodyguard..
An sine tumore collum dicitur
Is the neck called, without swelling,
Isthmus inter arcem capitis et pectus?
"They planted the mortal kind apart therefrom in another chamber of the body, building an isthmus and boundary for the head and chest by setting between them the neck, to the end that they might remain apart."?
An errant, qui in comparatione reipublicae cum poculo, in quo
Are those mistaken who, in the comparison of the republic with a cup, in which
deus furens per deum sobrium (aquam) castigatur, βάθος,
"A State should be like a bowl of mixed wine, where the wine when first poured in foams madly, but as soon as it is chastened by the sober deity of water, it forms a fair alliance, and produces a potion that is good and moderate."
et manifestum, et crypticum, tumorem, deprehendere sibi videntur? § 310.
(water), think they detect manifest and cryptic βάθος and swelling? § 310.
Eadem autem haec argumenta augentia § 336
But these same augmenting arguments, § 336,
hoc cautius
must be used with all the more caution,
adhibenda sunt, quo certius mathematica cognitio
the more certain it is that mathematical cognition
rationis analogo Periculosae plenum opus aleae est,
by the analogue of reason is
ne, vel φαινομένοις etiam,
"a work full of dangerous hazard," lest, even
§ 16, erres in calculo,
in the phainomena, § 16, you err in calculation;
quo facto ex iisdem fontibus
once this has happened, from the same sources there
et larga seges argumentorum deprimentium,
is also a rich harvest of depressing arguments,
§§ 313–315, et meteororum, § 329. Quorum nescio,
§§ 313–315, and of meteors, § 329. Of these I
an non Plato quaedam
do not know whether Plato has not given certain
exempla dederit in metaphorica descriptione corporis humani,
examples in the metaphorical description of the human
quam ex dialogo,
body, which Longinus partly inserts among his own materials from the dialogue
qui Timaeus dicitur, partim Longinus suis inserit,
called the Timaeus;
et in qua iam
and in which Plato is already said to have
circulationem sanguinis Plato docuisse perhibetur, cor dicens fontem
taught the circulation of the blood, calling the heart the source of
τοῦ περιφερομένου σφοδρῶς αἵματος κατὰ πάντα τὰ μέλη.
And the heart, which is the junction of the veins and the fount of the blood which circulates vigorously through all the limbs, they appointed to be the chamber of the bodyguard..
An sine tumore collum dicitur
Is the neck called, without swelling,
Isthmus inter arcem capitis et pectus?
"They planted the mortal kind apart therefrom in another chamber of the body, building an isthmus and boundary for the head and chest by setting between them the neck, to the end that they might remain apart."?
An errant, qui in comparatione reipublicae cum poculo,
Are those mistaken who, in the comparison of the republic with a
in quo
cup, in which
deus furens per deum sobrium (aquam) castigatur, βάθος,
"A State should be like a bowl of mixed wine, where the wine when first poured in foams madly, but as soon as it is chastened by the sober deity of water, it forms a fair alliance, and produces a potion that is good and moderate."
et manifestum, et crypticum, tumorem, deprehendere sibi videntur? § 310.
(water), think they detect manifest and cryptic βάθος and swelling? § 310.
Eadem autem haec argumenta augentia § 336 hoc cautius adhibenda sunt, quo certius mathematica cognitio rationis analogo Periculosae plenum opus aleae est, ne, vel φαινομένοις etiam, § 16, erres in calculo, quo facto ex iisdem fontibus et larga seges argumentorum deprimentium, §§ 313–315, et meteororum, § 329. Quorum nescio, an non Plato quaedam exempla dederit in metaphorica descriptione corporis humani, quam ex dialogo, qui Timaeus dicitur, partim Longinus suis inserit, et in qua iam circulationem sanguinis Plato docuisse perhibetur, cor dicens fontem / But these same augmenting arguments, § 336, must be used with all the more caution, the more certain it is that mathematical cognition by the analogue of reason is "a work full of dangerous hazard," lest, even in the phainomena, § 16, you err in calculation; once this has happened, from the same sources there is also a rich harvest of depressing arguments, §§ 313–315, and of meteors, § 329. Of these I do not know whether Plato has not given certain examples in the metaphorical description of the human body, which Longinus partly inserts among his own materials from the dialogue called the Timaeus; and in which Plato is already said to have taught the circulation of the blood, calling the heart the source of
τοῦ περιφερομένου σφοδρῶς αἵματος κατὰ πάντα τὰ μέλη.
And the heart, which is the junction of the veins and the fount of the blood which circulates vigorously through all the limbs, they appointed to be the chamber of the bodyguard..
An sine tumore collum dicitur / Is the neck called, without swelling,
Isthmus inter arcem capitis et pectus?
"They planted the mortal kind apart therefrom in another chamber of the body, building an isthmus and boundary for the head and chest by setting between them the neck, to the end that they might remain apart."?
An errant, qui in comparatione reipublicae cum poculo, in quo / Are those mistaken who, in the comparison of the republic with a cup, in which
deus furens per deum sobrium (aquam) castigatur, βάθος,
"A State should be like a bowl of mixed wine, where the wine when first poured in foams madly, but as soon as it is chastened by the sober deity of water, it forms a fair alliance, and produces a potion that is good and moderate."
et manifestum, et crypticum, tumorem, deprehendere sibi videntur? § 310. / (water), think they detect manifest and cryptic βάθος and swelling? § 310.
§ 339
Argumentum augens, et huc primario pertinens, est in Longino S. XXXVIII hyperbole tam in cogitando quopiam, ut magno, quam in cogitando alio, ut parvo, limites ordinarios transgressa, si vere sit figura. § 26. Posterior, diasyrmus, est argumentum extenuans, § 329, non satis aliquibus apte Tapinosis dicta, quae potius pro graeca denominatione omnis argumenti deprimentis, saltim in vitiis, habenda est. Huc vocavi hyperbolen, quae figura sit. Iam saepius enim prae me tuli phaenomena illa, in pulcre cogitatis dictisque observata et graecis plerumque denominationibus ornata, quae pueri discimus, ut figuras, tunc demum hoc titulo digna me iudicare, si cum ratione sufficiente locata deprehenduntur, et insigne quid in focum pulcritudinis sua etiam ex parte conferant. Hinc Longino hyperbolae crypticae maxime placent, ita limites altitudinis profunditatisque transgressae, ut tamen ne illud quidem factum videatur. Exemplum in communi germanorum phrasi deprehendo; quando vehementer ex vulnere suo cruentatum in suo natare sanguine dicunt.
An augmenting argument, and one primarily belonging here, is hyperbole in Longinus, Sect. XXXVIII, transgressing ordinary limits both in thinking of something as great and in thinking of something else as small, if it is truly a figure, § 26. The latter, diasyrmus, is an attenuating argument, § 329, not very aptly called by some tapinosis; this term should rather be held as the Greek designation for every depressing argument, at least among faults. Here I have called hyperbole that which is a figure. For I have often already declared that those phenomena, observed in beautifully thought and spoken things and generally adorned with Greek names, which we learn as boys as figures, I judge worthy of this title only when they are found placed with sufficient reason and when, even from their own side, they contribute something notable to the focus of beauty. Hence cryptic hyperboles are especially pleasing to Longinus: they transgress the limits of height and depth in such a way that even that transgression does not seem to have occurred. I find an example in a common German phrase, when they say that someone violently bloodied from his wound swims in his own blood.
Argumentum augens, et huc primario pertinens, est in Longino S. XXXVIII hyperbole tam in cogitando quopiam, ut magno, quam in cogitando alio, ut parvo, limites ordinarios transgressa, si vere sit figura. § 26. Posterior, diasyrmus, est argumentum extenuans, § 329, non satis aliquibus apte Tapinosis dicta, quae potius pro graeca denominatione omnis argumenti deprimentis, saltim in vitiis, habenda est.
An augmenting argument, and one primarily belonging here, is hyperbole in Longinus, Sect. XXXVIII, transgressing ordinary limits both in thinking of something as great and in thinking of something else as small, if it is truly a figure, § 26. The latter, diasyrmus, is an attenuating argument, § 329, not very aptly called by some tapinosis; this term should rather be held as the Greek designation for every depressing argument, at least among faults.
Huc vocavi hyperbolen, quae figura sit.
Here I have called hyperbole that which is a figure.
Iam saepius enim prae me tuli phaenomena illa, in pulcre cogitatis dictisque observata et graecis plerumque denominationibus ornata, quae pueri discimus, ut figuras, tunc demum hoc titulo digna me iudicare, si cum ratione sufficiente locata deprehenduntur, et insigne quid in focum pulcritudinis sua etiam ex parte conferant.
For I have often already declared that those phenomena, observed in beautifully thought and spoken things and generally adorned with Greek names, which we learn as boys as figures, I judge worthy of this title only when they are found placed with sufficient reason and when, even from their own side, they contribute something notable to the focus of beauty.
Hinc Longino hyperbolae crypticae maxime placent, ita limites altitudinis profunditatisque transgressae, ut tamen ne illud quidem factum videatur.
Hence cryptic hyperboles are especially pleasing to Longinus: they transgress the limits of height and depth in such a way that even that transgression does not seem to have occurred.
Exemplum in communi germanorum phrasi deprehendo; quando vehementer ex vulnere suo cruentatum in suo natare sanguine dicunt.
I find an example in a common German phrase, when they say that someone violently bloodied from his wound swims in his own blood.
Argumentum augens, et huc primario pertinens,
An augmenting argument, and one primarily belonging here,
est in Longino S. XXXVIII
is hyperbole in Longinus, Sect. XXXVIII,
hyperbole tam in cogitando quopiam, ut magno,
transgressing ordinary limits both in thinking of something as
quam in cogitando alio, ut parvo, limites ordinarios transgressa,
great and in thinking of something else as small,
si vere sit figura. § 26.
if it is truly a figure, § 26.
Posterior, diasyrmus, est argumentum extenuans, § 329,
The latter, diasyrmus, is an attenuating argument, § 329,
non satis aliquibus apte Tapinosis
not very aptly called by some tapinosis;
dicta, quae potius pro graeca
this term should rather be held as the Greek
denominatione omnis argumenti deprimentis, saltim in vitiis, habenda est.
designation for every depressing argument, at least among faults.
Huc vocavi hyperbolen, quae figura sit.
Here I have called hyperbole that which is a figure.
Iam saepius enim prae me tuli phaenomena
For I have often already declared that those phenomena,
illa, in pulcre cogitatis dictisque observata et
observed in beautifully thought and spoken things and generally
graecis plerumque denominationibus ornata, quae pueri discimus,
adorned with Greek names, which we learn as boys
ut figuras, tunc demum hoc titulo digna me iudicare,
as figures, I judge worthy of this title only when they
si cum ratione sufficiente locata deprehenduntur,
are found placed with sufficient reason
et insigne quid in focum pulcritudinis sua etiam ex
and when, even from their own side,
parte conferant.
they contribute something notable to the focus of beauty.
Hinc Longino hyperbolae crypticae maxime
Hence cryptic hyperboles are especially pleasing to Longinus:
placent, ita limites altitudinis profunditatisque transgressae,
they transgress the limits of height and depth in such
ut tamen ne illud quidem factum videatur.
a way that even that transgression does not seem to have occurred.
Exemplum in communi germanorum phrasi deprehendo;
I find an example in a common German phrase, when
quando vehementer ex vulnere suo
they say that someone violently bloodied from his wound
cruentatum in suo natare sanguine dicunt.
swims in his own blood.
