§ 451
Interim sub tutela Iusticiae Romanae numero falsorum ab aesthetico, qua talis, fugiendorum eximo, quae puriori quidem intellectui patent falsa esse, sed tunc demum, quando eriguntur supra horizontem aestheticum, §§ 16, 121. nisi tanta rationis impugnentur quaedam ex iis evidentia, quae omnem eorundem sensitivam perceptionem, ceu lumen maius, non solum obscuret, sed etiam disiiciat omnino deprimatque, veluti nebulam aliquam altiore sole disparentem. §§ 423, 429.
Meanwhile, under the protection of Roman Justice, I remove from the number of false things to be avoided by the aesthetician, as such, those things which indeed lie open to a purer intellect as false, but only then when they are raised above the aesthetic horizon, §§ 16, 121 - unless some of them are attacked by such great evidence of reason that, like a greater light, it not only obscures every sensitive perception of them, but also wholly scatters and depresses it, as a certain mist disappearing before a higher sun, §§ 423, 429.
Interim sub tutela Iusticiae Romanae numero falsorum ab aesthetico, qua talis, fugiendorum eximo, quae puriori quidem intellectui patent falsa esse, sed tunc demum, quando eriguntur supra horizontem aestheticum, §§ 16, 121. nisi tanta rationis impugnentur quaedam ex iis evidentia, quae omnem eorundem sensitivam perceptionem, ceu lumen maius, non solum obscuret, sed etiam disiiciat omnino deprimatque, veluti nebulam aliquam altiore sole disparentem. §§ 423, 429.
Meanwhile, under the protection of Roman Justice, I remove from the number of false things to be avoided by the aesthetician, as such, those things which indeed lie open to a purer intellect as false, but only then when they are raised above the aesthetic horizon, §§ 16, 121 - unless some of them are attacked by such great evidence of reason that, like a greater light, it not only obscures every sensitive perception of them, but also wholly scatters and depresses it, as a certain mist disappearing before a higher sun, §§ 423, 429.
Interim sub tutela Iusticiae Romanae
Meanwhile, under the protection of Roman Justice,
numero falsorum ab
I remove from the number of false things to
aesthetico,
be avoided by the aesthetician, as such,
qua talis, fugiendorum eximo,
those things which indeed lie open
quae puriori quidem intellectui patent falsa esse,
to a purer intellect as false,
sed tunc demum, quando eriguntur supra horizontem aestheticum,
but only then when they are raised above the aesthetic
§§ 16, 121. nisi tanta rationis impugnentur quaedam
horizon, §§ 16, 121 - unless some of them are
ex iis evidentia, quae omnem eorundem
attacked by such great evidence of reason that,
sensitivam perceptionem, ceu lumen maius, non solum obscuret,
like a greater light, it not only obscures
sed etiam disiiciat omnino deprimatque,
every sensitive perception of them, but also wholly scatters and depresses
veluti nebulam aliquam altiore sole disparentem. §§ 423, 429.
it, as a certain mist disappearing before a higher sun, §§ 423, 429.
Interim sub tutela Iusticiae Romanae numero falsorum ab aesthetico, qua talis, fugiendorum eximo, quae puriori quidem intellectui patent falsa esse, sed tunc demum, quando eriguntur supra horizontem aestheticum, §§ 16, 121. nisi tanta rationis impugnentur quaedam ex iis evidentia, quae omnem eorundem sensitivam perceptionem, ceu lumen maius, non solum obscuret, sed etiam disiiciat omnino deprimatque, veluti nebulam aliquam altiore sole disparentem. §§ 423, 429. / Meanwhile, under the protection of Roman Justice, I remove from the number of false things to be avoided by the aesthetician, as such, those things which indeed lie open to a purer intellect as false, but only then when they are raised above the aesthetic horizon, §§ 16, 121 - unless some of them are attacked by such great evidence of reason that, like a greater light, it not only obscures every sensitive perception of them, but also wholly scatters and depresses it, as a certain mist disappearing before a higher sun, §§ 423, 429.
§ 452
Pone in duabus pulcre cogitandi materiis analogo rationis soli ac sibi relicto nihil pellucere falsitatis et absurditatis, utrasque tamen esse logice falsas. Iam locus, et aetas, in quibus, et obiecta personalia, quibus potissimum cogitas, penitius inspicienda sunt. Prima datarum materiarum ita logice falsa sit, sed ut ibi, ubi vivis, tuis temporibus, et iis, quorum maxime gratia cogitas, vel incognita omnino praesumi possit falsitatis demonstratio, vel eos saltim tua pulcre meditando non admodum eandem animo praesentem habituros esse. Haec cogitari potest sine falsitatis aestheticae macula, § 451.
Suppose that in two materials for thinking beautifully no falsity or absurdity shines through to the analogue of reason left alone and to itself, and yet that both are logically false. Now the place and age in which you think, and the personal objects for whom especially you think, must be inspected more deeply. Let the first of the given materials be logically false in such a way that there, where you live, in your times, and among those for whose sake especially you think, either the demonstration of falsity can be presumed wholly unknown, or at least they will not have that demonstration very present in mind while beautifully meditating on your work. This can be thought without the stain of aesthetic falsity, § 451.
Pone in duabus pulcre cogitandi materiis analogo rationis soli ac sibi relicto nihil pellucere falsitatis et absurditatis, utrasque tamen esse logice falsas.
Suppose that in two materials for thinking beautifully no falsity or absurdity shines through to the analogue of reason left alone and to itself, and yet that both are logically false.
Iam locus, et aetas, in quibus, et obiecta personalia, quibus potissimum cogitas, penitius inspicienda sunt.
Now the place and age in which you think, and the personal objects for whom especially you think, must be inspected more deeply.
Prima datarum materiarum ita logice falsa sit, sed ut ibi, ubi vivis, tuis temporibus, et iis, quorum maxime gratia cogitas, vel incognita omnino praesumi possit falsitatis demonstratio, vel eos saltim tua pulcre meditando non admodum eandem animo praesentem habituros esse.
Let the first of the given materials be logically false in such a way that there, where you live, in your times, and among those for whose sake especially you think, either the demonstration of falsity can be presumed wholly unknown, or at least they will not have that demonstration very present in mind while beautifully meditating on your work.
Haec cogitari potest sine falsitatis aestheticae macula, § 451.
This can be thought without the stain of aesthetic falsity, § 451.
Pone in duabus pulcre cogitandi materiis
Suppose that in two materials for thinking beautifully no
analogo
falsity or absurdity shines through to the analogue of
rationis soli ac sibi relicto nihil pellucere falsitatis
reason left alone and to itself,
et absurditatis, utrasque tamen esse logice falsas.
and yet that both are logically false.
Iam locus, et aetas, in quibus,
Now the place and age in which you think,
et obiecta personalia, quibus potissimum cogitas,
and the personal objects for whom especially you think,
penitius inspicienda sunt.
must be inspected more deeply.
Prima datarum materiarum ita logice falsa sit,
Let the first of the given materials be logically false in
sed ut ibi, ubi vivis,
such a way that there, where you live,
tuis temporibus, et iis,
in your times, and among
quorum maxime gratia cogitas, vel
those for whose sake especially you think,
incognita omnino praesumi possit falsitatis demonstratio,
either the demonstration of falsity can be presumed wholly
vel eos saltim tua pulcre meditando non admodum
unknown, or at least they will not have that
eandem animo praesentem habituros esse.
demonstration very present in mind while beautifully meditating on your work.
Haec cogitari potest sine falsitatis aestheticae macula, § 451.
This can be thought without the stain of aesthetic falsity, § 451.
Pone in duabus pulcre cogitandi materiis analogo rationis soli ac sibi relicto nihil pellucere falsitatis et absurditatis, utrasque tamen esse logice falsas. / Suppose that in two materials for thinking beautifully no falsity or absurdity shines through to the analogue of reason left alone and to itself, and yet that both are logically false.
Iam locus, et aetas, in quibus, et obiecta personalia, quibus potissimum cogitas, penitius inspicienda sunt. / Now the place and age in which you think, and the personal objects for whom especially you think, must be inspected more deeply.
Prima datarum materiarum ita logice falsa sit, sed ut ibi, ubi vivis, tuis temporibus, et iis, quorum maxime gratia cogitas, vel incognita omnino praesumi possit falsitatis demonstratio, vel eos saltim tua pulcre meditando non admodum eandem animo praesentem habituros esse. / Let the first of the given materials be logically false in such a way that there, where you live, in your times, and among those for whose sake especially you think, either the demonstration of falsity can be presumed wholly unknown, or at least they will not have that demonstration very present in mind while beautifully meditating on your work.
Haec cogitari potest sine falsitatis aestheticae macula, § 451. / This can be thought without the stain of aesthetic falsity, § 451.
§ 453
Secunda sumendarum § 452. materia sit apud multos plura per saecula sensitivis animarum facultatibus visa vera: tunc autem et ibi, ubi vivis, iisque, quibus imprimis tua probare velis, sit iam eius falsitas rationis, etiam illuminatae, viribus, ita patens, et manifesta, ut nec eius oblituros esse suae certitudinis rationalis, dum examinant tua, spectare possis, sed potius metuendum sit, ne omni tuo conatu iisdem, plausus instar, extorqueas acclamationem similem illi:
Let the second of the materials to be taken, § 452, be something that among many people for several centuries has seemed true to the sensitive faculties of souls; but then and there, where you live, and among those to whom especially you would wish to commend your own things, let its falsity now be so open and manifest by the powers of reason, even enlightened reason, that you cannot expect them to be forgetful of their rational certainty while they examine your works. Rather, one must fear that by your whole effort you will extort from those same persons, as if instead of applause, an acclamation like this:
Maxima de nihilo nascitur historia.
"Whate'er she does, whate'er she says, from a mere nothing springs a mighty tale."
Haec secunda materia falsitate laborat, etiam aesthetica, quia ratio impedit, quicquid illi forsan adhuc insit veri, nunc infinite parvi, § 430. sensitive cum aliqua vi et delectatione percipere. §§ 423, 451.
This second material labors under falsity, even aesthetic falsity, because reason prevents one from perceiving sensitively, with any force and delight, whatever truth may perhaps still be in it - now infinitely small, § 430. §§ 423, 451.
Secunda sumendarum § 452. materia sit apud multos plura per saecula sensitivis animarum facultatibus visa vera: tunc autem et ibi, ubi vivis, iisque, quibus imprimis tua probare velis, sit iam eius falsitas rationis, etiam illuminatae, viribus, ita patens, et manifesta, ut nec eius oblituros esse suae certitudinis rationalis, dum examinant tua, spectare possis, sed potius metuendum sit, ne omni tuo conatu iisdem, plausus instar, extorqueas acclamationem similem illi:
Let the second of the materials to be taken, § 452, be something that among many people for several centuries has seemed true to the sensitive faculties of souls; but then and there, where you live, and among those to whom especially you would wish to commend your own things, let its falsity now be so open and manifest by the powers of reason, even enlightened reason, that you cannot expect them to be forgetful of their rational certainty while they examine your works. Rather, one must fear that by your whole effort you will extort from those same persons, as if instead of applause, an acclamation like this:
Maxima de nihilo nascitur historia.
"Whate'er she does, whate'er she says, from a mere nothing springs a mighty tale."
Haec secunda materia falsitate laborat, etiam aesthetica, quia ratio impedit, quicquid illi forsan adhuc insit veri, nunc infinite parvi, § 430. sensitive cum aliqua vi et delectatione percipere. §§ 423, 451.
