Aesthetica

Eutrapelias mentionem iniicere non possum, quin veniat forsitan aliquibus eius in mentem, quod Eph. V.4 illa omnino Christianis prohibita censeatur. Non inquiram heic in id, an omnia per fidem sanctissimam illicita possint etiam, ut vetita, considerari per solas aesthetices regulas philosophicas: dabo modo obiter interpretationem loci, quam ego verissimam habeo:

I cannot begin mention of eutrapelia without its perhaps coming into some persons' minds that in Ephesians V.4 it is judged altogether prohibited for Christians. I shall not inquire here into whether all things illicit by most holy faith can also, as forbidden, be considered through the philosophical rules of aesthetics alone. I shall only give in passing the interpretation of the passage which I hold to be truest:

Si autem quaeratis, quid morologias amplectar titulo, est illa eutrapelia (kata) ta ouk anekonta, omnis illa cogitandi agendique ratio, quam urbanitatis festivitatisque titulis tegunt, quae vere tamen decoro, eoque Christiano, contraria est. § 212.

But if you ask what I embrace under the title of morologia, it is that eutrapelia (kata) ta ouk anekonta: all that way of thinking and acting which they cover with titles of urbanity and festivity, but which is truly contrary to decorum, and that Christian decorum, § 212.

Eutrapelias mentionem iniicere non possum, quin veniat forsitan aliquibus eius in mentem, quod Eph.

I cannot begin mention of eutrapelia without its perhaps coming into some persons' minds that in Ephesians V.4 it is judged altogether prohibited for Christians.

V.4 illa omnino Christianis prohibita censeatur. Non inquiram heic in id, an omnia per fidem sanctissimam illicita possint etiam, ut vetita, considerari per solas aesthetices regulas philosophicas: dabo modo obiter interpretationem loci, quam ego verissimam habeo:

I shall not inquire here into whether all things illicit by most holy faith can also, as forbidden, be considered through the philosophical rules of aesthetics alone. I shall only give in passing the interpretation of the passage which I hold to be truest:

Si autem quaeratis, quid morologias amplectar titulo, est illa eutrapelia (kata) ta ouk anekonta, omnis illa cogitandi agendique ratio, quam urbanitatis festivitatisque titulis tegunt, quae vere tamen decoro, eoque Christiano, contraria est. § 212.

But if you ask what I embrace under the title of morologia, it is that eutrapelia (kata) ta ouk anekonta: all that way of thinking and acting which they cover with titles of urbanity and festivity, but which is truly contrary to decorum, and that Christian decorum, § 212.

Difficillimum utique vel psychologice tantum rem considerantibus haberi debet, ita ingenium deliberato consilio versatile reddere, moresque toties amabiliter variare, semper tamen rectos et vere bellos, ut

It must surely be held very difficult, even by those considering the matter only psychologically, so to make one's talent versatile by deliberate counsel, and so often to vary one's manners amiably, yet always rightly and truly beautifully, that

neque naufragium facias unquam in scopulos dicacium, obscenitatem, maledicentiam, vel omnino rerum caelestium profanationem, nec dictum tuum ullum, ullum ridiculum, suasore Cicerone, vel sit nimis frequens, quia scurrae hoc est, vel subobscenum, quia est mimi, vel petulans, quia improbi hominis, nec in calamitosos, quia inhumanum, nec in facinorosos, quia leve id supplicium, neque quaesitum et domo allatum, quia frigidum, nec fere ad lacessendum, quia respondetur et ingeniosius et humanius, nec in caros vel nostros, vel multorum, quia odiosum, nec in potentes et dignitate praeditos, quia praeter debitam venerationem et observantiam, nec atrox et contumeliosus in quemquam, quia insanabile.

and that you never make shipwreck on the rocks of witty sayings: obscenity, slander, or in general the profanation of heavenly things. Nor, with Cicero as adviser, should any saying of yours, any joke, be too frequent, because this belongs to a buffoon; or somewhat obscene, because it belongs to a mime; or wanton, because it belongs to a bad person; nor against the unfortunate, because that is inhuman; nor against criminals, because that is a light punishment; nor sought out and brought from home, because it is cold; nor almost for provoking, because it is answered both more ingeniously and more humanely; nor against those dear to us, or our own, or many people, because it is hateful; nor against the powerful and those endowed with dignity, because it goes beyond due veneration and respect; nor savage and insulting against anyone, because it is incurable.