Argumentum augens, et huc primario pertinens, est in Longino S. XXXVIII hyperbole tam in cogitando quopiam, ut magno, quam in cogitando alio, ut parvo, limites ordinarios transgressa, si vere sit figura. § 26. Posterior, diasyrmus, est argumentum extenuans, § 329, non satis aliquibus apte Tapinosis dicta, quae potius pro graeca denominatione omnis argumenti deprimentis, saltim in vitiis, habenda est. / An augmenting argument, and one primarily belonging here, is hyperbole in Longinus, Sect. XXXVIII, transgressing ordinary limits both in thinking of something as great and in thinking of something else as small, if it is truly a figure, § 26. The latter, diasyrmus, is an attenuating argument, § 329, not very aptly called by some tapinosis; this term should rather be held as the Greek designation for every depressing argument, at least among faults.
Huc vocavi hyperbolen, quae figura sit. / Here I have called hyperbole that which is a figure.
Iam saepius enim prae me tuli phaenomena illa, in pulcre cogitatis dictisque observata et graecis plerumque denominationibus ornata, quae pueri discimus, ut figuras, tunc demum hoc titulo digna me iudicare, si cum ratione sufficiente locata deprehenduntur, et insigne quid in focum pulcritudinis sua etiam ex parte conferant. / For I have often already declared that those phenomena, observed in beautifully thought and spoken things and generally adorned with Greek names, which we learn as boys as figures, I judge worthy of this title only when they are found placed with sufficient reason and when, even from their own side, they contribute something notable to the focus of beauty.
Hinc Longino hyperbolae crypticae maxime placent, ita limites altitudinis profunditatisque transgressae, ut tamen ne illud quidem factum videatur. / Hence cryptic hyperboles are especially pleasing to Longinus: they transgress the limits of height and depth in such a way that even that transgression does not seem to have occurred.
Exemplum in communi germanorum phrasi deprehendo; quando vehementer ex vulnere suo cruentatum in suo natare sanguine dicunt. / I find an example in a common German phrase, when they say that someone violently bloodied from his wound swims in his own blood.
§ 340
Nec ego, secundum aestheticorum virgulam mensoriam reiicerem hyperbolen Herodoti, qua dicit in Thermopilis pugnantes graecos barbarorum iaculis sepultos, nec comicum illud:
Nor, according to the measuring rod of the aestheticians, would I reject Herodotus' hyperbole, by which he says that the Greeks fighting at Thermopylae were "buried by the missiles of the barbarians," nor that comic saying:
agrum habet, cuius terra minor est epistola Laconica.
"He was owner of a piece of ground, less than a Laconic epistle."
Multo iam sequior est diasyrmus, tapeinotetos auxesis, quem Ciceroni Quintilianus adscribit, VIII. 6:
Much lower now is the diasyrmus, the tapeinotetos auxesis, which Quintilian ascribes to Cicero, VIII.6:
Fundum Varro vocat, quem possum mittere funda, / Ni tamen exciderit, qua cava funda patet. O! mediocrem poetam Tullium!
"Vetto gives the name of farm to an estate which might easily be hurled from a sling, though it might well fall through the hole in the hollow sling, so small is it."
Esset formaliter venustior diasyrmus Catulli in Furii paupertatem c. 23 al. 20, si vel simpliciter honestorum morum rationem per omnia maiorem habuisset auctor:
O, what a mediocre poet, Tully!
Catullus' diasyrmus against the poverty of Furius, poem 23 or 20, would be formally more graceful if the author had simply had greater regard throughout for honorable morals:
Furi, cui neque servus est, nec arca, / Nec cimex, nec araneus, nec ignis. / Dentes vel silicem comesse possunt. / Atqui corpora sicciora cornu, / Aut si quid magis, aridum est, habetis / Sole et frigore et esuritione.
"Furius, you who have neither a slave, nor a coffer, nor a bug, nor a spider, nor fire, but have both a father and a step-mother whose teeth can munch up even flints,—
...
And you have bodies drier than horn (or if there is anything more arid still, if ought there be), parched by sun, frost, and famine."
e.c.
etc.
Nec ego, secundum aestheticorum virgulam mensoriam reiicerem hyperbolen Herodoti, qua dicit in Thermopilis pugnantes graecos barbarorum iaculis sepultos, nec comicum illud:
Nor, according to the measuring rod of the aestheticians, would I reject Herodotus' hyperbole, by which he says that the Greeks fighting at Thermopylae were "buried by the missiles of the barbarians," nor that comic saying:
agrum habet, cuius terra minor est epistola Laconica.
"He was owner of a piece of ground, less than a Laconic epistle."
Multo iam sequior est diasyrmus, tapeinotetos auxesis, quem Ciceroni Quintilianus adscribit, VIII. 6:
Much lower now is the diasyrmus, the tapeinotetos auxesis, which Quintilian ascribes to Cicero, VIII.6:
Fundum Varro vocat, quem possum mittere funda, / Ni tamen exciderit, qua cava funda patet. O! mediocrem poetam Tullium!
"Vetto gives the name of farm to an estate which might easily be hurled from a sling, though it might well fall through the hole in the hollow sling, so small is it."
Esset formaliter venustior diasyrmus Catulli in Furii paupertatem c. 23 al. 20, si vel simpliciter honestorum morum rationem per omnia maiorem habuisset auctor:
O, what a mediocre poet, Tully!
Catullus' diasyrmus against the poverty of Furius, poem 23 or 20, would be formally more graceful if the author had simply had greater regard throughout for honorable morals:
Furi, cui neque servus est, nec arca, / Nec cimex, nec araneus, nec ignis. / Dentes vel silicem comesse possunt. / Atqui corpora sicciora cornu, / Aut si quid magis, aridum est, habetis / Sole et frigore et esuritione.
"Furius, you who have neither a slave, nor a coffer, nor a bug, nor a spider, nor fire, but have both a father and a step-mother whose teeth can munch up even flints,—
...
And you have bodies drier than horn (or if there is anything more arid still, if ought there be), parched by sun, frost, and famine."
e.c.
etc.
Nec ego, secundum aestheticorum
Nor, according to the measuring rod of the aestheticians,
virgulam mensoriam reiicerem hyperbolen Herodoti,
would I reject Herodotus' hyperbole, by
qua dicit in Thermopilis
which he says that the Greeks fighting at Thermopylae
pugnantes graecos barbarorum iaculis sepultos, nec comicum illud:
were "buried by the missiles of the barbarians," nor that comic saying:
agrum habet, cuius terra minor est epistola Laconica.
"He was owner of a piece of ground, less than a Laconic epistle."
Multo iam sequior est diasyrmus, tapeinotetos auxesis,
Much lower now is the diasyrmus, the tapeinotetos auxesis,
quem Ciceroni Quintilianus adscribit, VIII. 6:
which Quintilian ascribes to Cicero, VIII.6:
Fundum Varro vocat, quem possum mittere funda, / Ni tamen exciderit, qua cava funda patet. O! mediocrem poetam Tullium!
"Vetto gives the name of farm to an estate which might easily be hurled from a sling, though it might well fall through the hole in the hollow sling, so small is it."
Esset formaliter venustior
O, what a mediocre poet, Tully!
diasyrmus Catulli in Furii paupertatem c. 23 al. 20,
Catullus' diasyrmus against the poverty of Furius, poem 23 or
si vel simpliciter
20, would be formally more graceful if the author
honestorum morum rationem per omnia maiorem habuisset auctor:
had simply had greater regard throughout for honorable morals:
Furi, cui neque servus est, nec arca, / Nec cimex, nec araneus, nec ignis. / Dentes vel silicem comesse possunt. / Atqui corpora sicciora cornu, / Aut si quid magis, aridum est, habetis / Sole et frigore et esuritione.
"Furius, you who have neither a slave, nor a coffer, nor a bug, nor a spider, nor fire, but have both a father and a step-mother whose teeth can munch up even flints,—
...
And you have bodies drier than horn (or if there is anything more arid still, if ought there be), parched by sun, frost, and famine."
e.c.
etc.
Nec ego, secundum aestheticorum virgulam mensoriam reiicerem hyperbolen Herodoti, qua dicit in Thermopilis pugnantes graecos barbarorum iaculis sepultos, nec comicum illud: / Nor, according to the measuring rod of the aestheticians, would I reject Herodotus' hyperbole, by which he says that the Greeks fighting at Thermopylae were "buried by the missiles of the barbarians," nor that comic saying:
agrum habet, cuius terra minor est epistola Laconica.
"He was owner of a piece of ground, less than a Laconic epistle."
Multo iam sequior est diasyrmus, tapeinotetos auxesis, quem Ciceroni Quintilianus adscribit, VIII. 6: / Much lower now is the diasyrmus, the tapeinotetos auxesis, which Quintilian ascribes to Cicero, VIII.6:
Fundum Varro vocat, quem possum mittere funda, / Ni tamen exciderit, qua cava funda patet. O! mediocrem poetam Tullium!
"Vetto gives the name of farm to an estate which might easily be hurled from a sling, though it might well fall through the hole in the hollow sling, so small is it."
Esset formaliter venustior diasyrmus Catulli in Furii paupertatem c. 23 al. 20, si vel simpliciter honestorum morum rationem per omnia maiorem habuisset auctor: / O, what a mediocre poet, Tully! Catullus' diasyrmus against the poverty of Furius, poem 23 or 20, would be formally more graceful if the author had simply had greater regard throughout for honorable morals:
Furi, cui neque servus est, nec arca, / Nec cimex, nec araneus, nec ignis. / Dentes vel silicem comesse possunt. / Atqui corpora sicciora cornu, / Aut si quid magis, aridum est, habetis / Sole et frigore et esuritione.
"Furius, you who have neither a slave, nor a coffer, nor a bug, nor a spider, nor fire, but have both a father and a step-mother whose teeth can munch up even flints,—
...
And you have bodies drier than horn (or if there is anything more arid still, if ought there be), parched by sun, frost, and famine."
e.c. / etc.
§ 341
Nec excusare audeo hyperbolen Isocratis excedentem, qua 1) statim in exordio 2) orationis, non poenalis, 3) in qua veram Athenarum prae Spartis eminentiam in beneficiis Graeciae collatis promittebat ostendere, suo se gladio petens, et admonens auditorem contra se ipse, verbis tantam vim tribuit, ut possis iisdem et res magnas humiles efficere, et parvas magnitudine vestire, e.c. Quid enim, Sophista, proficies tale quid ausus verbis unice, nisi ut vel repas, vel tumeas? Praeferamus hyperbolen Iuvenalis, cui quaedam, Sat. VI.
Nor do I dare to excuse Isocrates' excessive hyperbole, by which, 1) immediately in the exordium, 2) of a speech that was not penal, 3) in which he promised to show the true eminence of Athens over Sparta in benefits conferred on Greece, attacking himself with his own sword and warning the hearer against himself, he attributed so much force to words that by the same words you could both make great things humble and clothe small things with magnitude, etc. For what, sophist, will you accomplish by daring some such thing with words alone, unless either you crawl or swell? Let us prefer Juvenal's hyperbole, to which certain verses belong, Satire VI:
Tot premit ordinibus, tot adhuc compagibus altum / Aedificat caput. Andromachen a fronte videbis, / Post minor est. Credas aliam, / breviorque videtur / Virgine Pygmaea nullis adiuta cothurnis.