This second material labors under falsity, even aesthetic falsity, because reason prevents one from perceiving sensitively, with any force and delight, whatever truth may perhaps still be in it - now infinitely small, § 430. §§ 423, 451.
Secunda sumendarum § 452.
Let the second of the materials to be taken, § 452,
materia sit apud multos plura per saecula
be something that among many people for several centuries
sensitivis animarum facultatibus visa vera:
has seemed true to the sensitive faculties of souls;
tunc autem et ibi, ubi vivis, iisque,
but then and there, where you live,
quibus imprimis tua probare velis,
and among those to whom especially you would
sit
wish to commend your own things,
iam eius falsitas
let its falsity now be so open and manifest
rationis, etiam illuminatae, viribus,
by the powers of reason, even
ita patens, et manifesta, ut nec eius oblituros
enlightened reason, that you cannot expect them
esse suae certitudinis rationalis, dum examinant tua,
to be forgetful of their rational certainty while they examine
spectare possis, sed potius metuendum sit,
your works. Rather, one must fear
ne omni tuo conatu iisdem,
that by your whole effort you will extort from those same
plausus instar, extorqueas acclamationem similem illi:
persons, as if instead of applause, an acclamation like this:
Maxima de nihilo nascitur historia.
"Whate'er she does, whate'er she says, from a mere nothing springs a mighty tale."
Haec secunda materia falsitate laborat, etiam aesthetica,
This second material labors under falsity, even aesthetic
quia ratio impedit, quicquid illi forsan adhuc insit veri,
falsity, because reason prevents one from perceiving
nunc infinite parvi, § 430. sensitive cum aliqua vi et
sensitively, with any force and delight,
delectatione percipere.
whatever truth may perhaps still be in it - now infinitely small,
§§ 423, 451.
§ 430. §§ 423, 451.
Secunda sumendarum § 452. materia sit apud multos plura per saecula sensitivis animarum facultatibus visa vera: tunc autem et ibi, ubi vivis, iisque, quibus imprimis tua probare velis, sit iam eius falsitas rationis, etiam illuminatae, viribus, ita patens, et manifesta, ut nec eius oblituros esse suae certitudinis rationalis, dum examinant tua, spectare possis, sed potius metuendum sit, ne omni tuo conatu iisdem, plausus instar, extorqueas acclamationem similem illi: / Let the second of the materials to be taken, § 452, be something that among many people for several centuries has seemed true to the sensitive faculties of souls; but then and there, where you live, and among those to whom especially you would wish to commend your own things, let its falsity now be so open and manifest by the powers of reason, even enlightened reason, that you cannot expect them to be forgetful of their rational certainty while they examine your works. Rather, one must fear that by your whole effort you will extort from those same persons, as if instead of applause, an acclamation like this:
Maxima de nihilo nascitur historia.
"Whate'er she does, whate'er she says, from a mere nothing springs a mighty tale."
Haec secunda materia falsitate laborat, etiam aesthetica, quia ratio impedit, quicquid illi forsan adhuc insit veri, nunc infinite parvi, § 430. sensitive cum aliqua vi et delectatione percipere. §§ 423, 451. / This second material labors under falsity, even aesthetic falsity, because reason prevents one from perceiving sensitively, with any force and delight, whatever truth may perhaps still be in it - now infinitely small, § 430. §§ 423, 451.
§ 454
Sunt falsitates quaedam adeo parvae, ut earum cautio sit infra horizontem aestheticum, § 120. Hae an irrepant aliquando cogitationes inter elegantiores, nec ne, non curat aestheticus, § 191. In descriptione noctis apud Virg. Aen. IV. 522:
There are certain falsities so small that caution against them lies beneath the aesthetic horizon, § 120. Whether these sometimes creep among the more elegant thoughts or not, the aesthetician does not care, § 191. In the description of night in Virgil, Aeneid IV.522:
Nox erat, et placidum carpebant fessa soporem
Corpora per terras, silvaeque et saeva quierant.
Aequora, quum medio volvuntur sidera lapsu,
Quum tacet omnis ager, pecudes, pictaeque volucres,
Quaeque lacus late liquidos, quaeque aspera dumis,
Rura tenent somno, positae sub nocte silenti,
Lenibant curas et corda oblita laborum.
"Soon fell the night, and peaceful slumbers breathed
on all earth's weary creatures; the loud seas
and babbling forests entered on repose;
now midway in their heavenly course the stars
wheeled silent on; the outspread lands below
lay voiceless; all the birds of tinted wing,
and flocks that haunt the merge of waters wide
or keep the thorny wold, oblivious lay
beneath the night so still; the stings of care
ceased troubling, and no heart its burden knew."
Cavit poeta, ne feras ipsi per noctem maxime vagantes obiiceres, determinatione generum in animantibus, de quibus velit intelligi. Si vero pergeres insistere quasi serio, indefinite, adeoque universaliter loqui Maronem, probabiliter tamen excipiendos esse quosdam aegrotos, vel unam aliquam lusciniam, vix te, credo, responsione dignaretur, si viveret.
The poet took care that you not object to him the wild beasts themselves, which roam especially by night, by determining the kinds among living things concerning which he wishes to be understood. But if you were to go on insisting, as though seriously, that Maro speaks indefinitely and therefore universally, and that nevertheless probably certain sick persons, or some one nightingale, must be excepted, I believe he would scarcely deign you worthy of a response, if he were alive.
Sunt falsitates quaedam adeo parvae, ut earum cautio sit infra horizontem aestheticum, § 120. Hae an irrepant aliquando cogitationes inter elegantiores, nec ne, non curat aestheticus, § 191. In descriptione noctis apud Virg. Aen. IV. 522:
There are certain falsities so small that caution against them lies beneath the aesthetic horizon, § 120. Whether these sometimes creep among the more elegant thoughts or not, the aesthetician does not care, § 191. In the description of night in Virgil, Aeneid IV.522:
Nox erat, et placidum carpebant fessa soporem
Corpora per terras, silvaeque et saeva quierant.
Aequora, quum medio volvuntur sidera lapsu,
Quum tacet omnis ager, pecudes, pictaeque volucres,
Quaeque lacus late liquidos, quaeque aspera dumis,
Rura tenent somno, positae sub nocte silenti,
Lenibant curas et corda oblita laborum.
"Soon fell the night, and peaceful slumbers breathed
on all earth's weary creatures; the loud seas
and babbling forests entered on repose;
now midway in their heavenly course the stars
wheeled silent on; the outspread lands below
lay voiceless; all the birds of tinted wing,
and flocks that haunt the merge of waters wide
or keep the thorny wold, oblivious lay
beneath the night so still; the stings of care
ceased troubling, and no heart its burden knew."
Cavit poeta, ne feras ipsi per noctem maxime vagantes obiiceres, determinatione generum in animantibus, de quibus velit intelligi.
The poet took care that you not object to him the wild beasts themselves, which roam especially by night, by determining the kinds among living things concerning which he wishes to be understood.
Si vero pergeres insistere quasi serio, indefinite, adeoque universaliter loqui Maronem, probabiliter tamen excipiendos esse quosdam aegrotos, vel unam aliquam lusciniam, vix te, credo, responsione dignaretur, si viveret.
But if you were to go on insisting, as though seriously, that Maro speaks indefinitely and therefore universally, and that nevertheless probably certain sick persons, or some one nightingale, must be excepted, I believe he would scarcely deign you worthy of a response, if he were alive.
Sunt falsitates quaedam adeo parvae,
There are certain falsities so small
ut earum cautio sit infra horizontem aestheticum, § 120.
that caution against them lies beneath the aesthetic horizon, § 120.
Hae an irrepant aliquando cogitationes inter elegantiores,
Whether these sometimes creep among the more elegant
nec ne, non curat aestheticus, § 191.
thoughts or not, the aesthetician does not care, § 191.
In descriptione noctis apud Virg. Aen. IV. 522:
In the description of night in Virgil, Aeneid IV.522:
Nox erat, et placidum carpebant fessa soporem
Corpora per terras, silvaeque et saeva quierant.
Aequora, quum medio volvuntur sidera lapsu,
Quum tacet omnis ager, pecudes, pictaeque volucres,
Quaeque lacus late liquidos, quaeque aspera dumis,
Rura tenent somno, positae sub nocte silenti,
Lenibant curas et corda oblita laborum.
"Soon fell the night, and peaceful slumbers breathed
on all earth's weary creatures; the loud seas
and babbling forests entered on repose;
now midway in their heavenly course the stars
wheeled silent on; the outspread lands below
lay voiceless; all the birds of tinted wing,
and flocks that haunt the merge of waters wide
or keep the thorny wold, oblivious lay
beneath the night so still; the stings of care
ceased troubling, and no heart its burden knew."
Cavit poeta, ne feras ipsi
The poet took care that you not object to
per noctem maxime vagantes
him the wild beasts themselves, which roam especially by night,
obiiceres, determinatione generum in animantibus,
by determining the kinds among living
de quibus velit intelligi.
things concerning which he wishes to be understood.
Si vero pergeres insistere
But if you were to go on insisting,
quasi serio, indefinite, adeoque universaliter
as though seriously, that Maro speaks indefinitely and therefore universally,
loqui Maronem, probabiliter tamen excipiendos
and that nevertheless probably certain sick persons,
esse quosdam aegrotos,
or some one nightingale, must be excepted, I
vel unam aliquam lusciniam, vix te, credo, responsione
believe he would scarcely deign you worthy of a response,
dignaretur, si viveret.
if he were alive.
Sunt falsitates quaedam adeo parvae, ut earum cautio sit infra horizontem aestheticum, § 120. Hae an irrepant aliquando cogitationes inter elegantiores, nec ne, non curat aestheticus, § 191. In descriptione noctis apud Virg. Aen. IV. 522: / There are certain falsities so small that caution against them lies beneath the aesthetic horizon, § 120. Whether these sometimes creep among the more elegant thoughts or not, the aesthetician does not care, § 191. In the description of night in Virgil, Aeneid IV.522:
Nox erat, et placidum carpebant fessa soporem
Corpora per terras, silvaeque et saeva quierant.
Aequora, quum medio volvuntur sidera lapsu,
Quum tacet omnis ager, pecudes, pictaeque volucres,
Quaeque lacus late liquidos, quaeque aspera dumis,
Rura tenent somno, positae sub nocte silenti,
Lenibant curas et corda oblita laborum.
"Soon fell the night, and peaceful slumbers breathed
on all earth's weary creatures; the loud seas
and babbling forests entered on repose;
now midway in their heavenly course the stars
wheeled silent on; the outspread lands below
lay voiceless; all the birds of tinted wing,
and flocks that haunt the merge of waters wide
or keep the thorny wold, oblivious lay
beneath the night so still; the stings of care
ceased troubling, and no heart its burden knew."
Cavit poeta, ne feras ipsi per noctem maxime vagantes obiiceres, determinatione generum in animantibus, de quibus velit intelligi. / The poet took care that you not object to him the wild beasts themselves, which roam especially by night, by determining the kinds among living things concerning which he wishes to be understood.
Si vero pergeres insistere quasi serio, indefinite, adeoque universaliter loqui Maronem, probabiliter tamen excipiendos esse quosdam aegrotos, vel unam aliquam lusciniam, vix te, credo, responsione dignaretur, si viveret. / But if you were to go on insisting, as though seriously, that Maro speaks indefinitely and therefore universally, and that nevertheless probably certain sick persons, or some one nightingale, must be excepted, I believe he would scarcely deign you worthy of a response, if he were alive.