Difficillimum utique vel psychologice tantum rem considerantibus haberi debet, ita ingenium deliberato consilio versatile reddere, moresque toties amabiliter variare, semper tamen rectos et vere bellos, ut

It must surely be held very difficult, even by those considering the matter only psychologically, so to make one's talent versatile by deliberate counsel, and so often to vary one's manners amiably, yet always rightly and truly beautifully, that

neque naufragium facias unquam in scopulos dicacium, obscenitatem, maledicentiam, vel omnino rerum caelestium profanationem, nec dictum tuum ullum, ullum ridiculum, suasore Cicerone, vel sit nimis frequens, quia scurrae hoc est, vel subobscenum, quia est mimi, vel petulans, quia improbi hominis, nec in calamitosos, quia inhumanum, nec in facinorosos, quia leve id supplicium, neque quaesitum et domo allatum, quia frigidum, nec fere ad lacessendum, quia respondetur et ingeniosius et humanius, nec in caros vel nostros, vel multorum, quia odiosum, nec in potentes et dignitate praeditos, quia praeter debitam venerationem et observantiam, nec atrox et contumeliosus in quemquam, quia insanabile.

and that you never make shipwreck on the rocks of witty sayings: obscenity, slander, or in general the profanation of heavenly things. Nor, with Cicero as adviser, should any saying of yours, any joke, be too frequent, because this belongs to a buffoon; or somewhat obscene, because it belongs to a mime; or wanton, because it belongs to a bad person; nor against the unfortunate, because that is inhuman; nor against criminals, because that is a light punishment; nor sought out and brought from home, because it is cold; nor almost for provoking, because it is answered both more ingeniously and more humanely; nor against those dear to us, or our own, or many people, because it is hateful; nor against the powerful and those endowed with dignity, because it goes beyond due veneration and respect; nor savage and insulting against anyone, because it is incurable.

Eidem Ciceroni off. I.

For the same Cicero, De officiis I, "the distinction is easy between an ingenuous" – elegant, urbane, ingenious, witty –

Verum sit facilis in theoria et in abstracto, quod aiunt, facilis sit in multis, ex una parte liberalioribus, ex altera ad infimam humilitatem et faecem vergentibus, instar plumbi, sit facilis animo sereno, quieto, lente festinanti, extraque teli iactum immo extra ipsas partes posito, velut iudex litem suam non faciens. Disparebit tamen facilitas, si iam iamque dictum dicturus, quod subito occurrens iam in primo ore habeas, citissime transitura opportunitate, concipiaris, quod honesti maleque morati circa confinia ludat, nonnihil animo commotior, et in quendam iocandi velut enthousiasmon delatus, S. V. vel si dictum examines alterius te vel ipsum, vel tuos petentis, vel a quo certe timeas. e.c.

But let it be easy in theory and in the abstract, as they say; let it be easy for many, on one side rather liberal, on the other verging toward the lowest humility and dregs, like lead; let it be easy for a serene, quiet mind, hastening slowly, placed outside the throw of the weapon, indeed outside the parties themselves, like a judge not making the lawsuit his own. Yet the ease will disappear if you are about to utter a saying, already on your first lips because it has suddenly occurred to you, with the opportunity very swiftly passing; if you conceive something that "plays around the boundaries" of the honorable and the badly moralized, with the mind somewhat more moved and carried into a certain enthousiasmos of joking, Section V; or if you examine a saying of another person aiming at you yourself, or at your own people, or from whom you certainly fear something, etc.

Eidem Ciceroni off. I.

For the same Cicero, De officiis I, "the distinction is easy between an ingenuous" – elegant, urbane, ingenious, witty –

Verum sit facilis in theoria et in abstracto, quod aiunt, facilis sit in multis, ex una parte liberalioribus, ex altera ad infimam humilitatem et faecem vergentibus, instar plumbi, sit facilis animo sereno, quieto, lente festinanti, extraque teli iactum immo extra ipsas partes posito, velut iudex litem suam non faciens.