"So numerous are the tiers and storeys piled one upon another on her head! In front, you would take her for an Andromache; she is not so tall behind; you would not think it was the same person. What if nature has made her so short of stature that, if unaided by high heels, she looks no bigger than a pigmy?"
Nec excusare audeo hyperbolen Isocratis excedentem, qua 1) statim in exordio 2) orationis, non poenalis, 3) in qua veram Athenarum prae Spartis eminentiam in beneficiis Graeciae collatis promittebat ostendere, suo se gladio petens, et admonens auditorem contra se ipse, verbis tantam vim tribuit, ut possis iisdem et res magnas humiles efficere, et parvas magnitudine vestire, e.c. Quid enim, Sophista, proficies tale quid ausus verbis unice, nisi ut vel repas, vel tumeas?
Nor do I dare to excuse Isocrates' excessive hyperbole, by which, 1) immediately in the exordium, 2) of a speech that was not penal, 3) in which he promised to show the true eminence of Athens over Sparta in benefits conferred on Greece, attacking himself with his own sword and warning the hearer against himself, he attributed so much force to words that by the same words you could both make great things humble and clothe small things with magnitude, etc. For what, sophist, will you accomplish by daring some such thing with words alone, unless either you crawl or swell?
Praeferamus hyperbolen Iuvenalis, cui quaedam, Sat. VI.
Let us prefer Juvenal's hyperbole, to which certain verses belong, Satire VI:
Tot premit ordinibus, tot adhuc compagibus altum / Aedificat caput. Andromachen a fronte videbis, / Post minor est. Credas aliam, / breviorque videtur / Virgine Pygmaea nullis adiuta cothurnis.
"So numerous are the tiers and storeys piled one upon another on her head! In front, you would take her for an Andromache; she is not so tall behind; you would not think it was the same person. What if nature has made her so short of stature that, if unaided by high heels, she looks no bigger than a pigmy?"
Nec excusare audeo hyperbolen
Nor do I dare to excuse Isocrates' excessive hyperbole,
Isocratis excedentem, qua 1) statim in exordio
by which, 1) immediately in the exordium,
2) orationis, non poenalis,
2) of a speech that was not penal,
3) in qua veram
3) in which he promised to show the true
Athenarum prae Spartis eminentiam in beneficiis Graeciae
eminence of Athens over Sparta in benefits conferred on Greece,
collatis promittebat ostendere, suo se gladio petens,
attacking himself with his
et admonens auditorem contra se ipse,
own sword and warning the hearer against himself,
verbis tantam vim tribuit,
he attributed so much force to words
ut possis iisdem et res magnas
that by the same words you could both make
humiles efficere, et parvas magnitudine vestire, e.c.
great things humble and clothe small things with magnitude, etc.
Quid enim, Sophista, proficies tale quid ausus verbis unice,
For what, sophist, will you accomplish by daring some such thing with
nisi ut vel repas, vel tumeas?
words alone, unless either you crawl or swell?
Praeferamus hyperbolen Iuvenalis, cui quaedam, Sat. VI.
Let us prefer Juvenal's hyperbole, to which certain verses belong, Satire VI:
Tot premit ordinibus, tot adhuc compagibus altum / Aedificat caput. Andromachen a fronte videbis, / Post minor est. Credas aliam, / breviorque videtur / Virgine Pygmaea nullis adiuta cothurnis.
"So numerous are the tiers and storeys piled one upon another on her head! In front, you would take her for an Andromache; she is not so tall behind; you would not think it was the same person. What if nature has made her so short of stature that, if unaided by high heels, she looks no bigger than a pigmy?"
Nec excusare audeo hyperbolen Isocratis excedentem, qua 1) statim in exordio 2) orationis, non poenalis, 3) in qua veram Athenarum prae Spartis eminentiam in beneficiis Graeciae collatis promittebat ostendere, suo se gladio petens, et admonens auditorem contra se ipse, verbis tantam vim tribuit, ut possis iisdem et res magnas humiles efficere, et parvas magnitudine vestire, e.c. Quid enim, Sophista, proficies tale quid ausus verbis unice, nisi ut vel repas, vel tumeas? / Nor do I dare to excuse Isocrates' excessive hyperbole, by which, 1) immediately in the exordium, 2) of a speech that was not penal, 3) in which he promised to show the true eminence of Athens over Sparta in benefits conferred on Greece, attacking himself with his own sword and warning the hearer against himself, he attributed so much force to words that by the same words you could both make great things humble and clothe small things with magnitude, etc. For what, sophist, will you accomplish by daring some such thing with words alone, unless either you crawl or swell?
Praeferamus hyperbolen Iuvenalis, cui quaedam, Sat. VI. / Let us prefer Juvenal's hyperbole, to which certain verses belong, Satire VI:
Tot premit ordinibus, tot adhuc compagibus altum / Aedificat caput. Andromachen a fronte videbis, / Post minor est. Credas aliam, / breviorque videtur / Virgine Pygmaea nullis adiuta cothurnis.
"So numerous are the tiers and storeys piled one upon another on her head! In front, you would take her for an Andromache; she is not so tall behind; you would not think it was the same person. What if nature has made her so short of stature that, if unaided by high heels, she looks no bigger than a pigmy?"
§ 342
Quam in argumentis augentibus paene primam legimus, venusta repetitio, § 333, multas sub se comprehendit figurarum species, quae in figuris dictionis habentur ordinario, et tunc quando vere supra memoratam repetitionis vim habent, fiunt simul figurae sententiae, § 26. Repetitio est vel totalis, vel partialis, e.g. mutatis saltim relationibus respectibusque, quos casus significare solent, unde polyptoton, cuius et Longinus S. XXIII mentionem iniicit. Et ad quam figuram audaci, sed vera, philosophia Vossius et repetitionem variatis numeris, gradibus, generibus, modis, temporibus et personis retulit. Huc illud Calvi:
Graceful repetition, which we read as almost first among augmenting arguments, § 333, includes under itself many species of figures that are ordinarily counted among figures of diction; and when they truly have the force of repetition mentioned above, they become at the same time figures of thought, § 26. Repetition is either total or partial, for example when at least the relations and respects which cases usually signify are changed; whence polyptoton, of which Longinus also begins to make mention in Sect. XXIII. And to this figure Vossius, by a bold but true philosophy, referred repetition with numbers, degrees, genders, moods, tenses, and persons varied. To this belongs that saying of Calvus:
Factum esse ambitum omnes scitis, et vos hoc scire omnes sciunt.
"You know, gentlemen, that bribery has been committed and everybody knows that you know it."
Alia ratione repetitio dividitur in immediatam et coniunctam, ac in mediatam et disiunctam.
In another way repetition is divided into immediate and conjoined repetition, and into mediate and disjoined repetition.
Quam in argumentis augentibus paene primam legimus, venusta repetitio, § 333, multas sub se comprehendit figurarum species, quae in figuris dictionis habentur ordinario, et tunc quando vere supra memoratam repetitionis vim habent, fiunt simul figurae sententiae, § 26. Repetitio est vel totalis, vel partialis, e.g. mutatis saltim relationibus respectibusque, quos casus significare solent, unde polyptoton, cuius et Longinus S. XXIII mentionem iniicit.
Graceful repetition, which we read as almost first among augmenting arguments, § 333, includes under itself many species of figures that are ordinarily counted among figures of diction; and when they truly have the force of repetition mentioned above, they become at the same time figures of thought, § 26. Repetition is either total or partial, for example when at least the relations and respects which cases usually signify are changed; whence polyptoton, of which Longinus also begins to make mention in Sect.
Et ad quam figuram audaci, sed vera, philosophia Vossius et repetitionem variatis numeris, gradibus, generibus, modis, temporibus et personis retulit.
XXIII. And to this figure Vossius, by a bold but true philosophy, referred repetition with numbers, degrees, genders, moods, tenses, and persons varied.
Huc illud Calvi:
To this belongs that saying of Calvus:
Factum esse ambitum omnes scitis, et vos hoc scire omnes sciunt.
"You know, gentlemen, that bribery has been committed and everybody knows that you know it."
Alia ratione repetitio dividitur in immediatam et coniunctam, ac in mediatam et disiunctam.
In another way repetition is divided into immediate and conjoined repetition, and into mediate and disjoined repetition.
Quam in argumentis augentibus paene primam legimus,
Graceful repetition, which we read as almost first among
venusta repetitio, § 333, multas sub se comprehendit figurarum species,
augmenting arguments, § 333, includes under itself many species
quae in figuris dictionis
of figures that are ordinarily counted among figures of diction;
habentur ordinario, et tunc quando vere supra
and when they truly have the force
memoratam repetitionis vim habent,
of repetition mentioned above, they become at the
fiunt simul figurae sententiae, § 26.
same time figures of thought, § 26.
Repetitio est vel totalis, vel partialis, e.g.
Repetition is either total or partial, for example when at
mutatis saltim relationibus respectibusque, quos casus significare solent,
least the relations and respects which cases usually signify are changed;
unde polyptoton, cuius et Longinus S. XXIII mentionem iniicit.
whence polyptoton, of which Longinus also begins to make mention in Sect.
Et ad quam figuram audaci, sed vera,
XXIII. And to this figure Vossius, by a bold but true
philosophia Vossius et repetitionem variatis numeris, gradibus, generibus, modis,
philosophy, referred repetition with numbers, degrees, genders, moods,
temporibus et personis retulit.
tenses, and persons varied.
Huc illud Calvi:
To this belongs that saying of Calvus:
Factum esse ambitum omnes scitis, et vos hoc scire omnes sciunt.
"You know, gentlemen, that bribery has been committed and everybody knows that you know it."
Alia ratione repetitio dividitur in immediatam et coniunctam,
In another way repetition is divided into immediate and conjoined
ac in mediatam et disiunctam.
repetition, and into mediate and disjoined repetition.
Quam in argumentis augentibus paene primam legimus, venusta repetitio, § 333, multas sub se comprehendit figurarum species, quae in figuris dictionis habentur ordinario, et tunc quando vere supra memoratam repetitionis vim habent, fiunt simul figurae sententiae, § 26. Repetitio est vel totalis, vel partialis, e.g. mutatis saltim relationibus respectibusque, quos casus significare solent, unde polyptoton, cuius et Longinus S. XXIII mentionem iniicit. / Graceful repetition, which we read as almost first among augmenting arguments, § 333, includes under itself many species of figures that are ordinarily counted among figures of diction; and when they truly have the force of repetition mentioned above, they become at the same time figures of thought, § 26. Repetition is either total or partial, for example when at least the relations and respects which cases usually signify are changed; whence polyptoton, of which Longinus also begins to make mention in Sect.
Et ad quam figuram audaci, sed vera, philosophia Vossius et repetitionem variatis numeris, gradibus, generibus, modis, temporibus et personis retulit. / XXIII. And to this figure Vossius, by a bold but true philosophy, referred repetition with numbers, degrees, genders, moods, tenses, and persons varied.
Huc illud Calvi: / To this belongs that saying of Calvus:
Factum esse ambitum omnes scitis, et vos hoc scire omnes sciunt.
"You know, gentlemen, that bribery has been committed and everybody knows that you know it."
Alia ratione repetitio dividitur in immediatam et coniunctam, ac in mediatam et disiunctam. / In another way repetition is divided into immediate and conjoined repetition, and into mediate and disjoined repetition.