§ 455
Sit, quod eleganter cogitare aggrederis, somnium obiective sumtum, M. § 91. cuius iam intus et in cute latet destructura illud serius aut citius absoluta contradictio, M. § 15. aut ex pluribus eiusmodi vanis rerum speciebus, aut ex veris in se vanus tamen et structura incompossibilium laborans animo tibi surgat mundus fabulosus, M. § 91. Istud autem, vel hic etiam, ita se habeat, ut 1) impossibilitatis internae vitium prorsus non pateat analogo rationis 2) rationi ac intellectui, quas in te spectatoribusque tuis praecipuis praesumere debes, vel etiam lateat, vel saltim ea non obversetur evidentia, quae totam pulcre placituri operis fabricam, velut aranearum telas, disiectura sperari debeat: Hoc somnium, hic mundus fabulosus per tribunal aestheticum non annihilatur. § 452.
Let what you undertake to think elegantly be a dream taken objectively, M. § 91, within whose very inside and skin there already lurks an absolute contradiction, M. § 15, that will sooner or later destroy it; or let a fabulous world arise in your mind from many such empty appearances of things, or from things true in themselves yet nevertheless empty and laboring under a structure of incompossibles, M. § 91. But let that dream, or even this fabulous world, be so constituted that 1) the fault of internal impossibility is wholly not open to the analogue of reason; 2) it is either hidden even from reason and intellect, which you ought to presume in yourself and in your chief spectators, or at least it is not faced with such evidence that it must be expected to tear apart the whole fabric of the work that will beautifully please, like spiders' webs. This dream, this fabulous world, is not annihilated by the aesthetic tribunal, § 452.
Sic unum sectantur iter, et inania rerum
Somnia concipiunt et Homerus et acer Apelles.
"Thus Homer and keen Apelles follow one path, and conceive empty dreams of things."
Prud.
Prudentius.
Sit, quod eleganter cogitare aggrederis, somnium obiective sumtum, M. § 91. cuius iam intus et in cute latet destructura illud serius aut citius absoluta contradictio, M. § 15. aut ex pluribus eiusmodi vanis rerum speciebus, aut ex veris in se vanus tamen et structura incompossibilium laborans animo tibi surgat mundus fabulosus, M. § 91. Istud autem, vel hic etiam, ita se habeat, ut 1) impossibilitatis internae vitium prorsus non pateat analogo rationis 2) rationi ac intellectui, quas in te spectatoribusque tuis praecipuis praesumere debes, vel etiam lateat, vel saltim ea non obversetur evidentia, quae totam pulcre placituri operis fabricam, velut aranearum telas, disiectura sperari debeat: Hoc somnium, hic mundus fabulosus per tribunal aestheticum non annihilatur. § 452.
Let what you undertake to think elegantly be a dream taken objectively, M. § 91, within whose very inside and skin there already lurks an absolute contradiction, M. § 15, that will sooner or later destroy it; or let a fabulous world arise in your mind from many such empty appearances of things, or from things true in themselves yet nevertheless empty and laboring under a structure of incompossibles, M. § 91. But let that dream, or even this fabulous world, be so constituted that 1) the fault of internal impossibility is wholly not open to the analogue of reason; 2) it is either hidden even from reason and intellect, which you ought to presume in yourself and in your chief spectators, or at least it is not faced with such evidence that it must be expected to tear apart the whole fabric of the work that will beautifully please, like spiders' webs. This dream, this fabulous world, is not annihilated by the aesthetic tribunal, § 452.
Sic unum sectantur iter, et inania rerum
Somnia concipiunt et Homerus et acer Apelles.
"Thus Homer and keen Apelles follow one path, and conceive empty dreams of things."
Prud.
Prudentius.
Sit, quod eleganter cogitare aggrederis,
Let what you undertake to think elegantly be a
somnium obiective sumtum, M. § 91.
dream taken objectively, M. § 91,
cuius iam intus et in cute latet destructura
within whose very inside and skin there already lurks
illud serius aut citius absoluta contradictio, M. § 15.
an absolute contradiction, M. § 15,
aut
that will sooner or later destroy it; or let a fabulous world arise in your mind
ex pluribus eiusmodi vanis rerum speciebus, aut
from many such empty appearances of things,
ex veris in se vanus tamen
or from things true in themselves yet nevertheless empty
et structura incompossibilium laborans animo tibi surgat mundus fabulosus, M.
and laboring under a structure of incompossibles, M.
§ 91. Istud autem, vel hic etiam,
§ 91. But let that dream, or even this fabulous world,
ita se habeat, ut 1) impossibilitatis internae
be so constituted that 1) the fault of internal
vitium prorsus non pateat analogo rationis
impossibility is wholly not open to the analogue of reason;
2) rationi ac intellectui,
2) it is either hidden even from reason and intellect,
quas in te spectatoribusque tuis praecipuis praesumere debes,
which you ought to presume in yourself and in your chief spectators,
vel etiam lateat, vel saltim ea non obversetur evidentia,
or at least it is not faced with such evidence
quae totam pulcre placituri operis fabricam,
that it must be expected to tear apart the whole fabric
velut aranearum telas, disiectura sperari debeat:
of the work that will beautifully please, like spiders' webs.
Hoc somnium, hic mundus fabulosus
This dream, this fabulous world,
per tribunal aestheticum non annihilatur. § 452.
is not annihilated by the aesthetic tribunal, § 452.
Sic unum sectantur iter, et inania rerum
Somnia concipiunt et Homerus et acer Apelles.
"Thus Homer and keen Apelles follow one path, and conceive empty dreams of things."
Prud.
Prudentius.
Sit, quod eleganter cogitare aggrederis, somnium obiective sumtum, M. § 91. cuius iam intus et in cute latet destructura illud serius aut citius absoluta contradictio, M. § 15. aut ex pluribus eiusmodi vanis rerum speciebus, aut ex veris in se vanus tamen et structura incompossibilium laborans animo tibi surgat mundus fabulosus, M. § 91. Istud autem, vel hic etiam, ita se habeat, ut 1) impossibilitatis internae vitium prorsus non pateat analogo rationis 2) rationi ac intellectui, quas in te spectatoribusque tuis praecipuis praesumere debes, vel etiam lateat, vel saltim ea non obversetur evidentia, quae totam pulcre placituri operis fabricam, velut aranearum telas, disiectura sperari debeat: Hoc somnium, hic mundus fabulosus per tribunal aestheticum non annihilatur. § 452. / Let what you undertake to think elegantly be a dream taken objectively, M. § 91, within whose very inside and skin there already lurks an absolute contradiction, M. § 15, that will sooner or later destroy it; or let a fabulous world arise in your mind from many such empty appearances of things, or from things true in themselves yet nevertheless empty and laboring under a structure of incompossibles, M. § 91. But let that dream, or even this fabulous world, be so constituted that 1) the fault of internal impossibility is wholly not open to the analogue of reason; 2) it is either hidden even from reason and intellect, which you ought to presume in yourself and in your chief spectators, or at least it is not faced with such evidence that it must be expected to tear apart the whole fabric of the work that will beautifully please, like spiders' webs. This dream, this fabulous world, is not annihilated by the aesthetic tribunal, § 452.
Sic unum sectantur iter, et inania rerum
Somnia concipiunt et Homerus et acer Apelles.
"Thus Homer and keen Apelles follow one path, and conceive empty dreams of things."
Prud. / Prudentius.
§ 456
Somnium eiusmodi, vel mundus fabulosus, § 455. vel 1) ipsi rationis analogo sistat iam pugnantia, se mutuo tollentia, absurda, vel 2) rationis et intellectus, apud tuos spectatores, toties iam nigrum theta inustum habeat, ut contra omnem rationem, nunc etiam, quae cogitas, te cogitare illos iudicaturos certus esse possis, et eiusmodi somnia, mundi eiusmodi fabulosi, ob falsitatem etiam aestheticam, ex campo meditationum venustarum exsulent. §§ 453, 431.
Let a dream of this sort, or a fabulous world, § 455, either 1) now present to the analogue of reason itself things that are in conflict, that mutually take one another away, and that are absurd, or 2) before reason and intellect, among your spectators, already have had a black theta burned upon it so often that you can be certain they will judge that you, now too, are thinking against all reason in the very things you think; and dreams of this sort, fabulous worlds of this sort, because of falsity that is also aesthetic, should be banished from the field of charming meditations, §§ 453, 431.
Pictoribus atque poetis,
Quidlibet audendi semper fuit aequa potestas,
Sed non, ut placidis coeant immitia, non, ut
Serpentes avibus geminentur, tigribus agni.
"“Poets and painters [you will say] have ever had equal authority for attempting any thing.” [...] but not to such a degree, that the tame should associate with the savage; nor that serpents should be coupled with birds, lambs with tigers."
Somnium eiusmodi, vel mundus fabulosus, § 455. vel 1) ipsi rationis analogo sistat iam pugnantia, se mutuo tollentia, absurda, vel 2) rationis et intellectus, apud tuos spectatores, toties iam nigrum theta inustum habeat, ut contra omnem rationem, nunc etiam, quae cogitas, te cogitare illos iudicaturos certus esse possis, et eiusmodi somnia, mundi eiusmodi fabulosi, ob falsitatem etiam aestheticam, ex campo meditationum venustarum exsulent. §§ 453, 431.
Let a dream of this sort, or a fabulous world, § 455, either 1) now present to the analogue of reason itself things that are in conflict, that mutually take one another away, and that are absurd, or 2) before reason and intellect, among your spectators, already have had a black theta burned upon it so often that you can be certain they will judge that you, now too, are thinking against all reason in the very things you think; and dreams of this sort, fabulous worlds of this sort, because of falsity that is also aesthetic, should be banished from the field of charming meditations, §§ 453, 431.
Pictoribus atque poetis,
Quidlibet audendi semper fuit aequa potestas,
Sed non, ut placidis coeant immitia, non, ut
Serpentes avibus geminentur, tigribus agni.
"“Poets and painters [you will say] have ever had equal authority for attempting any thing.” [...] but not to such a degree, that the tame should associate with the savage; nor that serpents should be coupled with birds, lambs with tigers."
Somnium eiusmodi, vel mundus fabulosus, § 455.
Let a dream of this sort, or a fabulous world, § 455,
vel 1) ipsi rationis
either 1) now present to the analogue of reason
analogo sistat iam pugnantia, se mutuo tollentia,
itself things that are in conflict, that mutually
absurda,
take one another away, and that are absurd,
vel 2) rationis et intellectus, apud tuos spectatores,
or 2) before reason and intellect, among your spectators,
toties iam nigrum theta inustum habeat,
already have had a black theta burned upon
ut contra omnem rationem, nunc etiam,
it so often that you can be certain they will
quae cogitas, te cogitare illos
judge that you, now too, are thinking against all
iudicaturos certus esse possis,
reason in the very things you think;
et eiusmodi somnia, mundi eiusmodi fabulosi,
and dreams of this sort, fabulous worlds of this sort,
ob falsitatem etiam aestheticam,
because of falsity that is also aesthetic,
ex campo meditationum venustarum exsulent.
should be banished from the field of charming meditations,
§§ 453, 431.
§§ 453, 431.
Pictoribus atque poetis,
Quidlibet audendi semper fuit aequa potestas,
Sed non, ut placidis coeant immitia, non, ut
Serpentes avibus geminentur, tigribus agni.
"“Poets and painters [you will say] have ever had equal authority for attempting any thing.” [...] but not to such a degree, that the tame should associate with the savage; nor that serpents should be coupled with birds, lambs with tigers."