But let it be easy in theory and in the abstract, as they say; let it be easy for many, on one side rather liberal, on the other verging toward the lowest humility and dregs, like lead; let it be easy for a serene, quiet mind, hastening slowly, placed outside the throw of the weapon, indeed outside the parties themselves, like a judge not making the lawsuit his own.

Disparebit tamen facilitas, si iam iamque dictum dicturus, quod subito occurrens iam in primo ore habeas, citissime transitura opportunitate, concipiaris, quod honesti maleque morati circa confinia ludat, nonnihil animo commotior, et in quendam iocandi velut enthousiasmon delatus, S. V. vel si dictum examines alterius te vel ipsum, vel tuos petentis, vel a quo certe timeas. e.c.

Yet the ease will disappear if you are about to utter a saying, already on your first lips because it has suddenly occurred to you, with the opportunity very swiftly passing; if you conceive something that "plays around the boundaries" of the honorable and the badly moralized, with the mind somewhat more moved and carried into a certain enthousiasmos of joking, Section V; or if you examine a saying of another person aiming at you yourself, or at your own people, or from whom you certainly fear something, etc.

Secundum nos iudicaturum reor, qui porro perpenderit, an exempla iocorum elegantium ab ipso Cicerone generatim dicta l. c. sint ea vere omnia. 1) Plautus noster, § 262. de quo tamen denuo generatim et indefinite Horatius A. P. 270:

I think that a person intending to judge according to us will further consider whether the examples of elegant jokes generally mentioned by Cicero himself in the same place are truly all such. 1) "Our Plautus," § 262, concerning whom Horace nevertheless again says generally and indefinitely, Ars poetica 270:

2) Atticorum antiqua comoedia, cuius tamen, auctore Horatio l. c. 282. dicacitatis vitio reprimendo lege opus fuit.

2) "The ancient comedy of the Attics," whose vice of jesting, however, according to Horace in the same place, 282, had to be restrained by law:

2) philosophi Socratici, quorum tamen ipse dux, ab oraculo sapientissimus mortalium declaratus effugere non potuit, quin, referente ipso Cicerone, a Zenone Stoico

2) The Socratic philosophers, whose very leader, declared by the oracle the wisest of mortals, could nevertheless not escape being called by the Stoic Zeno, as Cicero himself reports, an

nominaretur. Addamus, velut argumentum ad hominem, et eorum dictum, qui Ciceronem hunc ipsum

Let us add, as an argument to the person, the saying also of those who insultingly saluted this very Cicero as a

salutarunt iniuria, praeeuntem secuti Catonem, quando ille subridens aliquando:

following Cato who went before them, when he once said, smiling a little and speaking about Cicero:

Secundum nos iudicaturum reor, qui porro perpenderit, an exempla iocorum elegantium ab ipso Cicerone generatim dicta l. c. sint ea vere omnia. 1) Plautus noster, § 262. de quo tamen denuo generatim et indefinite Horatius A. P. 270:

I think that a person intending to judge according to us will further consider whether the examples of elegant jokes generally mentioned by Cicero himself in the same place are truly all such. 1) "Our Plautus," § 262, concerning whom Horace nevertheless again says generally and indefinitely, Ars poetica 270:

2) Atticorum antiqua comoedia, cuius tamen, auctore Horatio l. c. 282. dicacitatis vitio reprimendo lege opus fuit.

2) "The ancient comedy of the Attics," whose vice of jesting, however, according to Horace in the same place, 282, had to be restrained by law:

2) philosophi Socratici, quorum tamen ipse dux, ab oraculo sapientissimus mortalium declaratus effugere non potuit, quin, referente ipso Cicerone, a Zenone Stoico

2) The Socratic philosophers, whose very leader, declared by the oracle the wisest of mortals, could nevertheless not escape being called by the Stoic Zeno, as Cicero himself reports, an

nominaretur. Addamus, velut argumentum ad hominem, et eorum dictum, qui Ciceronem hunc ipsum

Let us add, as an argument to the person, the saying also of those who insultingly saluted this very Cicero as a

salutarunt iniuria, praeeuntem secuti Catonem, quando ille subridens aliquando:

following Cato who went before them, when he once said, smiling a little and speaking about Cicero:

Quorsum autem ista? §§ 377–379. Ut non assentiamur solum Ciceroni, quando ille l. c.