§ 343
Repetitio disiuncta totalis est anaphora, § 342, figura, si ponderosior res ipsa signi repetitione primum in locum collocati iterum iterumque insigitur alta mente reponenda, unde anatheoresis vere sperari possit. Talis est figura, sane non dictionis tantum, in anathemate Mosis et makarismo Christi. Repetamus exemplum ex Lucilio post Lactantium:
Total disjoined repetition is anaphora, § 342, a figure if the weightier thing itself is marked by repetition of a sign placed in the first position, again and again, as something to be stored in a deep mind, whence true anatheoresis can be hoped for. Such is the figure, surely not merely of diction, in the anathema of Moses and the makarismos of Christ. Let us repeat an example from Lucilius after Lactantius:
Virtus, Albine, est pretium persolvere verum, / Queis in versamur, queis vivimus, rebus posse. / Virtus est homini, scire id, quod quaeque habet res. / Virtus scire homini rectum, utile, quid sit honestum, / Quae bona, quae mala item, quid inutile, turpe, inhonestum, / Virtus, quaerendae rei finem scire modumque.
"It is virtue, O Albinus, to pay the proper price, To attend to the matters in which we are engaged, and in which we live. It is virtue for a man to know the nature of everything. It is virtue for a man to know what is right and useful and honourable, What things are good, and what are evil. What is useless, base, and dishonourable. It is virtue to know the end of an object to be sought and the means of procuring it."
e.c.
etc.
Repetitio disiuncta totalis est anaphora, § 342, figura, si ponderosior res ipsa signi repetitione primum in locum collocati iterum iterumque insigitur alta mente reponenda, unde anatheoresis vere sperari possit.
Total disjoined repetition is anaphora, § 342, a figure if the weightier thing itself is marked by repetition of a sign placed in the first position, again and again, as something to be stored in a deep mind, whence true anatheoresis can be hoped for.
Talis est figura, sane non dictionis tantum, in anathemate Mosis et makarismo Christi.
Such is the figure, surely not merely of diction, in the anathema of Moses and the makarismos of Christ.
Repetamus exemplum ex Lucilio post Lactantium:
Let us repeat an example from Lucilius after Lactantius:
Virtus, Albine, est pretium persolvere verum, / Queis in versamur, queis vivimus, rebus posse. / Virtus est homini, scire id, quod quaeque habet res. / Virtus scire homini rectum, utile, quid sit honestum, / Quae bona, quae mala item, quid inutile, turpe, inhonestum, / Virtus, quaerendae rei finem scire modumque.
"It is virtue, O Albinus, to pay the proper price, To attend to the matters in which we are engaged, and in which we live. It is virtue for a man to know the nature of everything. It is virtue for a man to know what is right and useful and honourable, What things are good, and what are evil. What is useless, base, and dishonourable. It is virtue to know the end of an object to be sought and the means of procuring it."
e.c.
etc.
Repetitio disiuncta totalis est anaphora, § 342,
Total disjoined repetition is anaphora, § 342,
figura, si ponderosior res ipsa
a figure if the weightier thing itself is marked
signi repetitione primum in locum
by repetition of a sign placed in the first position,
collocati iterum iterumque insigitur alta mente reponenda,
again and again, as something to be stored in a deep
unde anatheoresis vere sperari possit.
mind, whence true anatheoresis can be hoped for.
Talis est figura, sane non dictionis
Such is the figure, surely not merely of diction,
tantum, in anathemate Mosis et makarismo Christi.
in the anathema of Moses and the makarismos of Christ.
Repetamus exemplum ex Lucilio post Lactantium:
Let us repeat an example from Lucilius after Lactantius:
Virtus, Albine, est pretium persolvere verum, / Queis in versamur, queis vivimus, rebus posse. / Virtus est homini, scire id, quod quaeque habet res. / Virtus scire homini rectum, utile, quid sit honestum, / Quae bona, quae mala item, quid inutile, turpe, inhonestum, / Virtus, quaerendae rei finem scire modumque.
"It is virtue, O Albinus, to pay the proper price, To attend to the matters in which we are engaged, and in which we live. It is virtue for a man to know the nature of everything. It is virtue for a man to know what is right and useful and honourable, What things are good, and what are evil. What is useless, base, and dishonourable. It is virtue to know the end of an object to be sought and the means of procuring it."
e.c.
etc.
Repetitio disiuncta totalis est anaphora, § 342, figura, si ponderosior res ipsa signi repetitione primum in locum collocati iterum iterumque insigitur alta mente reponenda, unde anatheoresis vere sperari possit. / Total disjoined repetition is anaphora, § 342, a figure if the weightier thing itself is marked by repetition of a sign placed in the first position, again and again, as something to be stored in a deep mind, whence true anatheoresis can be hoped for.
Talis est figura, sane non dictionis tantum, in anathemate Mosis et makarismo Christi. / Such is the figure, surely not merely of diction, in the anathema of Moses and the makarismos of Christ.
Repetamus exemplum ex Lucilio post Lactantium: / Let us repeat an example from Lucilius after Lactantius:
Virtus, Albine, est pretium persolvere verum, / Queis in versamur, queis vivimus, rebus posse. / Virtus est homini, scire id, quod quaeque habet res. / Virtus scire homini rectum, utile, quid sit honestum, / Quae bona, quae mala item, quid inutile, turpe, inhonestum, / Virtus, quaerendae rei finem scire modumque.
"It is virtue, O Albinus, to pay the proper price, To attend to the matters in which we are engaged, and in which we live. It is virtue for a man to know the nature of everything. It is virtue for a man to know what is right and useful and honourable, What things are good, and what are evil. What is useless, base, and dishonourable. It is virtue to know the end of an object to be sought and the means of procuring it."
e.c. / etc.
§ 344
Eandem, nisi maiorem, vim habet in fine repetens, quae commendare vult altiori perpensioni, epistrophe, vel epiphora, si vere sit figura, § 342. Qualis Plauti:
Epistrophe, or epiphora, if it is truly a figure, § 342, has the same force, if not a greater one, by repeating at the end what it wants to commend to deeper consideration. Such is that of Plautus:
Qui omnia se simulant scire, nec quicquam sciunt, / Quod quisque in animo habet, aut habiturus est, sciunt, / Idque, quod in aurem rex reginae dixerit, / Sciunt, quod Iuno fabulata est cum Iove, / Quae neque futura, neque facta sunt, tamen ii sciunt.
"of those who pretend that they know everything, and yet know nothing. They know, forsooth, what each person either has in his mind, or is likely to have; they know what the king whispered in the ear of the queen; they know what Juno talked about in conversation with Jupiter; that which neither is nor is likely to be, do these fellows know."
Iam maior est apud Ciceronem, II. Philipp.
It is greater already in Cicero, Philippic II:
Doletis tres exercitus populi Romani interfectos? interfecit Antonius. Desideratis clarissimos cives? Eos quoque eripuit vobis Antonius. Auctoritas huius ordinis afflicta est? afflixit Antonius.
"Do you, O conscript fathers, grieve that these armies of the Roman people have been slain? It is Antonius who slew them. Do you regret your most illustrious citizens? It is Antonius, again, who has deprived you of them. The authority of this order is overthrown; it is Antonius who has overthrown it."
Pessimi fuit ominis in Maximinum epiphora, quae inerat versibus graecis, quos in eum dictos narrat Iulius Capitolinus in hanc sententiam:
Of worst omen for Maximinus was the epiphora that lay in Greek verses, which Julius Capitolinus says were spoken against him to this effect:
Qui ab uno non potest, a multis occiditur. Elephas grandis est, et occiditur. Leo fortis est, et occiditur. Tygris fortis est, et occiditur. Cave multos, si singulos non times.
"And he who cannot be slain by one, is slain by many.
The elephant is huge, and he is slain!
The lion is brave, and he is slain!
The tiger is brave, and he is slain!
Beware of many together, if you fear not one alone."
Eandem, nisi maiorem, vim habet in fine repetens, quae commendare vult altiori perpensioni, epistrophe, vel epiphora, si vere sit figura, § 342. Qualis Plauti:
Epistrophe, or epiphora, if it is truly a figure, § 342, has the same force, if not a greater one, by repeating at the end what it wants to commend to deeper consideration. Such is that of Plautus:
Qui omnia se simulant scire, nec quicquam sciunt, / Quod quisque in animo habet, aut habiturus est, sciunt, / Idque, quod in aurem rex reginae dixerit, / Sciunt, quod Iuno fabulata est cum Iove, / Quae neque futura, neque facta sunt, tamen ii sciunt.
"of those who pretend that they know everything, and yet know nothing. They know, forsooth, what each person either has in his mind, or is likely to have; they know what the king whispered in the ear of the queen; they know what Juno talked about in conversation with Jupiter; that which neither is nor is likely to be, do these fellows know."
Iam maior est apud Ciceronem, II. Philipp.
It is greater already in Cicero, Philippic II:
Doletis tres exercitus populi Romani interfectos? interfecit Antonius. Desideratis clarissimos cives? Eos quoque eripuit vobis Antonius. Auctoritas huius ordinis afflicta est? afflixit Antonius.
"Do you, O conscript fathers, grieve that these armies of the Roman people have been slain? It is Antonius who slew them. Do you regret your most illustrious citizens? It is Antonius, again, who has deprived you of them. The authority of this order is overthrown; it is Antonius who has overthrown it."
Pessimi fuit ominis in Maximinum epiphora, quae inerat versibus graecis, quos in eum dictos narrat Iulius Capitolinus in hanc sententiam:
Of worst omen for Maximinus was the epiphora that lay in Greek verses, which Julius Capitolinus says were spoken against him to this effect:
Qui ab uno non potest, a multis occiditur. Elephas grandis est, et occiditur. Leo fortis est, et occiditur. Tygris fortis est, et occiditur. Cave multos, si singulos non times.
"And he who cannot be slain by one, is slain by many.
The elephant is huge, and he is slain!
The lion is brave, and he is slain!
The tiger is brave, and he is slain!
Beware of many together, if you fear not one alone."
Eandem, nisi maiorem, vim habet in
Epistrophe, or epiphora, if it is truly a figure,
fine repetens, quae commendare vult altiori
§ 342, has the same force, if not a greater one,
perpensioni, epistrophe, vel epiphora,
by repeating at the end what
si vere sit figura, § 342. Qualis Plauti:
it wants to commend to deeper consideration. Such is that of Plautus:
Qui omnia se simulant scire, nec quicquam sciunt, / Quod quisque in animo habet, aut habiturus est, sciunt, / Idque, quod in aurem rex reginae dixerit, / Sciunt, quod Iuno fabulata est cum Iove, / Quae neque futura, neque facta sunt, tamen ii sciunt.
"of those who pretend that they know everything, and yet know nothing. They know, forsooth, what each person either has in his mind, or is likely to have; they know what the king whispered in the ear of the queen; they know what Juno talked about in conversation with Jupiter; that which neither is nor is likely to be, do these fellows know."
Iam maior est apud Ciceronem, II. Philipp.
It is greater already in Cicero, Philippic II:
Doletis tres exercitus populi Romani interfectos? interfecit Antonius. Desideratis clarissimos cives? Eos quoque eripuit vobis Antonius. Auctoritas huius ordinis afflicta est? afflixit Antonius.
"Do you, O conscript fathers, grieve that these armies of the Roman people have been slain? It is Antonius who slew them. Do you regret your most illustrious citizens? It is Antonius, again, who has deprived you of them. The authority of this order is overthrown; it is Antonius who has overthrown it."