Somnium eiusmodi, vel mundus fabulosus, § 455. vel 1) ipsi rationis analogo sistat iam pugnantia, se mutuo tollentia, absurda, vel 2) rationis et intellectus, apud tuos spectatores, toties iam nigrum theta inustum habeat, ut contra omnem rationem, nunc etiam, quae cogitas, te cogitare illos iudicaturos certus esse possis, et eiusmodi somnia, mundi eiusmodi fabulosi, ob falsitatem etiam aestheticam, ex campo meditationum venustarum exsulent. §§ 453, 431. / Let a dream of this sort, or a fabulous world, § 455, either 1) now present to the analogue of reason itself things that are in conflict, that mutually take one another away, and that are absurd, or 2) before reason and intellect, among your spectators, already have had a black theta burned upon it so often that you can be certain they will judge that you, now too, are thinking against all reason in the very things you think; and dreams of this sort, fabulous worlds of this sort, because of falsity that is also aesthetic, should be banished from the field of charming meditations, §§ 453, 431.
Pictoribus atque poetis,
Quidlibet audendi semper fuit aequa potestas,
Sed non, ut placidis coeant immitia, non, ut
Serpentes avibus geminentur, tigribus agni.
"“Poets and painters [you will say] have ever had equal authority for attempting any thing.” [...] but not to such a degree, that the tame should associate with the savage; nor that serpents should be coupled with birds, lambs with tigers."
§ 457
Est ingeniis excitatioribus quaedam Dynamometria naturalis, et mensura virium ad sensum, quem aiunt, communem relata, rationis analogon ingenio proportionem inter caussam et effectum sensitivo ponderans. Sic itaque effectus a te viribus caussae, quibus adscribitur, vivis maior vel minor, hinc naturaliter impossibilis, sed ita, ut nec descriptae nunc virium notitiae mathematicae, nec rationi iam intellectuique per summam evidentiam patefcat dicta disproportio, et censorem aestheticum sine nota turpitudinis eiusmodi naturaliter impossibile praetervehetur, velut Atlas olim, qui caelum tulerat.
In more excited talents there is a certain natural dynamometry, and a measure of forces referred to common sense, as they call it: the analogue of reason, by sensitive talent, weighs the proportion between cause and effect. Thus, therefore, an effect made by you greater or smaller than the living forces of the cause to which it is ascribed, and hence naturally impossible, yet in such a way that the stated disproportion is not made evident with the highest evidence either to the mathematical knowledge of forces now described, or to reason and intellect, will be carried past the aesthetic censor without the mark of ugliness, as Atlas once was, who bore the sky.
Est ingeniis excitatioribus quaedam Dynamometria naturalis, et mensura virium ad sensum, quem aiunt, communem relata, rationis analogon ingenio proportionem inter caussam et effectum sensitivo ponderans.
In more excited talents there is a certain natural dynamometry, and a measure of forces referred to common sense, as they call it: the analogue of reason, by sensitive talent, weighs the proportion between cause and effect.
Sic itaque effectus a te viribus caussae, quibus adscribitur, vivis maior vel minor, hinc naturaliter impossibilis, sed ita, ut nec descriptae nunc virium notitiae mathematicae, nec rationi iam intellectuique per summam evidentiam patefcat dicta disproportio, et censorem aestheticum sine nota turpitudinis eiusmodi naturaliter impossibile praetervehetur, velut Atlas olim, qui caelum tulerat.
Thus, therefore, an effect made by you greater or smaller than the living forces of the cause to which it is ascribed, and hence naturally impossible, yet in such a way that the stated disproportion is not made evident with the highest evidence either to the mathematical knowledge of forces now described, or to reason and intellect, will be carried past the aesthetic censor without the mark of ugliness, as Atlas once was, who bore the sky.
Est ingeniis excitatioribus quaedam Dynamometria naturalis,
In more excited talents there is a certain natural
et mensura virium ad sensum,
dynamometry, and a measure of forces referred to common sense,
quem aiunt, communem relata, rationis analogon ingenio
as they call it: the analogue of reason,
proportionem inter caussam et effectum sensitivo ponderans.
by sensitive talent, weighs the proportion between cause and effect.
Sic itaque effectus a te viribus
Thus, therefore, an effect made by you greater or
caussae,
smaller than the living forces of the cause
quibus adscribitur, vivis maior vel minor, hinc naturaliter impossibilis,
to which it is ascribed, and hence naturally impossible,
sed ita, ut nec descriptae nunc
yet in such a way that the stated disproportion
virium notitiae mathematicae,
is not made evident with the highest evidence either to the mathematical
nec rationi iam intellectuique per summam evidentiam
knowledge of forces now described,
patefcat dicta disproportio, et censorem
or to reason and intellect, will be carried past
aestheticum sine nota turpitudinis eiusmodi naturaliter impossibile praetervehetur,
the aesthetic censor without the mark of ugliness,
velut Atlas olim, qui caelum tulerat.
as Atlas once was, who bore the sky.
Est ingeniis excitatioribus quaedam Dynamometria naturalis, et mensura virium ad sensum, quem aiunt, communem relata, rationis analogon ingenio proportionem inter caussam et effectum sensitivo ponderans. / In more excited talents there is a certain natural dynamometry, and a measure of forces referred to common sense, as they call it: the analogue of reason, by sensitive talent, weighs the proportion between cause and effect.
Sic itaque effectus a te viribus caussae, quibus adscribitur, vivis maior vel minor, hinc naturaliter impossibilis, sed ita, ut nec descriptae nunc virium notitiae mathematicae, nec rationi iam intellectuique per summam evidentiam patefcat dicta disproportio, et censorem aestheticum sine nota turpitudinis eiusmodi naturaliter impossibile praetervehetur, velut Atlas olim, qui caelum tulerat. / Thus, therefore, an effect made by you greater or smaller than the living forces of the cause to which it is ascribed, and hence naturally impossible, yet in such a way that the stated disproportion is not made evident with the highest evidence either to the mathematical knowledge of forces now described, or to reason and intellect, will be carried past the aesthetic censor without the mark of ugliness, as Atlas once was, who bore the sky.
§ 458
Si deus intersit, ubi nodus tanto vindice dignus non appareat, si quid per rerum naturam fieri non posse, vel analogo rationis, de quo § 457. vel intellectui, nunc etiam, quando cogitandum illud est, evidentissime manifestum sit, talis cogitatio ex pulcris exsulet. §§ 432, 453.
If a god intervenes where a knot worthy of so great an avenger does not appear; if something cannot be done through the nature of things, and this is most evidently manifest either to the analogue of reason, of which § 457 speaks, or to the intellect, now too, when that thing must be thought, such a thought should be banished from beautiful things, §§ 432, 453.
Ne, quodcunque volet, poscat sibi fabula credi,
Neu pransae Lamiae vivum puerum extrahat alvo.
Centuriae seniorum agitant expertia frugis.
"let not your play demand belief for whatever [absurdities] it is inclinable [to exhibit]: nor take out of a witch's belly a living child that she had dined upon. The tribes of the seniors rail against every thing that is void of edification"
Si deus intersit, ubi nodus tanto vindice dignus non appareat, si quid per rerum naturam fieri non posse, vel analogo rationis, de quo § 457. vel intellectui, nunc etiam, quando cogitandum illud est, evidentissime manifestum sit, talis cogitatio ex pulcris exsulet. §§ 432, 453.
If a god intervenes where a knot worthy of so great an avenger does not appear; if something cannot be done through the nature of things, and this is most evidently manifest either to the analogue of reason, of which § 457 speaks, or to the intellect, now too, when that thing must be thought, such a thought should be banished from beautiful things, §§ 432, 453.
Ne, quodcunque volet, poscat sibi fabula credi,
Neu pransae Lamiae vivum puerum extrahat alvo.
Centuriae seniorum agitant expertia frugis.
"let not your play demand belief for whatever [absurdities] it is inclinable [to exhibit]: nor take out of a witch's belly a living child that she had dined upon. The tribes of the seniors rail against every thing that is void of edification"
Si deus intersit, ubi nodus tanto
If a god intervenes where a knot worthy of
vindice dignus non appareat,
so great an avenger does not appear;
si quid per rerum naturam fieri non
if something cannot be done through the nature of things,
posse, vel analogo rationis,
and this is most evidently manifest either to the analogue of reason,
de quo § 457. vel intellectui,
of which § 457 speaks, or to the intellect,
nunc etiam, quando cogitandum illud est, evidentissime manifestum sit,
now too, when that thing must be thought, such
talis cogitatio ex pulcris exsulet. §§ 432, 453.
a thought should be banished from beautiful things, §§ 432, 453.
Ne, quodcunque volet, poscat sibi fabula credi,
Neu pransae Lamiae vivum puerum extrahat alvo.
Centuriae seniorum agitant expertia frugis.
"let not your play demand belief for whatever [absurdities] it is inclinable [to exhibit]: nor take out of a witch's belly a living child that she had dined upon. The tribes of the seniors rail against every thing that is void of edification"
Si deus intersit, ubi nodus tanto vindice dignus non appareat, si quid per rerum naturam fieri non posse, vel analogo rationis, de quo § 457. vel intellectui, nunc etiam, quando cogitandum illud est, evidentissime manifestum sit, talis cogitatio ex pulcris exsulet. §§ 432, 453. / If a god intervenes where a knot worthy of so great an avenger does not appear; if something cannot be done through the nature of things, and this is most evidently manifest either to the analogue of reason, of which § 457 speaks, or to the intellect, now too, when that thing must be thought, such a thought should be banished from beautiful things, §§ 432, 453.
Ne, quodcunque volet, poscat sibi fabula credi,
Neu pransae Lamiae vivum puerum extrahat alvo.
Centuriae seniorum agitant expertia frugis.
"let not your play demand belief for whatever [absurdities] it is inclinable [to exhibit]: nor take out of a witch's belly a living child that she had dined upon. The tribes of the seniors rail against every thing that is void of edification"
§ 459
Difficile erit dynamometriae naturali, de qua § 457. non Homeri solum, sed et Virgilii clipeum animo sibi formare, etiamsi meminerit dei artificis. 1) Quomodo in definito humanam per staturam, licet heroicam, clipeo tot picturae, v. 626–729. locum habuerint, tantum quaelibet, ut humanis oculis discerni potuerint, et inter alia 2) quomodo per eandem picturam Cleopatra
It will be difficult for the natural dynamometry of which § 457 speaks to form in the mind not only Homer's shield, but also Virgil's shield, even if it remembers the divine craftsman: 1) how, on a shield defined by human stature, although heroic, so many pictures, vv. 626–729, had room, each so large that they could be discerned by human eyes; and, among other things, 2) how through the same picture Cleopatra
Regina in mediis patrio vocat agmina sistro.
"In the midst, the Queen,
sounding her native timbrel, wildly calls
her minions to the fight"
navibus Augusto hostis obviam vecta, et tamen
carried on ships to meet Augustus as an enemy, and yet
Illam inter caedes pallentem morte futura
Fecerat ignipotens ventis et Iapyge ferri?
"on wind-swept wave
she fled through dead and dying; her white brow
the Lord of Fire had cunningly portrayed
blanched with approaching doom."
Si dicas ipsam cum omni orientis exercitu fuisse bis pictam, non sine subtili et artificiosa quadam intercapedine, 1) signum pugnae dantem 2) fugientem, augetur difficultas prima.
If you say that she herself, with the whole army of the East, was painted twice, not without a certain subtle and artful interval, 1) giving the signal of battle and 2) fleeing, the first difficulty is increased.