But to what end are these things? §§ 377–379. So that we may not only assent to Cicero when he says in the same place,

sed et in ipsis tenuibus et remissius suo quodam merito cogitandis eucharistian malimus, ex sanctissimo consilio, comitatem et gratiam affabilem, non sine sale, sectari, quam aut morologias valde suspectam, aut periculis undique septam eutrapeliam, eo cautiores, quo certius

but also, in slight things themselves and in things that by a certain merit of their own are to be thought more relaxedly, we may prefer, by most holy counsel, to pursue eucharistia, courteousness and affable grace, not without salt, rather than either very suspect morologia or eutrapelia hedged about on every side with dangers; being the more cautious the more certain it is that

§§ 376, 191.

§§ 376, 191.

Quorsum autem ista? §§ 377–379. Ut non assentiamur solum Ciceroni, quando ille l. c.

But to what end are these things? §§ 377–379. So that we may not only assent to Cicero when he says in the same place,

sed et in ipsis tenuibus et remissius suo quodam merito cogitandis eucharistian malimus, ex sanctissimo consilio, comitatem et gratiam affabilem, non sine sale, sectari, quam aut morologias valde suspectam, aut periculis undique septam eutrapeliam, eo cautiores, quo certius

but also, in slight things themselves and in things that by a certain merit of their own are to be thought more relaxedly, we may prefer, by most holy counsel, to pursue eucharistia, courteousness and affable grace, not without salt, rather than either very suspect morologia or eutrapelia hedged about on every side with dangers; being the more cautious the more certain it is that

§§ 376, 191.

§§ 376, 191.

Eo promptius natio solatium inveniet, cuius forte genius aptus quidem et tenuibus cum dignitate quadam excogitandis et ipsis iocis ac dictis cum lepore iaciendis est, gracilitate tamen et subtilitate nescio qua, per quam amabili, vinci dicitur a vicinis aliquibus, quoniam ingenia pulcra soli huic characteri forsan nata plura si numeret gens quaedam in civibus suis, mirum non est, eam si artem, quam solam possunt assequi, colunt felicius, ac vicini, quorum et altius surgere plura gravioresque simul personas induere valent et desiderant ingenia ac praecordiorum ingentes impetus, § 249. His enim
facilis iactura iocorum est.

So much more readily will a nation find consolation whose genius perhaps is indeed suited both to devising slight things with a certain dignity and to casting jokes and sayings themselves with charm, though it is said to be surpassed by some neighboring peoples in a certain slenderness and subtlety, however amiable. For if some nation numbers among its citizens more beautiful talents perhaps born for this character alone, it is not surprising if it cultivates more successfully that art which alone they can attain than do neighbors whose talents and great impulses of the heart both can and desire to rise higher and at the same time put on more numerous and weightier persons, § 249. For for these people "the loss of jokes is easy."

Eo promptius natio solatium inveniet, cuius forte genius aptus quidem et tenuibus cum dignitate quadam excogitandis et ipsis iocis ac dictis cum lepore iaciendis est, gracilitate tamen et subtilitate nescio qua, per quam amabili, vinci dicitur a vicinis aliquibus, quoniam ingenia pulcra soli huic characteri forsan nata plura si numeret gens quaedam in civibus suis, mirum non est, eam si artem, quam solam possunt assequi, colunt felicius, ac vicini, quorum et altius surgere plura gravioresque simul personas induere valent et desiderant ingenia ac praecordiorum ingentes impetus, § 249. His enim
facilis iactura iocorum est.

So much more readily will a nation find consolation whose genius perhaps is indeed suited both to devising slight things with a certain dignity and to casting jokes and sayings themselves with charm, though it is said to be surpassed by some neighboring peoples in a certain slenderness and subtlety, however amiable. For if some nation numbers among its citizens more beautiful talents perhaps born for this character alone, it is not surprising if it cultivates more successfully that art which alone they can attain than do neighbors whose talents and great impulses of the heart both can and desire to rise higher and at the same time put on more numerous and weightier persons, § 249. For for these people "the loss of jokes is easy."