Pessimi fuit ominis in Maximinum epiphora,
Of worst omen for Maximinus was the epiphora
quae inerat versibus graecis, quos in eum dictos
that lay in Greek verses,
narrat Iulius Capitolinus in hanc sententiam:
which Julius Capitolinus says were spoken against him to this effect:
Qui ab uno non potest, a multis occiditur. Elephas grandis est, et occiditur. Leo fortis est, et occiditur. Tygris fortis est, et occiditur. Cave multos, si singulos non times.
"And he who cannot be slain by one, is slain by many.
The elephant is huge, and he is slain!
The lion is brave, and he is slain!
The tiger is brave, and he is slain!
Beware of many together, if you fear not one alone."
Eandem, nisi maiorem, vim habet in fine repetens, quae commendare vult altiori perpensioni, epistrophe, vel epiphora, si vere sit figura, § 342. Qualis Plauti: / Epistrophe, or epiphora, if it is truly a figure, § 342, has the same force, if not a greater one, by repeating at the end what it wants to commend to deeper consideration. Such is that of Plautus:
Qui omnia se simulant scire, nec quicquam sciunt, / Quod quisque in animo habet, aut habiturus est, sciunt, / Idque, quod in aurem rex reginae dixerit, / Sciunt, quod Iuno fabulata est cum Iove, / Quae neque futura, neque facta sunt, tamen ii sciunt.
"of those who pretend that they know everything, and yet know nothing. They know, forsooth, what each person either has in his mind, or is likely to have; they know what the king whispered in the ear of the queen; they know what Juno talked about in conversation with Jupiter; that which neither is nor is likely to be, do these fellows know."
Iam maior est apud Ciceronem, II. Philipp. / It is greater already in Cicero, Philippic II:
Doletis tres exercitus populi Romani interfectos? interfecit Antonius. Desideratis clarissimos cives? Eos quoque eripuit vobis Antonius. Auctoritas huius ordinis afflicta est? afflixit Antonius.
"Do you, O conscript fathers, grieve that these armies of the Roman people have been slain? It is Antonius who slew them. Do you regret your most illustrious citizens? It is Antonius, again, who has deprived you of them. The authority of this order is overthrown; it is Antonius who has overthrown it."
Pessimi fuit ominis in Maximinum epiphora, quae inerat versibus graecis, quos in eum dictos narrat Iulius Capitolinus in hanc sententiam: / Of worst omen for Maximinus was the epiphora that lay in Greek verses, which Julius Capitolinus says were spoken against him to this effect:
Qui ab uno non potest, a multis occiditur. Elephas grandis est, et occiditur. Leo fortis est, et occiditur. Tygris fortis est, et occiditur. Cave multos, si singulos non times.
"And he who cannot be slain by one, is slain by many.
The elephant is huge, and he is slain!
The lion is brave, and he is slain!
The tiger is brave, and he is slain!
Beware of many together, if you fear not one alone."
§ 345
Symploce, epanalepsis, anadiplosis, ploce, epizeuxis, repetitorum positu differentes, quem ego parum curaverim in rebus, in hoc conveniunt figurae, ut venuste repetant, penitius consideranda, § 333. Est eiusmodi elegantia in Ov. Fast. II.
Symploce, epanalepsis, anadiplosis, ploce, and epizeuxis, differing by the position of the repeated items - a distinction about which I would care little in things - agree in this as figures: that they gracefully repeat things to be considered more deeply, § 333. There is an elegance of this sort in Ovid, Fasti II:
Una dies Fabios ad bellum miserat omnes, / Ad bellum missos perdidit una dies.
"One day had sent to war the whole Fabii, one day cut off those sent."
In tenui praesertim genere cogitandi, si qua tamen comparative prae reliquis esse aliquid iudicandum est, adhiberi solent cum imitatione suavi morum per simplex vivendi cogitandique genus usitatorum, quoniam eius modi homines, raro cogitant, quae non sibimet ipsi saltim dicant, adeoque gravius sibi visum iterum iterumque cogitantes iterum etiam iterumque significant. Hinc hae figurae tam crebrae in bucolicis, Catulli hendecasyllabis, anacreonticis e.c.
Especially in the slight kind of thinking, if something is nevertheless to be judged comparatively as something before the rest, they are usually employed with a sweet imitation of manners accustomed to a simple kind of living and thinking; because people of this sort rarely think things which they do not at least say to themselves, and therefore, thinking again and again what has seemed weightier to them, they also signify it again and again. Hence these figures are so frequent in bucolic poems, in Catullus' hendecasyllables, in Anacreontic poems, etc.
Surgamus. Solet esse gravis cantantibus umbra. / Iuniperi gravis umbra, nocent et frugibus umbrae.
"Come, let us rise: the shade is wont to be
baneful to singers; baneful is the shade
cast by the juniper, crops sicken too
in shade."
Symploce, epanalepsis, anadiplosis, ploce, epizeuxis, repetitorum positu differentes, quem ego parum curaverim in rebus, in hoc conveniunt figurae, ut venuste repetant, penitius consideranda, § 333. Est eiusmodi elegantia in Ov. Fast. II.
Symploce, epanalepsis, anadiplosis, ploce, and epizeuxis, differing by the position of the repeated items - a distinction about which I would care little in things - agree in this as figures: that they gracefully repeat things to be considered more deeply, § 333. There is an elegance of this sort in Ovid, Fasti II:
Una dies Fabios ad bellum miserat omnes, / Ad bellum missos perdidit una dies.
"One day had sent to war the whole Fabii, one day cut off those sent."
In tenui praesertim genere cogitandi, si qua tamen comparative prae reliquis esse aliquid iudicandum est, adhiberi solent cum imitatione suavi morum per simplex vivendi cogitandique genus usitatorum, quoniam eius modi homines, raro cogitant, quae non sibimet ipsi saltim dicant, adeoque gravius sibi visum iterum iterumque cogitantes iterum etiam iterumque significant.
Especially in the slight kind of thinking, if something is nevertheless to be judged comparatively as something before the rest, they are usually employed with a sweet imitation of manners accustomed to a simple kind of living and thinking; because people of this sort rarely think things which they do not at least say to themselves, and therefore, thinking again and again what has seemed weightier to them, they also signify it again and again.
Hinc hae figurae tam crebrae in bucolicis, Catulli hendecasyllabis, anacreonticis e.c.
Hence these figures are so frequent in bucolic poems, in Catullus' hendecasyllables, in Anacreontic poems, etc.
Surgamus. Solet esse gravis cantantibus umbra. / Iuniperi gravis umbra, nocent et frugibus umbrae.
"Come, let us rise: the shade is wont to be
baneful to singers; baneful is the shade
cast by the juniper, crops sicken too
in shade."
Symploce, epanalepsis, anadiplosis, ploce, epizeuxis,
Symploce, epanalepsis, anadiplosis, ploce, and epizeuxis,
repetitorum positu differentes,
differing by the position of the repeated
quem ego parum curaverim in rebus,
items - a distinction about which I would care little in things
in hoc conveniunt figurae,
- agree in this as figures:
ut venuste repetant, penitius consideranda, § 333.
that they gracefully repeat things to be considered more deeply, § 333.
Est eiusmodi elegantia in Ov. Fast. II.
There is an elegance of this sort in Ovid, Fasti II:
Una dies Fabios ad bellum miserat omnes, / Ad bellum missos perdidit una dies.
"One day had sent to war the whole Fabii, one day cut off those sent."
In tenui praesertim genere cogitandi,
Especially in the slight kind of thinking,
si qua tamen comparative prae reliquis esse
if something is nevertheless to be judged comparatively
aliquid iudicandum est,
as something before the rest, they are
adhiberi solent cum imitatione suavi morum
usually employed with a sweet imitation of manners accustomed
per simplex vivendi cogitandique genus
to a simple kind of living and thinking;
usitatorum, quoniam eius modi homines, raro cogitant,
because people of this sort rarely think things which they
quae non sibimet ipsi saltim dicant,
do not at least say to themselves, and therefore,
adeoque gravius sibi visum iterum iterumque cogitantes
thinking again and again what has seemed weightier to them,
iterum etiam iterumque significant.
they also signify it again and again.
Hinc hae figurae tam crebrae in bucolicis,
Hence these figures are so frequent in bucolic poems,
Catulli hendecasyllabis, anacreonticis e.c.
in Catullus' hendecasyllables, in Anacreontic poems, etc.
Surgamus. Solet esse gravis cantantibus umbra. / Iuniperi gravis umbra, nocent et frugibus umbrae.
"Come, let us rise: the shade is wont to be
baneful to singers; baneful is the shade
cast by the juniper, crops sicken too
in shade."
Symploce, epanalepsis, anadiplosis, ploce, epizeuxis, repetitorum positu differentes, quem ego parum curaverim in rebus, in hoc conveniunt figurae, ut venuste repetant, penitius consideranda, § 333. Est eiusmodi elegantia in Ov. Fast. II. / Symploce, epanalepsis, anadiplosis, ploce, and epizeuxis, differing by the position of the repeated items - a distinction about which I would care little in things - agree in this as figures: that they gracefully repeat things to be considered more deeply, § 333. There is an elegance of this sort in Ovid, Fasti II:
Una dies Fabios ad bellum miserat omnes, / Ad bellum missos perdidit una dies.
"One day had sent to war the whole Fabii, one day cut off those sent."
In tenui praesertim genere cogitandi, si qua tamen comparative prae reliquis esse aliquid iudicandum est, adhiberi solent cum imitatione suavi morum per simplex vivendi cogitandique genus usitatorum, quoniam eius modi homines, raro cogitant, quae non sibimet ipsi saltim dicant, adeoque gravius sibi visum iterum iterumque cogitantes iterum etiam iterumque significant. / Especially in the slight kind of thinking, if something is nevertheless to be judged comparatively as something before the rest, they are usually employed with a sweet imitation of manners accustomed to a simple kind of living and thinking; because people of this sort rarely think things which they do not at least say to themselves, and therefore, thinking again and again what has seemed weightier to them, they also signify it again and again.
Hinc hae figurae tam crebrae in bucolicis, Catulli hendecasyllabis, anacreonticis e.c. / Hence these figures are so frequent in bucolic poems, in Catullus' hendecasyllables, in Anacreontic poems, etc.
Surgamus. Solet esse gravis cantantibus umbra. / Iuniperi gravis umbra, nocent et frugibus umbrae.
"Come, let us rise: the shade is wont to be
baneful to singers; baneful is the shade
cast by the juniper, crops sicken too
in shade."
§ 346
Quam gradationem, quod incrementum climacis sub nomine iam numeravimus cum Longino in argumentis ac figuris augentibus, § 334, eius aliquam speciem aliqui climacis nomine donantes in figuris etiam dictionis habent, incremento recte ad figuras sententiae relato. Tunc Climax strictius dicitur, quando minus illud, dum ab eodem ad maiora scandimus, simul repetitur, § 333. Videamus exemplum ex Epicharmo apud Athenaeum ex versione Vossii, quia simul, uti legitur, in ultimis anticlimacis reliqua deturpantis § 335 exemplum exhibet:
This gradation, which increase we have already numbered with Longinus under the name of climax among augmenting arguments and figures, § 334, some people, giving the name of climax to one species of it, also count among figures of diction, while increase is rightly referred to figures of thought. Climax is then more strictly so called when that lesser thing is repeated at the same time as we climb from it to greater things, § 333. Let us see an example from Epicharmus in Athenaeus, from Vossius' version, because at the same time, as it is read, in the final elements it gives an example of an anticlimax that disfigures the rest, § 335:
Ex sacrificio epulum, ex epulo compotatio, quod festivum mihi quidem visum, ex compotatione petulans comessatio, ex comessatione furor, ex furore lis apud iudicem, ex lite ac iudicio condemnatio, ex condemnatione compedes, gangraena, vel sideratio, et mulcta.