Difficile erit dynamometriae naturali, de qua § 457. non Homeri solum, sed et Virgilii clipeum animo sibi formare, etiamsi meminerit dei artificis. 1) Quomodo in definito humanam per staturam, licet heroicam, clipeo tot picturae, v. 626–729. locum habuerint, tantum quaelibet, ut humanis oculis discerni potuerint, et inter alia 2) quomodo per eandem picturam Cleopatra
It will be difficult for the natural dynamometry of which § 457 speaks to form in the mind not only Homer's shield, but also Virgil's shield, even if it remembers the divine craftsman: 1) how, on a shield defined by human stature, although heroic, so many pictures, vv. 626–729, had room, each so large that they could be discerned by human eyes; and, among other things, 2) how through the same picture Cleopatra
Regina in mediis patrio vocat agmina sistro.
"In the midst, the Queen,
sounding her native timbrel, wildly calls
her minions to the fight"
navibus Augusto hostis obviam vecta, et tamen
carried on ships to meet Augustus as an enemy, and yet
Illam inter caedes pallentem morte futura
Fecerat ignipotens ventis et Iapyge ferri?
"on wind-swept wave
she fled through dead and dying; her white brow
the Lord of Fire had cunningly portrayed
blanched with approaching doom."
Si dicas ipsam cum omni orientis exercitu fuisse bis pictam, non sine subtili et artificiosa quadam intercapedine, 1) signum pugnae dantem 2) fugientem, augetur difficultas prima.
If you say that she herself, with the whole army of the East, was painted twice, not without a certain subtle and artful interval, 1) giving the signal of battle and 2) fleeing, the first difficulty is increased.
Difficile erit dynamometriae naturali, de qua § 457.
It will be difficult for the natural dynamometry of which § 457
non Homeri solum,
speaks to form in the mind not only Homer's shield,
sed et Virgilii clipeum animo sibi formare, etiamsi meminerit dei artificis.
but also Virgil's shield, even if it remembers the divine craftsman:
1) Quomodo in definito humanam per staturam,
1) how, on a shield defined by human stature,
licet heroicam, clipeo tot picturae, v. 626–729.
although heroic, so many pictures, vv. 626–729,
locum habuerint, tantum quaelibet, ut humanis oculis discerni potuerint,
had room, each so large that they could be discerned by human
et inter alia 2) quomodo per eandem picturam Cleopatra
eyes; and, among other things, 2) how through the same picture Cleopatra
Regina in mediis patrio vocat agmina sistro.
"In the midst, the Queen,
sounding her native timbrel, wildly calls
her minions to the fight"
navibus Augusto hostis obviam vecta, et tamen
carried on ships to meet Augustus as an enemy, and yet
Illam inter caedes pallentem morte futura
Fecerat ignipotens ventis et Iapyge ferri?
"on wind-swept wave
she fled through dead and dying; her white brow
the Lord of Fire had cunningly portrayed
blanched with approaching doom."
Si dicas ipsam
If you say that she herself,
cum omni orientis exercitu fuisse bis pictam,
with the whole army of the East, was
non sine subtili et artificiosa quadam intercapedine,
painted twice, not without a certain subtle and artful interval,
1) signum pugnae dantem 2) fugientem,
1) giving the signal of battle and 2) fleeing,
augetur difficultas prima.
the first difficulty is increased.
Difficile erit dynamometriae naturali, de qua § 457. non Homeri solum, sed et Virgilii clipeum animo sibi formare, etiamsi meminerit dei artificis. 1) Quomodo in definito humanam per staturam, licet heroicam, clipeo tot picturae, v. 626–729. locum habuerint, tantum quaelibet, ut humanis oculis discerni potuerint, et inter alia 2) quomodo per eandem picturam Cleopatra / It will be difficult for the natural dynamometry of which § 457 speaks to form in the mind not only Homer's shield, but also Virgil's shield, even if it remembers the divine craftsman: 1) how, on a shield defined by human stature, although heroic, so many pictures, vv. 626–729, had room, each so large that they could be discerned by human eyes; and, among other things, 2) how through the same picture Cleopatra
Regina in mediis patrio vocat agmina sistro.
"In the midst, the Queen,
sounding her native timbrel, wildly calls
her minions to the fight"
navibus Augusto hostis obviam vecta, et tamen / carried on ships to meet Augustus as an enemy, and yet
Illam inter caedes pallentem morte futura
Fecerat ignipotens ventis et Iapyge ferri?
"on wind-swept wave
she fled through dead and dying; her white brow
the Lord of Fire had cunningly portrayed
blanched with approaching doom."
Si dicas ipsam cum omni orientis exercitu fuisse bis pictam, non sine subtili et artificiosa quadam intercapedine, 1) signum pugnae dantem 2) fugientem, augetur difficultas prima. / If you say that she herself, with the whole army of the East, was painted twice, not without a certain subtle and artful interval, 1) giving the signal of battle and 2) fleeing, the first difficulty is increased.
§ 460
Non irritabo vaticinantes Achillis equos apud Homerum. Praestat ire in Statium. Huic Theb. II. 494. Thebarum
I will not irritate the prophesying horses of Achilles in Homer. It is better to go to Statius. In him, Thebaid II.494, enemies of Thebes
Quinquaginta altis funduntur in ordine
portis
"fifty thus form close array, and march in order through the tall gates."
in solum et unum Tydea hostes.
against Tydeus alone and single.
Macte animi, tantis dignus qui crederis armis,
"Heaven favour now thy courage, who art deemed worthy of so numerous a foe!"
et a tanto quidem poeta, ac Statius est, qui nunquam maiora vero cecinit! Tydea in insidiis exspectant, nec adoriuntur tamen, nisi a solo provocati. Quum adsunt tandem undique ab uno hoste evocati, patiuntur eum uncis manibus in Sphyngis scopulum evadere sine teli, vel unius iactum, salvum et incolumem. Uno lapide iam quatuor hostes primos necat, et in his
and indeed by so great a poet as Statius is, who never sang things greater than the truth! They await Tydeus in ambush, yet they do not attack unless provoked by him alone. When at last they arrive from every side, called out by one enemy, they allow him, with hooked hands, to climb onto the rock of the Sphinx safe and unharmed, without the throw of a weapon, or even of one. With one stone he now kills the first four enemies, and among them
fulmineus Dorylas, quem regibus ardens
Aequabat virtus,
"Dorylas of the lightning stroke, in glowing valour a match for princes"
licet cum 49. nocturnis praedonibus unum legatum aggressus sit. Restant ultra 40. In hos ex Sphyngis scopulo desilit Tydeus praeceps, neque prius, quam clipeo galeaque se hostis armavit, illi
densi glomerantur in unum.
Nunc hic ensem trahit, et omnibus inexpugnabilis obstat, ut Briareus diis omnibus,
although with forty-nine nocturnal robbers he had attacked one envoy. More than forty remain. Tydeus plunges headlong from the Sphinx's rock into them, and not before he has armed himself with an enemy's shield and helmet do they "gather thickly into one." Now he "draws the sword" and "stands against all unconquerable," like Briareus against all the gods,
quum tota nequicquam obsessus Olympo
Tot queritur cessare manus.
"and yet complaining, though combated in vain by all Olympus, that so many hands were idle"
§ 399.
§ 399.
Non irritabo vaticinantes Achillis equos apud Homerum.
I will not irritate the prophesying horses of Achilles in Homer.
Praestat ire in Statium.
It is better to go to Statius.
Huic Theb. II. 494. Thebarum
In him, Thebaid II.494, enemies of Thebes
Quinquaginta altis funduntur in ordine
portis
"fifty thus form close array, and march in order through the tall gates."
in solum et unum Tydea hostes.
against Tydeus alone and single.
Macte animi, tantis dignus qui crederis armis,
"Heaven favour now thy courage, who art deemed worthy of so numerous a foe!"
et a tanto quidem poeta, ac Statius est, qui nunquam maiora vero cecinit!
and indeed by so great a poet as Statius is, who never sang things greater than the truth!
Tydea in insidiis exspectant, nec adoriuntur tamen, nisi a solo provocati.
They await Tydeus in ambush, yet they do not attack unless provoked by him alone.
Quum adsunt tandem undique ab uno hoste evocati, patiuntur eum uncis manibus in Sphyngis scopulum evadere sine teli, vel unius iactum, salvum et incolumem.
When at last they arrive from every side, called out by one enemy, they allow him, with hooked hands, to climb onto the rock of the Sphinx safe and unharmed, without the throw of a weapon, or even of one.
Uno lapide iam quatuor hostes primos necat, et in his
With one stone he now kills the first four enemies, and among them
fulmineus Dorylas, quem regibus ardens
Aequabat virtus,
"Dorylas of the lightning stroke, in glowing valour a match for princes"
licet cum 49. nocturnis praedonibus unum legatum aggressus sit.
although with forty-nine nocturnal robbers he had attacked one envoy.
Restant ultra 40. In hos ex Sphyngis scopulo desilit Tydeus praeceps, neque prius, quam clipeo galeaque se hostis armavit, illi
densi glomerantur in unum.
More than forty remain. Tydeus plunges headlong from the Sphinx's rock into them, and not before he has armed himself with an enemy's shield and helmet do they "gather thickly into one."
Nunc hic ensem trahit, et omnibus inexpugnabilis obstat, ut Briareus diis omnibus,
Now he "draws the sword" and "stands against all unconquerable," like Briareus against all the gods,
quum tota nequicquam obsessus Olympo
Tot queritur cessare manus.
"and yet complaining, though combated in vain by all Olympus, that so many hands were idle"
§ 399.
§ 399.
Non irritabo vaticinantes Achillis equos apud Homerum.
I will not irritate the prophesying horses of Achilles in Homer.
Praestat ire in Statium.
It is better to go to Statius.
Huic Theb. II. 494. Thebarum
In him, Thebaid II.494, enemies of Thebes
Quinquaginta altis funduntur in ordine
portis
"fifty thus form close array, and march in order through the tall gates."
in solum et unum Tydea hostes.
against Tydeus alone and single.
Macte animi, tantis dignus qui crederis armis,
"Heaven favour now thy courage, who art deemed worthy of so numerous a foe!"
et a tanto quidem poeta, ac Statius est,
and indeed by so great a poet as Statius is,
qui nunquam maiora vero cecinit!
who never sang things greater than the truth!
Tydea in insidiis exspectant, nec adoriuntur tamen,
They await Tydeus in ambush, yet they do not
nisi a solo provocati.
attack unless provoked by him alone.
Quum adsunt tandem undique ab
When at last they arrive from every side,
uno hoste evocati, patiuntur eum
called out by one enemy, they allow him,
uncis manibus in Sphyngis scopulum
with hooked hands, to climb onto the rock of
evadere sine teli,
the Sphinx safe and unharmed, without the
vel unius iactum, salvum et incolumem.
throw of a weapon, or even of one.
Uno lapide iam quatuor hostes primos necat,
With one stone he now kills the first four
et in his
enemies, and among them
fulmineus Dorylas, quem regibus ardens
Aequabat virtus,
"Dorylas of the lightning stroke, in glowing valour a match for princes"
licet cum 49. nocturnis praedonibus unum legatum aggressus sit.
although with forty-nine nocturnal robbers he had attacked one envoy.
Restant ultra 40. In hos ex
More than forty remain. Tydeus plunges headlong from the
Sphyngis scopulo desilit Tydeus praeceps, neque prius,
Sphinx's rock into them, and not before
quam clipeo galeaque se hostis armavit,
he has armed himself with an enemy's shield and
illi densi glomerantur in unum.
helmet do they "gather thickly into one."