Magnum satis ad tenuia proportionate cogitanda pectus ac ingenium, et potest, et ardet hoc magis pura a sordibus et rerum et significationis eloquutionisve sua et intaminata servare, quo se meminit plebi vicinius, quo hinc facilius posset turbae involvi, quam tamen non minus abhorret, ac illud sublime:
Odi profanum vulgus et arceo, § 243.
Idem in absolute magnis vel minimus, vel nunc saltim, ac unum ex minimis, se gerens animus, non sectatur paradoxa honestis tantum non omnibus ex simpliciori vivendi formula, sed satagit rerum suarum, si iisdem probare sua, si iisdem sine salebris ac spinis mentem evidenter declarare, si potest eosdem eius certiores reddere, quod persuadere volebat bonis, idque sine ambagibus, quas pauci capiant aequalium, § 244.

A breast and talent great enough for thinking slight things proportionately both can, and burns all the more, to keep itself pure from sordid things and untainted in its own matters, signification, or expression, because it remembers that it is nearer to the common people, and because from this it could more easily be involved with the crowd, which nevertheless it abhors no less than that sublime saying: "I hate the profane crowd and keep it away," § 243. The same mind, in things absolutely great, carrying itself as very little, or at least now as one of the least, does not pursue paradoxes drawn from a simpler formula of living for almost all honorable persons; instead it attends to its own affairs, if it can prove its own points to the same persons, if it can declare its mind plainly to the same without hidden places and thorns, if it can make those same persons more certain of what it wished to persuade to good men, and this without ambiguities which few of its equals understand, § 244.

Magnum satis ad tenuia proportionate cogitanda pectus ac ingenium, et potest, et ardet hoc magis pura a sordibus et rerum et significationis eloquutionisve sua et intaminata servare, quo se meminit plebi vicinius, quo hinc facilius posset turbae involvi, quam tamen non minus abhorret, ac illud sublime:
Odi profanum vulgus et arceo, § 243.
Idem in absolute magnis vel minimus, vel nunc saltim, ac unum ex minimis, se gerens animus, non sectatur paradoxa honestis tantum non omnibus ex simpliciori vivendi formula, sed satagit rerum suarum, si iisdem probare sua, si iisdem sine salebris ac spinis mentem evidenter declarare, si potest eosdem eius certiores reddere, quod persuadere volebat bonis, idque sine ambagibus, quas pauci capiant aequalium, § 244.

A breast and talent great enough for thinking slight things proportionately both can, and burns all the more, to keep itself pure from sordid things and untainted in its own matters, signification, or expression, because it remembers that it is nearer to the common people, and because from this it could more easily be involved with the crowd, which nevertheless it abhors no less than that sublime saying: "I hate the profane crowd and keep it away," § 243. The same mind, in things absolutely great, carrying itself as very little, or at least now as one of the least, does not pursue paradoxes drawn from a simpler formula of living for almost all honorable persons; instead it attends to its own affairs, if it can prove its own points to the same persons, if it can declare its mind plainly to the same without hidden places and thorns, if it can make those same persons more certain of what it wished to persuade to good men, and this without ambiguities which few of its equals understand, § 244.

Magnus in tenuibus laborans eleganter animus mavult aliquam siccitatem, quam tumidis vel inanibus emboliis lascivire, gnarus odiosam esse circensibus pompam, §§ 281, 284. exilitatem quandam, § 249. praeferet lutulento cuivis flumini, quale Lucilii, si

A great mind laboring elegantly in slight things prefers some dryness to wantoning in swollen or empty insertions, knowing that pomp is hateful among circus displays, §§ 281, 284. It will prefer a certain slightness, § 249, to any muddy stream, such as that of Lucilius, if

aridum autem, § 255, exsangue, § 258, et ieiunum cogitandi genus, § 259. aeque abhorrebit, ac frivolum, § 261. omnia denique cogitabit, volet, aget, ex veteri prudentum formula:

But it will equally abhor a dry, § 255, bloodless, § 258, and meager kind of thinking, § 259, as well as a frivolous one, § 261. Finally, it will think, will, and act according to the old formula of the prudent:

Magnus in tenuibus laborans eleganter animus mavult aliquam siccitatem, quam tumidis vel inanibus emboliis lascivire, gnarus odiosam esse circensibus pompam, §§ 281, 284. exilitatem quandam, § 249. praeferet lutulento cuivis flumini, quale Lucilii, si