"A. After the sacrifice, a feast . . . after the feast, drinking. B. Fine, in my humble opinion! A. Yes, but after drinking comes mockery, after mockery filthy insult, after insult a law-suit, after the law-suit a verdict, after the verdict shackles, the stocks, and a fine."
Quam gradationem, quod incrementum climacis sub nomine iam numeravimus cum Longino in argumentis ac figuris augentibus, § 334, eius aliquam speciem aliqui climacis nomine donantes in figuris etiam dictionis habent, incremento recte ad figuras sententiae relato.
This gradation, which increase we have already numbered with Longinus under the name of climax among augmenting arguments and figures, § 334, some people, giving the name of climax to one species of it, also count among figures of diction, while increase is rightly referred to figures of thought.
Tunc Climax strictius dicitur, quando minus illud, dum ab eodem ad maiora scandimus, simul repetitur, § 333. Videamus exemplum ex Epicharmo apud Athenaeum ex versione Vossii, quia simul, uti legitur, in ultimis anticlimacis reliqua deturpantis § 335 exemplum exhibet:
Climax is then more strictly so called when that lesser thing is repeated at the same time as we climb from it to greater things, § 333. Let us see an example from Epicharmus in Athenaeus, from Vossius' version, because at the same time, as it is read, in the final elements it gives an example of an anticlimax that disfigures the rest, § 335:
Ex sacrificio epulum, ex epulo compotatio, quod festivum mihi quidem visum, ex compotatione petulans comessatio, ex comessatione furor, ex furore lis apud iudicem, ex lite ac iudicio condemnatio, ex condemnatione compedes, gangraena, vel sideratio, et mulcta.
"A. After the sacrifice, a feast . . . after the feast, drinking. B. Fine, in my humble opinion! A. Yes, but after drinking comes mockery, after mockery filthy insult, after insult a law-suit, after the law-suit a verdict, after the verdict shackles, the stocks, and a fine."
Quam gradationem, quod incrementum climacis sub nomine iam numeravimus
This gradation, which increase we have already numbered
cum Longino in argumentis ac figuris
with Longinus under the name of climax among augmenting arguments and figures,
augentibus, § 334, eius aliquam speciem aliqui climacis
§ 334, some people, giving the name of climax
nomine donantes in figuris etiam dictionis
to one species of it, also count among figures of diction,
habent, incremento recte ad figuras sententiae relato.
while increase is rightly referred to figures of thought.
Tunc Climax strictius dicitur,
Climax is then more strictly so
quando minus illud, dum ab eodem ad maiora scandimus,
called when that lesser thing is repeated at the same
simul repetitur, § 333.
time as we climb from it to greater things, § 333.
Videamus exemplum ex Epicharmo apud Athenaeum
Let us see an example from Epicharmus in Athenaeus,
ex versione Vossii, quia simul,
from Vossius' version, because at the same time,
uti legitur, in ultimis
as it is read, in the final elements it
anticlimacis reliqua deturpantis § 335 exemplum exhibet:
gives an example of an anticlimax that disfigures the rest, § 335:
Ex sacrificio epulum, ex epulo compotatio, quod festivum mihi quidem visum, ex compotatione petulans comessatio, ex comessatione furor, ex furore lis apud iudicem, ex lite ac iudicio condemnatio, ex condemnatione compedes, gangraena, vel sideratio, et mulcta.
"A. After the sacrifice, a feast . . . after the feast, drinking. B. Fine, in my humble opinion! A. Yes, but after drinking comes mockery, after mockery filthy insult, after insult a law-suit, after the law-suit a verdict, after the verdict shackles, the stocks, and a fine."
Quam gradationem, quod incrementum climacis sub nomine iam numeravimus cum Longino in argumentis ac figuris augentibus, § 334, eius aliquam speciem aliqui climacis nomine donantes in figuris etiam dictionis habent, incremento recte ad figuras sententiae relato. / This gradation, which increase we have already numbered with Longinus under the name of climax among augmenting arguments and figures, § 334, some people, giving the name of climax to one species of it, also count among figures of diction, while increase is rightly referred to figures of thought.
Tunc Climax strictius dicitur, quando minus illud, dum ab eodem ad maiora scandimus, simul repetitur, § 333. Videamus exemplum ex Epicharmo apud Athenaeum ex versione Vossii, quia simul, uti legitur, in ultimis anticlimacis reliqua deturpantis § 335 exemplum exhibet: / Climax is then more strictly so called when that lesser thing is repeated at the same time as we climb from it to greater things, § 333. Let us see an example from Epicharmus in Athenaeus, from Vossius' version, because at the same time, as it is read, in the final elements it gives an example of an anticlimax that disfigures the rest, § 335:
Ex sacrificio epulum, ex epulo compotatio, quod festivum mihi quidem visum, ex compotatione petulans comessatio, ex comessatione furor, ex furore lis apud iudicem, ex lite ac iudicio condemnatio, ex condemnatione compedes, gangraena, vel sideratio, et mulcta.
"A. After the sacrifice, a feast . . . after the feast, drinking. B. Fine, in my humble opinion! A. Yes, but after drinking comes mockery, after mockery filthy insult, after insult a law-suit, after the law-suit a verdict, after the verdict shackles, the stocks, and a fine."
§ 347
Quanquam figuras omnes sententiae Vossius dicit in rebus ipsis quandam habere dignitatem: non tamen omnes huc traho, nec plurimas, sed eas potissimum, quas ex medio significatu vocis, § 330, auxeseis dicas, § 329. Nec enim opus est incrementum, nec minorem, satis adhuc verisimilem, hyperbolen synecdochice tantum auxesin dicere, nec superlationem meiotiken catachrestice tapinosin, § 339. Interim incrementi, § 334, quod climax stricte non sit, § 346, breve adhuc videamus exemplum ex Seneca, qui turpissimam ex negligentia iacturam eorum dolet, quorum,
Although Vossius says that all figures of thought have a certain dignity in the things themselves, nevertheless I do not draw them all here, nor very many, but especially those which, from the middle meaning of the word, § 330, you would call auxeseis, § 329. For there is no need to call increase, nor a lesser hyperbole still sufficiently plausible, only synecdochically an auxesis, nor to call a superlation meiotike catachrestically a tapinosis, § 339. Meanwhile let us still see a brief example of increase, § 334, which is not strictly climax, § 346, from Seneca, who grieves over "the most shameful loss from negligence" of those whose,
si volueris attendere, magna vitae pars elabitur male agentibus, maxima nihil agentibus, tota aliud agentibus.
"Furthermore, if you will pay close heed to the problem, you will find that the largest portion of our life passes while we are doing ill, a goodly share while we are doing nothing, and the whole while we are doing that which is not to the purpose."
Quanquam figuras omnes sententiae Vossius dicit in rebus ipsis quandam habere dignitatem: non tamen omnes huc traho, nec plurimas, sed eas potissimum, quas ex medio significatu vocis, § 330, auxeseis dicas, § 329. Nec enim opus est incrementum, nec minorem, satis adhuc verisimilem, hyperbolen synecdochice tantum auxesin dicere, nec superlationem meiotiken catachrestice tapinosin, § 339. Interim incrementi, § 334, quod climax stricte non sit, § 346, breve adhuc videamus exemplum ex Seneca, qui turpissimam ex negligentia iacturam eorum dolet, quorum,
Although Vossius says that all figures of thought have a certain dignity in the things themselves, nevertheless I do not draw them all here, nor very many, but especially those which, from the middle meaning of the word, § 330, you would call auxeseis, § 329. For there is no need to call increase, nor a lesser hyperbole still sufficiently plausible, only synecdochically an auxesis, nor to call a superlation meiotike catachrestically a tapinosis, § 339. Meanwhile let us still see a brief example of increase, § 334, which is not strictly climax, § 346, from Seneca, who grieves over "the most shameful loss from negligence" of those whose,
si volueris attendere, magna vitae pars elabitur male agentibus, maxima nihil agentibus, tota aliud agentibus.
"Furthermore, if you will pay close heed to the problem, you will find that the largest portion of our life passes while we are doing ill, a goodly share while we are doing nothing, and the whole while we are doing that which is not to the purpose."
Quanquam figuras omnes sententiae Vossius
Although Vossius says that all figures of thought have
dicit in rebus ipsis quandam habere dignitatem:
a certain dignity in the things themselves, nevertheless I
non tamen omnes huc traho, nec plurimas,
do not draw them all here, nor very many,
sed eas potissimum, quas ex medio significatu vocis,
but especially those which, from the middle meaning of the
§ 330, auxeseis dicas, § 329.
word, § 330, you would call auxeseis, § 329.
Nec enim opus est incrementum, nec minorem,
For there is no need to call increase,
satis adhuc verisimilem, hyperbolen synecdochice
nor a lesser hyperbole still sufficiently plausible,
tantum auxesin dicere, nec superlationem
only synecdochically an auxesis, nor to call a superlation
meiotiken catachrestice tapinosin, § 339. Interim
meiotike catachrestically a tapinosis, § 339. Meanwhile let us still
incrementi, § 334,
see a brief example of increase, § 334,
quod climax stricte non sit, § 346,
which is not strictly climax, § 346,
breve adhuc videamus exemplum ex Seneca,
from Seneca,
qui turpissimam ex negligentia iacturam eorum dolet,
who grieves over "the most shameful loss from negligence" of those
quorum,
whose,
si volueris attendere, magna vitae pars elabitur male agentibus, maxima nihil agentibus, tota aliud agentibus.
"Furthermore, if you will pay close heed to the problem, you will find that the largest portion of our life passes while we are doing ill, a goodly share while we are doing nothing, and the whole while we are doing that which is not to the purpose."
Quanquam figuras omnes sententiae Vossius dicit in rebus ipsis quandam habere dignitatem: non tamen omnes huc traho, nec plurimas, sed eas potissimum, quas ex medio significatu vocis, § 330, auxeseis dicas, § 329. Nec enim opus est incrementum, nec minorem, satis adhuc verisimilem, hyperbolen synecdochice tantum auxesin dicere, nec superlationem meiotiken catachrestice tapinosin, § 339. Interim incrementi, § 334, quod climax stricte non sit, § 346, breve adhuc videamus exemplum ex Seneca, qui turpissimam ex negligentia iacturam eorum dolet, quorum, / Although Vossius says that all figures of thought have a certain dignity in the things themselves, nevertheless I do not draw them all here, nor very many, but especially those which, from the middle meaning of the word, § 330, you would call auxeseis, § 329. For there is no need to call increase, nor a lesser hyperbole still sufficiently plausible, only synecdochically an auxesis, nor to call a superlation meiotike catachrestically a tapinosis, § 339. Meanwhile let us still see a brief example of increase, § 334, which is not strictly climax, § 346, from Seneca, who grieves over "the most shameful loss from negligence" of those whose,
si volueris attendere, magna vitae pars elabitur male agentibus, maxima nihil agentibus, tota aliud agentibus.
"Furthermore, if you will pay close heed to the problem, you will find that the largest portion of our life passes while we are doing ill, a goodly share while we are doing nothing, and the whole while we are doing that which is not to the purpose."