Nunc hic ensem trahit, et omnibus inexpugnabilis obstat,
Now he "draws the sword" and "stands against all unconquerable,"
ut Briareus diis omnibus,
like Briareus against all the gods,
quum tota nequicquam obsessus Olympo
Tot queritur cessare manus.
"and yet complaining, though combated in vain by all Olympus, that so many hands were idle"
§ 399.
§ 399.
Non irritabo vaticinantes Achillis equos apud Homerum. / I will not irritate the prophesying horses of Achilles in Homer.
Praestat ire in Statium. / It is better to go to Statius.
Huic Theb. II. 494. Thebarum / In him, Thebaid II.494, enemies of Thebes
Quinquaginta altis funduntur in ordine
portis
"fifty thus form close array, and march in order through the tall gates."
in solum et unum Tydea hostes. / against Tydeus alone and single.
Macte animi, tantis dignus qui crederis armis,
"Heaven favour now thy courage, who art deemed worthy of so numerous a foe!"
et a tanto quidem poeta, ac Statius est, qui nunquam maiora vero cecinit! / and indeed by so great a poet as Statius is, who never sang things greater than the truth!
Tydea in insidiis exspectant, nec adoriuntur tamen, nisi a solo provocati. / They await Tydeus in ambush, yet they do not attack unless provoked by him alone.
Quum adsunt tandem undique ab uno hoste evocati, patiuntur eum uncis manibus in Sphyngis scopulum evadere sine teli, vel unius iactum, salvum et incolumem. / When at last they arrive from every side, called out by one enemy, they allow him, with hooked hands, to climb onto the rock of the Sphinx safe and unharmed, without the throw of a weapon, or even of one.
Uno lapide iam quatuor hostes primos necat, et in his / With one stone he now kills the first four enemies, and among them
fulmineus Dorylas, quem regibus ardens
Aequabat virtus,
"Dorylas of the lightning stroke, in glowing valour a match for princes"
licet cum 49. nocturnis praedonibus unum legatum aggressus sit. / although with forty-nine nocturnal robbers he had attacked one envoy.
Restant ultra 40. In hos ex Sphyngis scopulo desilit Tydeus praeceps, neque prius, quam clipeo galeaque se hostis armavit, illi densi glomerantur in unum. / More than forty remain. Tydeus plunges headlong from the Sphinx's rock into them, and not before he has armed himself with an enemy's shield and helmet do they "gather thickly into one."
Nunc hic ensem trahit, et omnibus inexpugnabilis obstat, ut Briareus diis omnibus, / Now he "draws the sword" and "stands against all unconquerable," like Briareus against all the gods,
quum tota nequicquam obsessus Olympo
Tot queritur cessare manus.
"and yet complaining, though combated in vain by all Olympus, that so many hands were idle"
§ 399. / § 399.
§ 461
Dum respiramus, iam multi mera letalia vulnera, unus in ipsa lingua, acceperunt hostes, Tydeus autem est
While we breathe again, many enemies have now received wounds that are merely lethal, one even in the tongue; but Tydeus has
saepe aspera passus
Vulnera, sed nullum vitae in secreta receptum est.
"and many a bitter wound he suffers, yet none gains entrance to life's secret courses, nor may hope to be deadly."
Iamque superest hostium ultimus unus. Ne victor Tydeus Thebas inimicas adhuc ovans ingrediatur, opus est dissuadente per visionem Pallade. Ultimo vita et mandata ad Thebanos dantur, ipse ex omnibus 49. cadaverum armis tropheum erigere vires otiumque toties vulneratus habet, et resultante iugorum longorum Echo precibus illud Minervae dedicare 25. versibus.
And now only the last enemy remains. Lest the victorious Tydeus enter hostile Thebes still exulting, there is need of Pallas dissuading him through a vision. Life and messages to the Thebans are given to the last man; Tydeus himself, though wounded so often, has the strength and leisure to raise a trophy from the arms of all forty-nine corpses, and, while Echo resounds from the long ridges, to dedicate it to Minerva with prayers in twenty-five verses.
Dum respiramus, iam multi mera letalia vulnera, unus in ipsa lingua, acceperunt hostes, Tydeus autem est
While we breathe again, many enemies have now received wounds that are merely lethal, one even in the tongue; but Tydeus has
saepe aspera passus
Vulnera, sed nullum vitae in secreta receptum est.
"and many a bitter wound he suffers, yet none gains entrance to life's secret courses, nor may hope to be deadly."
Iamque superest hostium ultimus unus.
And now only the last enemy remains.
Ne victor Tydeus Thebas inimicas adhuc ovans ingrediatur, opus est dissuadente per visionem Pallade.
Lest the victorious Tydeus enter hostile Thebes still exulting, there is need of Pallas dissuading him through a vision.
Ultimo vita et mandata ad Thebanos dantur, ipse ex omnibus 49. cadaverum armis tropheum erigere vires otiumque toties vulneratus habet, et resultante iugorum longorum Echo precibus illud Minervae dedicare 25. versibus.
Life and messages to the Thebans are given to the last man; Tydeus himself, though wounded so often, has the strength and leisure to raise a trophy from the arms of all forty-nine corpses, and, while Echo resounds from the long ridges, to dedicate it to Minerva with prayers in twenty-five verses.
Dum respiramus, iam multi
While we breathe again, many enemies have now received
mera letalia vulnera, unus in ipsa lingua, acceperunt
wounds that are merely lethal, one even in the tongue;
hostes, Tydeus autem est
but Tydeus has
saepe aspera passus
Vulnera, sed nullum vitae in secreta receptum est.
"and many a bitter wound he suffers, yet none gains entrance to life's secret courses, nor may hope to be deadly."
Iamque superest hostium ultimus unus.
And now only the last enemy remains.
Ne victor Tydeus Thebas inimicas adhuc ovans
Lest the victorious Tydeus enter hostile Thebes still exulting,
ingrediatur, opus est dissuadente per visionem Pallade.
there is need of Pallas dissuading him through a vision.
Ultimo vita et mandata ad Thebanos dantur,
Life and messages to the Thebans are given to the last
ipse ex omnibus 49.
man; Tydeus himself, though wounded so often,
cadaverum armis tropheum
has the strength and leisure to raise a trophy
erigere vires otiumque toties vulneratus habet, et
from the arms of all forty-nine corpses, and,
resultante iugorum longorum Echo
while Echo resounds from the long ridges,
precibus illud Minervae dedicare 25. versibus.
to dedicate it to Minerva with prayers in twenty-five verses.
Dum respiramus, iam multi mera letalia vulnera, unus in ipsa lingua, acceperunt hostes, Tydeus autem est / While we breathe again, many enemies have now received wounds that are merely lethal, one even in the tongue; but Tydeus has
saepe aspera passus
Vulnera, sed nullum vitae in secreta receptum est.
"and many a bitter wound he suffers, yet none gains entrance to life's secret courses, nor may hope to be deadly."
Iamque superest hostium ultimus unus. / And now only the last enemy remains.
Ne victor Tydeus Thebas inimicas adhuc ovans ingrediatur, opus est dissuadente per visionem Pallade. / Lest the victorious Tydeus enter hostile Thebes still exulting, there is need of Pallas dissuading him through a vision.
Ultimo vita et mandata ad Thebanos dantur, ipse ex omnibus 49. cadaverum armis tropheum erigere vires otiumque toties vulneratus habet, et resultante iugorum longorum Echo precibus illud Minervae dedicare 25. versibus. / Life and messages to the Thebans are given to the last man; Tydeus himself, though wounded so often, has the strength and leisure to raise a trophy from the arms of all forty-nine corpses, and, while Echo resounds from the long ridges, to dedicate it to Minerva with prayers in twenty-five verses.
§ 462
Si libertati generatim, aut speciatim certae personae, certi characteris, quem semel alicui tribuisti, non convenire, non esse per eandem possibile, vel viribus eius vivis maius minusve, per moralem analogi rationis dynamometriam, de qua § 457. percipi iudicarique potest, quod illi tamen adscribitur, novam dabit illud falsitatis aestheticae vitandae speciem, §§ 458, 433.
If, through the moral dynamometry of the analogue of reason, of which § 457 speaks, it can be perceived and judged that what is nevertheless ascribed to someone does not agree with freedom in general, or specifically with a definite person of a definite character that you have once attributed to someone, and is not possible through that freedom, or is greater or smaller than his living forces, this will give a new species of aesthetic falsity to be avoided, §§ 458, 433.
Ne forte seniles
Mandentur iuveni partes, pueroque viriles,
Ut nihil intersit Davusne loquatur, et audax
Pythias emuncto lucrata Simone talentum,
An custos famulusque dei Silenus alumni.
"That the parts [therefore] belonging to age may not be given to youth, and those of a man to a boy [...] nor shall I labor to differ so widely from the complexion of tragedy, as to make no distinction, whether Davus be the speaker. And the bold Pythias, who gained a talent by gulling Simo; or Silenus, the guardian and attendant of his pupil-god [Bacchus]."
Si libertati generatim, aut speciatim certae personae, certi characteris, quem semel alicui tribuisti, non convenire, non esse per eandem possibile, vel viribus eius vivis maius minusve, per moralem analogi rationis dynamometriam, de qua § 457. percipi iudicarique potest, quod illi tamen adscribitur, novam dabit illud falsitatis aestheticae vitandae speciem, §§ 458, 433.
If, through the moral dynamometry of the analogue of reason, of which § 457 speaks, it can be perceived and judged that what is nevertheless ascribed to someone does not agree with freedom in general, or specifically with a definite person of a definite character that you have once attributed to someone, and is not possible through that freedom, or is greater or smaller than his living forces, this will give a new species of aesthetic falsity to be avoided, §§ 458, 433.
Ne forte seniles
Mandentur iuveni partes, pueroque viriles,
Ut nihil intersit Davusne loquatur, et audax
Pythias emuncto lucrata Simone talentum,
An custos famulusque dei Silenus alumni.
"That the parts [therefore] belonging to age may not be given to youth, and those of a man to a boy [...] nor shall I labor to differ so widely from the complexion of tragedy, as to make no distinction, whether Davus be the speaker. And the bold Pythias, who gained a talent by gulling Simo; or Silenus, the guardian and attendant of his pupil-god [Bacchus]."
Si libertati generatim, aut speciatim certae
If, through the moral dynamometry of the analogue of reason,
personae, certi characteris, quem semel alicui tribuisti,
of which § 457 speaks, it can be perceived and judged that
non convenire, non esse per eandem possibile,
what is nevertheless ascribed to someone does not agree with freedom in
vel viribus eius vivis maius minusve,
general, or specifically with a definite person of a
per moralem analogi rationis dynamometriam,
definite character that you have once attributed to someone,
de qua § 457. percipi iudicarique potest,
and is not possible through that freedom, or is
quod illi tamen adscribitur, novam
greater or smaller than his living forces,
dabit illud falsitatis aestheticae vitandae speciem,
this will give a new species of aesthetic falsity to
§§ 458, 433.
be avoided, §§ 458, 433.
Ne forte seniles
Mandentur iuveni partes, pueroque viriles,
Ut nihil intersit Davusne loquatur, et audax
Pythias emuncto lucrata Simone talentum,
An custos famulusque dei Silenus alumni.
"That the parts [therefore] belonging to age may not be given to youth, and those of a man to a boy [...] nor shall I labor to differ so widely from the complexion of tragedy, as to make no distinction, whether Davus be the speaker. And the bold Pythias, who gained a talent by gulling Simo; or Silenus, the guardian and attendant of his pupil-god [Bacchus]."