A great mind laboring elegantly in slight things prefers some dryness to wantoning in swollen or empty insertions, knowing that pomp is hateful among circus displays, §§ 281, 284. It will prefer a certain slightness, § 249, to any muddy stream, such as that of Lucilius, if

aridum autem, § 255, exsangue, § 258, et ieiunum cogitandi genus, § 259. aeque abhorrebit, ac frivolum, § 261. omnia denique cogitabit, volet, aget, ex veteri prudentum formula:

But it will equally abhor a dry, § 255, bloodless, § 258, and meager kind of thinking, § 259, as well as a frivolous one, § 261. Finally, it will think, will, and act according to the old formula of the prudent:

Magnitudinem animi aestheticam huc usque saepius descriptam relativam ad tenuia si placeret brevius Simplicem Aestheticorum Honestatem appellare: mediis rebus medioque cogitandi generi vel tantum sufficientem, vel ad hoc tamen unice iam requisitam Nobilitatem Animi Aestheticam dicere liceret, gravitatem et magnanimitatem materiem aliquam mediam in exaequante cogitationum et digna magnitudine venuste sistendi ob oculos, § 189.

If it pleased one to call more briefly the aesthetic magnitude of mind, relative to slight things, that has been described more often up to this point, "the simple honesty of aestheticians," then what is either only sufficient for middle things and for a middle kind of thinking, or at any rate is now uniquely required for this, could be called "aesthetic nobility of mind": gravity and magnanimity for setting some middle material beautifully before the eyes in an equalizing and worthy magnitude of thoughts, § 189.

Magnitudinem animi aestheticam huc usque saepius descriptam relativam ad tenuia si placeret brevius Simplicem Aestheticorum Honestatem appellare: mediis rebus medioque cogitandi generi vel tantum sufficientem, vel ad hoc tamen unice iam requisitam Nobilitatem Animi Aestheticam dicere liceret, gravitatem et magnanimitatem materiem aliquam mediam in exaequante cogitationum et digna magnitudine venuste sistendi ob oculos, § 189.

If it pleased one to call more briefly the aesthetic magnitude of mind, relative to slight things, that has been described more often up to this point, "the simple honesty of aestheticians," then what is either only sufficient for middle things and for a middle kind of thinking, or at any rate is now uniquely required for this, could be called "aesthetic nobility of mind": gravity and magnanimity for setting some middle material beautifully before the eyes in an equalizing and worthy magnitude of thoughts, § 189.

In hac concipienda neutiquam excludo nobilitatem generis, quam alicubi blandam Cicero conciliatriculam dicit

In conceiving this, I by no means exclude "nobility of birth," which somewhere Cicero calls a "winning little reconciler,"

eum tamen ingenii pectorisque tum naturalem habitum, tum vero statum praesentem et exsistentem cogitari volo, quem nobili loco natus amplecti

Yet I want that natural habit of talent and heart, and also the present and existing state, to be thought here, which one born in a noble place embraces if, rather than "living badly before the Lepidi" and if

Iuv. Sat. VIII.
si potius animus dignus illustri maiorum serie, altae

Juvenal, Satire VIII, the mind is worthy of an illustrious ancestral line and has

Ov. Fast. III, 2.
aut omnino, quod adhuc maius est,

Ovid, Fasti III.2; or altogether, which is still greater, though "noble by ancestral names," it

Trist. IV, 4.

Tristia IV.4.

In hac concipienda neutiquam excludo nobilitatem generis, quam alicubi blandam Cicero conciliatriculam dicit

In conceiving this, I by no means exclude "nobility of birth," which somewhere Cicero calls a "winning little reconciler,"

eum tamen ingenii pectorisque tum naturalem habitum, tum vero statum praesentem et exsistentem cogitari volo, quem nobili loco natus amplecti

Yet I want that natural habit of talent and heart, and also the present and existing state, to be thought here, which one born in a noble place embraces if, rather than "living badly before the Lepidi" and if

Iuv. Sat. VIII.
si potius animus dignus illustri maiorum serie, altae

Juvenal, Satire VIII, the mind is worthy of an illustrious ancestral line and has

Ov. Fast. III, 2.
aut omnino, quod adhuc maius est,

Ovid, Fasti III.2; or altogether, which is still greater, though "noble by ancestral names," it

Trist. IV, 4.

Tristia IV.4.