§ 348
Synathroismum, quem aliqui congeriem dicunt, iam in argumentis locupletantibus vidimus, § 148, et in augentibus ad sublimitatem usque, § 298. Valet enim et in tenui, et in medio cogitandi genere complexus eiusmodi, quo congestarum veluti totum animis offertur, magnam absolute, quantamque relativa quaeritur, excitare perceptionem. Ita Cicero, pro lege Manilia:
Synathroismus, which some call a congeries, we have already seen among enriching arguments, § 148, and among augmenting arguments even up to sublimity, § 298. For such a complex has force both in the slight and in the middle kind of thinking, by which, as it were, the whole of things heaped together is offered to minds, to excite a perception great absolutely and as great relatively as is being sought. Thus Cicero, For the Manilian Law:
Quod denique belli genus esse potest, in quo eum (Pompeium) non exercuerit fortuna reipublicae? Civile, Africanum, Transalpinum, Hispaniense, mixtum ex civitatibus atque ex bellicosissimis nationibus, servile, navale bellum, varia et diversa genera bellorum et hostium, non solum gesta ab hoc uno, sed etiam confecta.
"In short, what description of war can there be in which the fortune of the republic has not given him practice? Civil war, African war, Transalpine war, Spanish war, promiscuous war of the most warlike cities and nations, servile war, naval war, every variety and diversity of wars and of enemies, has not only been encountered by this one man, but encountered victoriously."
Congeries maior, hinc et celerior, huc etiam pertinet epitrochasmus, Virg. Aen. IV.
A greater congeries, and hence also a swifter one, also belongs here: epitrochasmus, Virgil, Aeneid IV:
faces in castra tulissem, / Implessemque foros flammis, natumque patremque / Cum genere extinxem, memet super ipsa dedissem.
"Would I had
attacked their camp with torches, kindled flame
from ship to ship, until that son and sire,
with that whole tribe, were unto ashes burned
in one huge holocaust–myself its crown!"
Synathroismum, quem aliqui congeriem dicunt, iam in argumentis locupletantibus vidimus, § 148, et in augentibus ad sublimitatem usque, § 298. Valet enim et in tenui, et in medio cogitandi genere complexus eiusmodi, quo congestarum veluti totum animis offertur, magnam absolute, quantamque relativa quaeritur, excitare perceptionem.
Synathroismus, which some call a congeries, we have already seen among enriching arguments, § 148, and among augmenting arguments even up to sublimity, § 298. For such a complex has force both in the slight and in the middle kind of thinking, by which, as it were, the whole of things heaped together is offered to minds, to excite a perception great absolutely and as great relatively as is being sought.
Ita Cicero, pro lege Manilia:
Thus Cicero, For the Manilian Law:
Quod denique belli genus esse potest, in quo eum (Pompeium) non exercuerit fortuna reipublicae? Civile, Africanum, Transalpinum, Hispaniense, mixtum ex civitatibus atque ex bellicosissimis nationibus, servile, navale bellum, varia et diversa genera bellorum et hostium, non solum gesta ab hoc uno, sed etiam confecta.
"In short, what description of war can there be in which the fortune of the republic has not given him practice? Civil war, African war, Transalpine war, Spanish war, promiscuous war of the most warlike cities and nations, servile war, naval war, every variety and diversity of wars and of enemies, has not only been encountered by this one man, but encountered victoriously."
Congeries maior, hinc et celerior, huc etiam pertinet epitrochasmus, Virg. Aen. IV.
A greater congeries, and hence also a swifter one, also belongs here: epitrochasmus, Virgil, Aeneid IV:
faces in castra tulissem, / Implessemque foros flammis, natumque patremque / Cum genere extinxem, memet super ipsa dedissem.
"Would I had
attacked their camp with torches, kindled flame
from ship to ship, until that son and sire,
with that whole tribe, were unto ashes burned
in one huge holocaust–myself its crown!"
Synathroismum, quem aliqui congeriem dicunt,
Synathroismus, which some call a congeries, we have
iam in argumentis locupletantibus vidimus, § 148,
already seen among enriching arguments, § 148,
et in augentibus ad sublimitatem usque, § 298.
and among augmenting arguments even up to sublimity, § 298.
Valet enim et in tenui,
For such a complex has force both in the slight
et in medio cogitandi
and in the middle kind of thinking, by which,
genere complexus eiusmodi, quo congestarum veluti totum animis offertur,
as it were, the whole of things heaped together is offered
magnam absolute,
to minds, to excite a perception great absolutely
quantamque relativa quaeritur, excitare perceptionem.
and as great relatively as is being sought.
Ita Cicero, pro lege Manilia:
Thus Cicero, For the Manilian Law:
Quod denique belli genus esse potest, in quo eum (Pompeium) non exercuerit fortuna reipublicae? Civile, Africanum, Transalpinum, Hispaniense, mixtum ex civitatibus atque ex bellicosissimis nationibus, servile, navale bellum, varia et diversa genera bellorum et hostium, non solum gesta ab hoc uno, sed etiam confecta.
"In short, what description of war can there be in which the fortune of the republic has not given him practice? Civil war, African war, Transalpine war, Spanish war, promiscuous war of the most warlike cities and nations, servile war, naval war, every variety and diversity of wars and of enemies, has not only been encountered by this one man, but encountered victoriously."
Congeries maior, hinc et celerior, huc etiam pertinet
A greater congeries, and hence also a swifter one, also belongs here:
epitrochasmus, Virg. Aen. IV.
epitrochasmus, Virgil, Aeneid IV:
faces in castra tulissem, / Implessemque foros flammis, natumque patremque / Cum genere extinxem, memet super ipsa dedissem.
"Would I had
attacked their camp with torches, kindled flame
from ship to ship, until that son and sire,
with that whole tribe, were unto ashes burned
in one huge holocaust–myself its crown!"
Synathroismum, quem aliqui congeriem dicunt, iam in argumentis locupletantibus vidimus, § 148, et in augentibus ad sublimitatem usque, § 298. Valet enim et in tenui, et in medio cogitandi genere complexus eiusmodi, quo congestarum veluti totum animis offertur, magnam absolute, quantamque relativa quaeritur, excitare perceptionem. / Synathroismus, which some call a congeries, we have already seen among enriching arguments, § 148, and among augmenting arguments even up to sublimity, § 298. For such a complex has force both in the slight and in the middle kind of thinking, by which, as it were, the whole of things heaped together is offered to minds, to excite a perception great absolutely and as great relatively as is being sought.
Ita Cicero, pro lege Manilia: / Thus Cicero, For the Manilian Law:
Quod denique belli genus esse potest, in quo eum (Pompeium) non exercuerit fortuna reipublicae? Civile, Africanum, Transalpinum, Hispaniense, mixtum ex civitatibus atque ex bellicosissimis nationibus, servile, navale bellum, varia et diversa genera bellorum et hostium, non solum gesta ab hoc uno, sed etiam confecta.
"In short, what description of war can there be in which the fortune of the republic has not given him practice? Civil war, African war, Transalpine war, Spanish war, promiscuous war of the most warlike cities and nations, servile war, naval war, every variety and diversity of wars and of enemies, has not only been encountered by this one man, but encountered victoriously."
Congeries maior, hinc et celerior, huc etiam pertinet epitrochasmus, Virg. Aen. IV. / A greater congeries, and hence also a swifter one, also belongs here: epitrochasmus, Virgil, Aeneid IV:
faces in castra tulissem, / Implessemque foros flammis, natumque patremque / Cum genere extinxem, memet super ipsa dedissem.
"Would I had
attacked their camp with torches, kindled flame
from ship to ship, until that son and sire,
with that whole tribe, were unto ashes burned
in one huge holocaust–myself its crown!"
§ 349
In augentibus sine dubio habeamus Parrhesian, implicite vel explicite ostendentem, ut certa meditatio meditationisve significatio decerneretur, opus nobis insigni fuisse libertatis nisu, non nisi post luctam aliquam vicisse tamen in animo meliorem caussam. Post eiusmodi enim prologum, vel tacitam insinuationem, sane non vulgaria solent exspectari ac trita. Hoc argumentum an figura dicatur semper, an nunquam rhetoribus, mihi perinde est. Utitur eodem cum effectu, Sinon apud Virgilium, quando inter praemissa iam huc pertinentia, Aen. II, 77:
Among augmenting arguments let us undoubtedly have parrhesia, implicitly or explicitly showing that, in order for a certain thought or signification of thought to be decided upon, there was need for a notable effort of freedom on our part, and that only after some struggle did the better cause nevertheless conquer in the mind. For after a prologue of this sort, or a tacit insinuation, certainly not common and worn-out things are usually expected. Whether this argument is always called a figure by rhetoricians, or never, is all the same to me. Sinon in Virgil uses it with the same effect when, among premises already belonging here, Aeneid II.77, he says:
Cuncta equidem tibi, rex, fuerint quaecumque, fatebor / Vera, inquit, neque me Argolica de gente negabo. / Hoc primum. Nec, si miserum fortuna Sinonem / Finxit, vanum etiam mendacemque improba finget.
"O King! I will confess, whate'er befall,
the whole unvarnished truth. I will not hide
my Grecian birth. Yea, thus will I begin.
For Fortune has brought wretched Sinon low;
but never shall her cruelty impair
his honor and his truth."
In augentibus sine dubio habeamus Parrhesian, implicite vel explicite ostendentem, ut certa meditatio meditationisve significatio decerneretur, opus nobis insigni fuisse libertatis nisu, non nisi post luctam aliquam vicisse tamen in animo meliorem caussam.
Among augmenting arguments let us undoubtedly have parrhesia, implicitly or explicitly showing that, in order for a certain thought or signification of thought to be decided upon, there was need for a notable effort of freedom on our part, and that only after some struggle did the better cause nevertheless conquer in the mind.
Post eiusmodi enim prologum, vel tacitam insinuationem, sane non vulgaria solent exspectari ac trita.
For after a prologue of this sort, or a tacit insinuation, certainly not common and worn-out things are usually expected.
Hoc argumentum an figura dicatur semper, an nunquam rhetoribus, mihi perinde est.
Whether this argument is always called a figure by rhetoricians, or never, is all the same to me.
Utitur eodem cum effectu, Sinon apud Virgilium, quando inter praemissa iam huc pertinentia, Aen. II, 77:
Sinon in Virgil uses it with the same effect when, among premises already belonging here, Aeneid II.77, he says:
Cuncta equidem tibi, rex, fuerint quaecumque, fatebor / Vera, inquit, neque me Argolica de gente negabo. / Hoc primum. Nec, si miserum fortuna Sinonem / Finxit, vanum etiam mendacemque improba finget.
"O King! I will confess, whate'er befall,
the whole unvarnished truth. I will not hide
my Grecian birth. Yea, thus will I begin.
For Fortune has brought wretched Sinon low;
but never shall her cruelty impair
his honor and his truth."
In augentibus sine dubio habeamus Parrhesian,
Among augmenting arguments let us undoubtedly have parrhesia,
implicite vel explicite ostendentem, ut
implicitly or explicitly showing that, in order for a
certa meditatio meditationisve significatio decerneretur,
certain thought or signification of thought to be decided
opus nobis insigni fuisse libertatis nisu,
upon, there was need for a notable effort of freedom
non nisi post luctam aliquam
on our part, and that only after some struggle
vicisse tamen in animo meliorem caussam.
did the better cause nevertheless conquer in the mind.
Post eiusmodi enim prologum, vel
For after a prologue of this sort,
tacitam insinuationem, sane non vulgaria solent exspectari
or a tacit insinuation, certainly not common
ac trita.
and worn-out things are usually expected.