Si libertati generatim, aut speciatim certae personae, certi characteris, quem semel alicui tribuisti, non convenire, non esse per eandem possibile, vel viribus eius vivis maius minusve, per moralem analogi rationis dynamometriam, de qua § 457. percipi iudicarique potest, quod illi tamen adscribitur, novam dabit illud falsitatis aestheticae vitandae speciem, §§ 458, 433. / If, through the moral dynamometry of the analogue of reason, of which § 457 speaks, it can be perceived and judged that what is nevertheless ascribed to someone does not agree with freedom in general, or specifically with a definite person of a definite character that you have once attributed to someone, and is not possible through that freedom, or is greater or smaller than his living forces, this will give a new species of aesthetic falsity to be avoided, §§ 458, 433.
Ne forte seniles
Mandentur iuveni partes, pueroque viriles,
Ut nihil intersit Davusne loquatur, et audax
Pythias emuncto lucrata Simone talentum,
An custos famulusque dei Silenus alumni.
"That the parts [therefore] belonging to age may not be given to youth, and those of a man to a boy [...] nor shall I labor to differ so widely from the complexion of tragedy, as to make no distinction, whether Davus be the speaker. And the bold Pythias, who gained a talent by gulling Simo; or Silenus, the guardian and attendant of his pupil-god [Bacchus]."
§ 463
Sit aliquid per certam libertatem vere adunaton, sed haec moralis impotentia, partim soli intellectui et rationi pateat, et huius accuratiori dynamometriae, partim nec eidem, nunc saltim, et apud spectatores, quos tibi conciliare praesertim optas, adeo evidenter obversatura praesumi potest, ut discutiat omnem analogo rationis apparentem possibilitatem moralem. Etiamsi moraliter eiusmodi impossibile tuis immisceatur cogitationibus ad elegantiae regulas componendis: non tamen est, quod ex aestheticis sententiis falsi reus agi metuas, § 445.
Let something be truly adunaton, impossible, through a certain freedom; but let this moral impotence be open partly only to intellect and reason, and to reason's more accurate dynamometry, and partly not even to it, at least now and among the spectators whom you especially wish to win, in such a way that it can be presumed not to come before them so evidently as to scatter every moral possibility apparent to the analogue of reason. Even if something morally impossible of this sort is mixed into your thoughts to be composed according to the rules of elegance, nevertheless there is no reason for you to fear being arraigned as guilty of falsity by aesthetic judgments, § 445.
Sit aliquid per certam libertatem vere adunaton, sed haec moralis impotentia, partim soli intellectui et rationi pateat, et huius accuratiori dynamometriae, partim nec eidem, nunc saltim, et apud spectatores, quos tibi conciliare praesertim optas, adeo evidenter obversatura praesumi potest, ut discutiat omnem analogo rationis apparentem possibilitatem moralem.
Let something be truly adunaton, impossible, through a certain freedom; but let this moral impotence be open partly only to intellect and reason, and to reason's more accurate dynamometry, and partly not even to it, at least now and among the spectators whom you especially wish to win, in such a way that it can be presumed not to come before them so evidently as to scatter every moral possibility apparent to the analogue of reason.
Etiamsi moraliter eiusmodi impossibile tuis immisceatur cogitationibus ad elegantiae regulas componendis: non tamen est, quod ex aestheticis sententiis falsi reus agi metuas, § 445.
Even if something morally impossible of this sort is mixed into your thoughts to be composed according to the rules of elegance, nevertheless there is no reason for you to fear being arraigned as guilty of falsity by aesthetic judgments, § 445.
Sit aliquid per certam libertatem vere
Let something be truly adunaton, impossible, through a certain freedom;
adunaton, sed haec moralis impotentia,
but let this moral impotence
partim soli intellectui et rationi pateat,
be open partly only to intellect and reason,
et huius accuratiori dynamometriae,
and to reason's more accurate dynamometry,
partim nec eidem, nunc saltim,
and partly not even to it, at least now
et apud spectatores, quos tibi conciliare
and among the spectators whom you especially wish to win,
praesertim optas, adeo evidenter obversatura praesumi potest,
in such a way that it can
ut discutiat omnem
be presumed not to come before them so
analogo rationis apparentem possibilitatem moralem.
evidently as to scatter every moral possibility apparent to the analogue of reason.
Etiamsi moraliter eiusmodi impossibile tuis
Even if something morally impossible of this sort is
immisceatur cogitationibus ad elegantiae regulas componendis:
mixed into your thoughts to be composed according to the rules of
non tamen est, quod ex aestheticis
elegance, nevertheless there is no reason for you to
sententiis falsi reus agi metuas, § 445.
fear being arraigned as guilty of falsity by aesthetic judgments, § 445.
Sit aliquid per certam libertatem vere adunaton, sed haec moralis impotentia, partim soli intellectui et rationi pateat, et huius accuratiori dynamometriae, partim nec eidem, nunc saltim, et apud spectatores, quos tibi conciliare praesertim optas, adeo evidenter obversatura praesumi potest, ut discutiat omnem analogo rationis apparentem possibilitatem moralem. / Let something be truly adunaton, impossible, through a certain freedom; but let this moral impotence be open partly only to intellect and reason, and to reason's more accurate dynamometry, and partly not even to it, at least now and among the spectators whom you especially wish to win, in such a way that it can be presumed not to come before them so evidently as to scatter every moral possibility apparent to the analogue of reason.
Etiamsi moraliter eiusmodi impossibile tuis immisceatur cogitationibus ad elegantiae regulas componendis: non tamen est, quod ex aestheticis sententiis falsi reus agi metuas, § 445. / Even if something morally impossible of this sort is mixed into your thoughts to be composed according to the rules of elegance, nevertheless there is no reason for you to fear being arraigned as guilty of falsity by aesthetic judgments, § 445.
§ 464
Quanquam forum aestheticum falsitatis suam moralis reprehensionem et illiciti directo non ultra sensitivi horizontis terminos extendat: nec hinc immediate falsitatis accuset aestheticae cogitationes ad elegantiarum lydium lapidem exigendas, nisi quae contra licitum, pium, honestum, decorum illud impingunt, quod et analogo rationis tale patet; pone tamen aliquem moraliter malam actionem adeo callide texisse, ut analogo rationis primum indifferens, vel omnino bona visa sit; sed fuisse dignitatis in eodem pulcrae, abstinere ab eiusmodi fraudibus, qui, nisi insigniter bonus, vir tamen bonus haberi voluerit; pone fraudes ipsas non detegere analogon rationis, nisi huius auxilio, sed detectis fallaciis, etiam sensitive manifestissimum esse, dedecere easdem talem personam, quam cogitaturus in se susceperat: eiusmodi subtile vitiorum venenum propinare, si non directo propter falsitatem cogitationum ipsam aestheticam, tamen propter turpem defectum dignitatis S. XV. in fucatis malorum lenociniis turpitudinis damnabit ipsum forum aestheticum, §§ 435, 445.
Although the aesthetic forum does not directly extend its censure of moral falsity and of the illicit beyond the limits of the sensitive horizon, and hence does not immediately accuse of aesthetic falsity thoughts that must be tested by the Lydian stone of the elegances, except those that strike against the lawful, pious, honorable, and becoming in a way that is also apparent as such to the analogue of reason; yet suppose that someone has woven a morally bad action so cunningly that at first it seemed indifferent, or altogether good, to the analogue of reason; but suppose that it would have belonged to beautiful dignity in the same person to abstain from frauds of this sort, if he wished to be regarded, if not as outstandingly good, still as a good man; suppose that the analogue of reason does not detect the frauds themselves except with reason's help, but that once the fallacies have been detected it is most manifest even sensitively that they are unworthy of such a person as he had undertaken to think in himself: to pour out a subtle poison of vices of this sort, if not directly on account of the aesthetic falsity of the thoughts themselves, nevertheless on account of an ugly defect of dignity, Section XV, in the painted enticements of evils, the aesthetic forum itself will condemn as ugliness, §§ 435, 445.
Quanquam forum aestheticum falsitatis suam moralis reprehensionem et illiciti directo non ultra sensitivi horizontis terminos extendat: nec hinc immediate falsitatis accuset aestheticae cogitationes ad elegantiarum lydium lapidem exigendas, nisi quae contra licitum, pium, honestum, decorum illud impingunt, quod et analogo rationis tale patet; pone tamen aliquem moraliter malam actionem adeo callide texisse, ut analogo rationis primum indifferens, vel omnino bona visa sit; sed fuisse dignitatis in eodem pulcrae, abstinere ab eiusmodi fraudibus, qui, nisi insigniter bonus, vir tamen bonus haberi voluerit; pone fraudes ipsas non detegere analogon rationis, nisi huius auxilio, sed detectis fallaciis, etiam sensitive manifestissimum esse, dedecere easdem talem personam, quam cogitaturus in se susceperat: eiusmodi subtile vitiorum venenum propinare, si non directo propter falsitatem cogitationum ipsam aestheticam, tamen propter turpem defectum dignitatis S. XV. in fucatis malorum lenociniis turpitudinis damnabit ipsum forum aestheticum, §§ 435, 445.
Although the aesthetic forum does not directly extend its censure of moral falsity and of the illicit beyond the limits of the sensitive horizon, and hence does not immediately accuse of aesthetic falsity thoughts that must be tested by the Lydian stone of the elegances, except those that strike against the lawful, pious, honorable, and becoming in a way that is also apparent as such to the analogue of reason; yet suppose that someone has woven a morally bad action so cunningly that at first it seemed indifferent, or altogether good, to the analogue of reason; but suppose that it would have belonged to beautiful dignity in the same person to abstain from frauds of this sort, if he wished to be regarded, if not as outstandingly good, still as a good man; suppose that the analogue of reason does not detect the frauds themselves except with reason's help, but that once the fallacies have been detected it is most manifest even sensitively that they are unworthy of such a person as he had undertaken to think in himself: to pour out a subtle poison of vices of this sort, if not directly on account of the aesthetic falsity of the thoughts themselves, nevertheless on account of an ugly defect of dignity, Section XV, in the painted enticements of evils, the aesthetic forum itself will condemn as ugliness, §§ 435, 445.
Quanquam forum aestheticum falsitatis suam
Although the aesthetic forum does not directly extend its
moralis reprehensionem et illiciti directo
censure of moral falsity and of the illicit beyond
non ultra sensitivi horizontis terminos extendat:
the limits of the sensitive horizon, and
nec hinc immediate falsitatis accuset aestheticae
hence does not immediately accuse of aesthetic
cogitationes ad elegantiarum lydium lapidem exigendas,
falsity thoughts that must be tested by the Lydian stone of the
nisi quae contra licitum, pium, honestum, decorum illud impingunt,
elegances, except those that strike against the lawful, pious,
quod et
honorable, and becoming in a way that is also
analogo rationis
apparent as such to the analogue of reason;
tale patet; pone tamen aliquem moraliter malam
yet suppose that someone has woven a morally bad
actionem adeo callide texisse, ut analogo rationis primum indifferens,
action so cunningly that at first it seemed indifferent,
vel omnino bona visa sit;
or altogether good, to the analogue of reason;
sed fuisse
but suppose that it would have belonged to beautiful
dignitatis in eodem pulcrae, abstinere ab eiusmodi fraudibus,
dignity in the same person to abstain from frauds
qui, nisi insigniter bonus, vir tamen bonus haberi voluerit;
of this sort, if he wished to be regarded,
pone fraudes ipsas non
if not as outstandingly good, still as a good man;
detegere analogon rationis,
suppose that the analogue of reason
nisi huius auxilio,
does not detect the frauds themselves except with reason's help,
sed detectis fallaciis,
but that once the fallacies have been detected it
etiam sensitive manifestissimum esse,
is most manifest even sensitively that they
dedecere easdem talem personam,
are unworthy of such a person
quam cogitaturus in se susceperat:
as he had undertaken to think in himself: to
eiusmodi subtile vitiorum venenum propinare,
pour out a subtle poison of vices of this sort,
si non directo propter falsitatem cogitationum ipsam aestheticam,
if not directly on account of the aesthetic
tamen propter turpem
falsity of the thoughts themselves, nevertheless on account of
defectum dignitatis S. XV.
an ugly defect of dignity, Section XV,
in fucatis malorum lenociniis turpitudinis
in the painted enticements of evils,
damnabit ipsum forum aestheticum, §§ 435, 445.
the aesthetic forum itself will condemn as ugliness, §§ 435, 445.