Hoc argumentum an figura dicatur semper,
Whether this argument is always called a figure by
an nunquam rhetoribus, mihi perinde est.
rhetoricians, or never, is all the same to me.
Utitur eodem cum effectu, Sinon apud Virgilium,
Sinon in Virgil uses it with the same
quando inter praemissa iam huc pertinentia, Aen. II, 77:
effect when, among premises already belonging here, Aeneid II.77, he says:
Cuncta equidem tibi, rex, fuerint quaecumque, fatebor / Vera, inquit, neque me Argolica de gente negabo. / Hoc primum. Nec, si miserum fortuna Sinonem / Finxit, vanum etiam mendacemque improba finget.
"O King! I will confess, whate'er befall,
the whole unvarnished truth. I will not hide
my Grecian birth. Yea, thus will I begin.
For Fortune has brought wretched Sinon low;
but never shall her cruelty impair
his honor and his truth."
In augentibus sine dubio habeamus Parrhesian, implicite vel explicite ostendentem, ut certa meditatio meditationisve significatio decerneretur, opus nobis insigni fuisse libertatis nisu, non nisi post luctam aliquam vicisse tamen in animo meliorem caussam. / Among augmenting arguments let us undoubtedly have parrhesia, implicitly or explicitly showing that, in order for a certain thought or signification of thought to be decided upon, there was need for a notable effort of freedom on our part, and that only after some struggle did the better cause nevertheless conquer in the mind.
Post eiusmodi enim prologum, vel tacitam insinuationem, sane non vulgaria solent exspectari ac trita. / For after a prologue of this sort, or a tacit insinuation, certainly not common and worn-out things are usually expected.
Hoc argumentum an figura dicatur semper, an nunquam rhetoribus, mihi perinde est. / Whether this argument is always called a figure by rhetoricians, or never, is all the same to me.
Utitur eodem cum effectu, Sinon apud Virgilium, quando inter praemissa iam huc pertinentia, Aen. II, 77: / Sinon in Virgil uses it with the same effect when, among premises already belonging here, Aeneid II.77, he says:
Cuncta equidem tibi, rex, fuerint quaecumque, fatebor / Vera, inquit, neque me Argolica de gente negabo. / Hoc primum. Nec, si miserum fortuna Sinonem / Finxit, vanum etiam mendacemque improba finget.
"O King! I will confess, whate'er befall,
the whole unvarnished truth. I will not hide
my Grecian birth. Yea, thus will I begin.
For Fortune has brought wretched Sinon low;
but never shall her cruelty impair
his honor and his truth."
§ 350
Pergit fictus Sinon meta polles parrhesias, donec attentionem acuisse se satis putat. Tum vero luctam intra animum denuo simulat. 101.
The fabricated Sinon proceeds with much parrhesia, until he thinks that he has sufficiently sharpened attention. Then indeed he again simulates a struggle within his mind, line 101:
Sed quid ego haec autem nequicquam ingrata revolvo?
"but why unfold this useless, cruel story?"
e.c. quo effectu?
etc. With what effect?
Tum vero ardemus scitari et quaerere caussas, / Ignari scelerum tantorum artisque Pelasgae / Prosequitur pavitans.
"We ply him then with passionate appeal
and question all his cause: of guilt so dire
or such Greek guile we harbored not the thought.
So on he prates, with well-feigned grief and fear,
and from his lying heart thus told his tale:"
Quum autem rem iam acu paene tangeret, cuius gratia omnis ludebatur fabula, non verbum prius, quam
But when he was now almost touching with the needle the matter for the sake of which the whole tale was being played, not a word came before he
Sustulit exutas vinclis ad sidera palmas: / Vos aeterni ignes, et non violabile vestrum / Testor numen, ait, vos arae, ensesque nefandi, / Quos fugi, vittaeque deum, quas hostia gessi. / Fas mihi Graiorum sacrata resolvere iura, / Fas odisse viros, atque omnia ferre sub auras, / Si qua tegunt. Teneor patriae nec legibus ullis. Tu modo promissis maneas, servataque serves, / Troia, fidem, si vera feram, si magna rependam.
"the other lifted up
his hands, now freed and chainless, to the skies:
“O ever-burning and inviolate fires,
witness my word! O altars and sharp steel,
whose curse I fled, O fillets of the gods,
which bound a victim's helpless forehead, hear!
'T is lawful now to break the oath that gave
my troth to Greece. To execrate her kings
is now my solemn duty. Their whole plot
I publish to the world. No fatherland
and no allegiance binds me any more.
O Troy, whom I have saved, I bid thee keep
the pledge of safety by good Priam given,
for my true tale shall my rich ransom be.”"
Eventus docuit, quanti haec habita sit parrhesia, et narratio huic involuta.
The outcome taught how highly this parrhesia was held, and the narrative wrapped within it.
Pergit fictus Sinon meta polles parrhesias, donec attentionem acuisse se satis putat.
The fabricated Sinon proceeds with much parrhesia, until he thinks that he has sufficiently sharpened attention.
Tum vero luctam intra animum denuo simulat. 101.
Then indeed he again simulates a struggle within his mind, line 101:
Sed quid ego haec autem nequicquam ingrata revolvo?
"but why unfold this useless, cruel story?"
e.c. quo effectu?
etc. With what effect?
Tum vero ardemus scitari et quaerere caussas, / Ignari scelerum tantorum artisque Pelasgae / Prosequitur pavitans.
"We ply him then with passionate appeal
and question all his cause: of guilt so dire
or such Greek guile we harbored not the thought.
So on he prates, with well-feigned grief and fear,
and from his lying heart thus told his tale:"
Quum autem rem iam acu paene tangeret, cuius gratia omnis ludebatur fabula, non verbum prius, quam
But when he was now almost touching with the needle the matter for the sake of which the whole tale was being played, not a word came before he
Sustulit exutas vinclis ad sidera palmas: / Vos aeterni ignes, et non violabile vestrum / Testor numen, ait, vos arae, ensesque nefandi, / Quos fugi, vittaeque deum, quas hostia gessi. / Fas mihi Graiorum sacrata resolvere iura, / Fas odisse viros, atque omnia ferre sub auras, / Si qua tegunt. Teneor patriae nec legibus ullis. Tu modo promissis maneas, servataque serves, / Troia, fidem, si vera feram, si magna rependam.
"the other lifted up
his hands, now freed and chainless, to the skies:
“O ever-burning and inviolate fires,
witness my word! O altars and sharp steel,
whose curse I fled, O fillets of the gods,
which bound a victim's helpless forehead, hear!
'T is lawful now to break the oath that gave
my troth to Greece. To execrate her kings
is now my solemn duty. Their whole plot
I publish to the world. No fatherland
and no allegiance binds me any more.
O Troy, whom I have saved, I bid thee keep
the pledge of safety by good Priam given,
for my true tale shall my rich ransom be.”"
Eventus docuit, quanti haec habita sit parrhesia, et narratio huic involuta.
The outcome taught how highly this parrhesia was held, and the narrative wrapped within it.
Pergit fictus Sinon meta polles parrhesias,
The fabricated Sinon proceeds with much parrhesia,
donec attentionem acuisse se satis putat.
until he thinks that he has sufficiently sharpened attention.
Tum vero luctam intra animum denuo simulat.
Then indeed he again simulates
101.
a struggle within his mind, line 101:
Sed quid ego haec autem nequicquam ingrata revolvo?
"but why unfold this useless, cruel story?"
e.c. quo effectu?
etc. With what effect?
Tum vero ardemus scitari et quaerere caussas, / Ignari scelerum tantorum artisque Pelasgae / Prosequitur pavitans.
"We ply him then with passionate appeal
and question all his cause: of guilt so dire
or such Greek guile we harbored not the thought.
So on he prates, with well-feigned grief and fear,
and from his lying heart thus told his tale:"
Quum autem rem iam acu paene
But when he was now almost touching with
tangeret, cuius gratia
the needle the matter for the sake of which
omnis ludebatur fabula, non verbum prius, quam
the whole tale was being played, not a word came before he
Sustulit exutas vinclis ad sidera palmas: / Vos aeterni ignes, et non violabile vestrum / Testor numen, ait, vos arae, ensesque nefandi, / Quos fugi, vittaeque deum, quas hostia gessi. / Fas mihi Graiorum sacrata resolvere iura, / Fas odisse viros, atque omnia ferre sub auras, / Si qua tegunt. Teneor patriae nec legibus ullis. Tu modo promissis maneas, servataque serves, / Troia, fidem, si vera feram, si magna rependam.
"the other lifted up
his hands, now freed and chainless, to the skies:
“O ever-burning and inviolate fires,
witness my word! O altars and sharp steel,
whose curse I fled, O fillets of the gods,
which bound a victim's helpless forehead, hear!
'T is lawful now to break the oath that gave
my troth to Greece. To execrate her kings
is now my solemn duty. Their whole plot
I publish to the world. No fatherland
and no allegiance binds me any more.
O Troy, whom I have saved, I bid thee keep
the pledge of safety by good Priam given,
for my true tale shall my rich ransom be.”"
Eventus docuit, quanti haec habita sit parrhesia,
The outcome taught how highly this parrhesia
et narratio huic involuta.
was held, and the narrative wrapped within it.
Pergit fictus Sinon meta polles parrhesias, donec attentionem acuisse se satis putat. / The fabricated Sinon proceeds with much parrhesia, until he thinks that he has sufficiently sharpened attention.
Tum vero luctam intra animum denuo simulat. 101. / Then indeed he again simulates a struggle within his mind, line 101:
Sed quid ego haec autem nequicquam ingrata revolvo?
"but why unfold this useless, cruel story?"
e.c. quo effectu? / etc. With what effect?
Tum vero ardemus scitari et quaerere caussas, / Ignari scelerum tantorum artisque Pelasgae / Prosequitur pavitans.
"We ply him then with passionate appeal
and question all his cause: of guilt so dire
or such Greek guile we harbored not the thought.
So on he prates, with well-feigned grief and fear,
and from his lying heart thus told his tale:"
Quum autem rem iam acu paene tangeret, cuius gratia omnis ludebatur fabula, non verbum prius, quam / But when he was now almost touching with the needle the matter for the sake of which the whole tale was being played, not a word came before he
Sustulit exutas vinclis ad sidera palmas: / Vos aeterni ignes, et non violabile vestrum / Testor numen, ait, vos arae, ensesque nefandi, / Quos fugi, vittaeque deum, quas hostia gessi. / Fas mihi Graiorum sacrata resolvere iura, / Fas odisse viros, atque omnia ferre sub auras, / Si qua tegunt. Teneor patriae nec legibus ullis. Tu modo promissis maneas, servataque serves, / Troia, fidem, si vera feram, si magna rependam.
"the other lifted up
his hands, now freed and chainless, to the skies:
“O ever-burning and inviolate fires,
witness my word! O altars and sharp steel,
whose curse I fled, O fillets of the gods,
which bound a victim's helpless forehead, hear!
'T is lawful now to break the oath that gave
my troth to Greece. To execrate her kings
is now my solemn duty. Their whole plot
I publish to the world. No fatherland
and no allegiance binds me any more.
O Troy, whom I have saved, I bid thee keep
the pledge of safety by good Priam given,
for my true tale shall my rich ransom be.”"
Eventus docuit, quanti haec habita sit parrhesia, et narratio huic involuta. / The outcome taught how highly this parrhesia was held, and the narrative wrapped within it.