Quanquam forum aestheticum falsitatis suam moralis reprehensionem et illiciti directo non ultra sensitivi horizontis terminos extendat: nec hinc immediate falsitatis accuset aestheticae cogitationes ad elegantiarum lydium lapidem exigendas, nisi quae contra licitum, pium, honestum, decorum illud impingunt, quod et analogo rationis tale patet; pone tamen aliquem moraliter malam actionem adeo callide texisse, ut analogo rationis primum indifferens, vel omnino bona visa sit; sed fuisse dignitatis in eodem pulcrae, abstinere ab eiusmodi fraudibus, qui, nisi insigniter bonus, vir tamen bonus haberi voluerit; pone fraudes ipsas non detegere analogon rationis, nisi huius auxilio, sed detectis fallaciis, etiam sensitive manifestissimum esse, dedecere easdem talem personam, quam cogitaturus in se susceperat: eiusmodi subtile vitiorum venenum propinare, si non directo propter falsitatem cogitationum ipsam aestheticam, tamen propter turpem defectum dignitatis S. XV. in fucatis malorum lenociniis turpitudinis damnabit ipsum forum aestheticum, §§ 435, 445. / Although the aesthetic forum does not directly extend its censure of moral falsity and of the illicit beyond the limits of the sensitive horizon, and hence does not immediately accuse of aesthetic falsity thoughts that must be tested by the Lydian stone of the elegances, except those that strike against the lawful, pious, honorable, and becoming in a way that is also apparent as such to the analogue of reason; yet suppose that someone has woven a morally bad action so cunningly that at first it seemed indifferent, or altogether good, to the analogue of reason; but suppose that it would have belonged to beautiful dignity in the same person to abstain from frauds of this sort, if he wished to be regarded, if not as outstandingly good, still as a good man; suppose that the analogue of reason does not detect the frauds themselves except with reason's help, but that once the fallacies have been detected it is most manifest even sensitively that they are unworthy of such a person as he had undertaken to think in himself: to pour out a subtle poison of vices of this sort, if not directly on account of the aesthetic falsity of the thoughts themselves, nevertheless on account of an ugly defect of dignity, Section XV, in the painted enticements of evils, the aesthetic forum itself will condemn as ugliness, §§ 435, 445.
§ 465
Sunt tamen et aesthetice fugienda contra moralem strictius dictam pulcre cogitandorum possibilitatem pugnantia, § 435. directo quae coniungit Claudianus de IIII. cons. Hon. 278.
There are nevertheless things also to be avoided aesthetically, namely those that conflict with the more strictly so-called moral possibility of things to be thought beautifully, § 435, which Claudian directly joins in On the Fourth Consulship of Honorius 278:
Neu dubie suspectus agas, neu falsus amicis.
"Let thine actions be open and give no grounds for suspicion, be loyal to thy friends"
1) Ne per omnem tuam, venustam quam velis, meditationem ambiguus data opera videaris, inter virtutem et vitium, ut spectatoris analogon rationis satis pro suis viribus attendens determinare sibi satisfaciendo, saltim in fine, tamen non possit, quarum sis partium, an earum, quae bonos, qui censentur mores ordinario, tueri, an earum, quae malos ordinario habitos commendare nituntur. Sic enim dubie suspectus bonis, dubie placens malis, ne horum quidem calculum feres, Quibus ergo pulcer es?
1) Do not, throughout your whole meditation, however charming you wish it to be, seem deliberately ambiguous between virtue and vice, so that the spectator's analogue of reason, attending sufficiently according to its powers, nevertheless cannot determine to its own satisfaction, at least at the end, on which side you are: whether on that of those things that endeavor to protect habits ordinarily considered good, or on that of those things that endeavor to commend habits ordinarily held bad. For thus, doubtfully suspect to the good and doubtfully pleasing to the bad, you will not carry even the vote of the latter. To whom, then, are you beautiful?
Sunt tamen et aesthetice fugienda contra moralem strictius dictam pulcre cogitandorum possibilitatem pugnantia, § 435. directo quae coniungit Claudianus de IIII. cons. Hon. 278.
There are nevertheless things also to be avoided aesthetically, namely those that conflict with the more strictly so-called moral possibility of things to be thought beautifully, § 435, which Claudian directly joins in On the Fourth Consulship of Honorius 278:
Neu dubie suspectus agas, neu falsus amicis.
"Let thine actions be open and give no grounds for suspicion, be loyal to thy friends"
1) Ne per omnem tuam, venustam quam velis, meditationem ambiguus data opera videaris, inter virtutem et vitium, ut spectatoris analogon rationis satis pro suis viribus attendens determinare sibi satisfaciendo, saltim in fine, tamen non possit, quarum sis partium, an earum, quae bonos, qui censentur mores ordinario, tueri, an earum, quae malos ordinario habitos commendare nituntur.
1) Do not, throughout your whole meditation, however charming you wish it to be, seem deliberately ambiguous between virtue and vice, so that the spectator's analogue of reason, attending sufficiently according to its powers, nevertheless cannot determine to its own satisfaction, at least at the end, on which side you are: whether on that of those things that endeavor to protect habits ordinarily considered good, or on that of those things that endeavor to commend habits ordinarily held bad.
Sic enim dubie suspectus bonis, dubie placens malis, ne horum quidem calculum feres, Quibus ergo pulcer es?
For thus, doubtfully suspect to the good and doubtfully pleasing to the bad, you will not carry even the vote of the latter. To whom, then, are you beautiful?
Sunt tamen et aesthetice
There are nevertheless things also to be avoided aesthetically,
fugienda contra moralem strictius dictam
namely those that conflict with the more strictly
pulcre cogitandorum possibilitatem pugnantia, § 435.
so-called moral possibility of things to be thought beautifully, § 435,
directo quae coniungit Claudianus de IIII. cons.
which Claudian directly joins
Hon. 278.
in On the Fourth Consulship of Honorius 278:
Neu dubie suspectus agas, neu falsus amicis.
"Let thine actions be open and give no grounds for suspicion, be loyal to thy friends"
1) Ne per omnem tuam, venustam quam velis, meditationem
1) Do not, throughout your whole meditation,
ambiguus data opera videaris, inter virtutem et
however charming you wish it to be, seem deliberately ambiguous between virtue and vice,
vitium, ut spectatoris analogon rationis
so that the spectator's analogue of reason,
satis pro suis
attending sufficiently according to its powers,
viribus attendens determinare sibi satisfaciendo,
nevertheless cannot determine to its own satisfaction,
saltim in fine, tamen non possit, quarum
at least at the end, on which side you are:
sis partium, an earum, quae bonos,
whether on that of those things that endeavor
qui censentur mores ordinario, tueri,
to protect habits ordinarily considered good, or on
an earum, quae malos ordinario habitos commendare nituntur.
that of those things that endeavor to commend habits ordinarily held bad.
Sic enim dubie suspectus bonis,
For thus, doubtfully suspect to the good and
dubie placens malis, ne horum
doubtfully pleasing to the bad, you will not carry
quidem calculum feres, Quibus ergo pulcer es?
even the vote of the latter. To whom, then, are you beautiful?
Sunt tamen et aesthetice fugienda contra moralem strictius dictam pulcre cogitandorum possibilitatem pugnantia, § 435. directo quae coniungit Claudianus de IIII. cons. Hon. 278. / There are nevertheless things also to be avoided aesthetically, namely those that conflict with the more strictly so-called moral possibility of things to be thought beautifully, § 435, which Claudian directly joins in On the Fourth Consulship of Honorius 278:
Neu dubie suspectus agas, neu falsus amicis.
"Let thine actions be open and give no grounds for suspicion, be loyal to thy friends"
1) Ne per omnem tuam, venustam quam velis, meditationem ambiguus data opera videaris, inter virtutem et vitium, ut spectatoris analogon rationis satis pro suis viribus attendens determinare sibi satisfaciendo, saltim in fine, tamen non possit, quarum sis partium, an earum, quae bonos, qui censentur mores ordinario, tueri, an earum, quae malos ordinario habitos commendare nituntur. / 1) Do not, throughout your whole meditation, however charming you wish it to be, seem deliberately ambiguous between virtue and vice, so that the spectator's analogue of reason, attending sufficiently according to its powers, nevertheless cannot determine to its own satisfaction, at least at the end, on which side you are: whether on that of those things that endeavor to protect habits ordinarily considered good, or on that of those things that endeavor to commend habits ordinarily held bad.
Sic enim dubie suspectus bonis, dubie placens malis, ne horum quidem calculum feres, Quibus ergo pulcer es? / For thus, doubtfully suspect to the good and doubtfully pleasing to the bad, you will not carry even the vote of the latter. To whom, then, are you beautiful?
§ 466
2) Ne crassus, quem dicunt, simulator virtutis larvam ita prae te feras, ut vel analogo rationis transpareant animi sub vulpe latentes. Verbi gratia turpe est amicitiam singularem simulare, sive falsum adeo renideant aliqui, ut vel primo obtutu,
2) Do not, as they say, as a coarse pretender, carry before you the mask of virtue in such a way that, even to the analogue of reason, the spirits hidden beneath the fox shine through. For example, it is ugly to simulate a special friendship, whether some persons shine as false so much that even at first glance they are found false by falsehoods,
reperiantur falsa falsimoniis,
Qui se quum frustrantur, frustrari alios stolidi existiment,
Lingua factiosi, inertes opera, sublesta fide,
"who, when you think them to be friends, are found false with their deceitfulness, strong in their talking, slothful in their doing, of faith infirm. [...] and these, while they are deceiving themselves, in their foolishness imagine that others are deceived."
sive alii callidius agant rem suam, et tum demum, quando bonum alicuius analogon rationis, confidentius credulum, inique induxerunt animam tradere, quasi tuta omnia forent,
or whether others conduct their own affair more craftily, and only then, when they have unjustly led the good analogue of reason of someone, too trustingly credulous, to hand over his soul as if everything were safe,
Tum retrahunt se, ac sua dicta omnia factaque
Ventos irrita ferre ac nebulas aereas sinunt.
"Yet now you withdraw yourself, and all your purposeless words and deeds
you suffer the winds and airy clouds to bear away."
§ 464.
§ 464.
2) Ne crassus, quem dicunt, simulator virtutis larvam ita prae te feras, ut vel analogo rationis transpareant animi sub vulpe latentes.
2) Do not, as they say, as a coarse pretender, carry before you the mask of virtue in such a way that, even to the analogue of reason, the spirits hidden beneath the fox shine through.
Verbi gratia turpe est amicitiam singularem simulare, sive falsum adeo renideant aliqui, ut vel primo obtutu,
For example, it is ugly to simulate a special friendship, whether some persons shine as false so much that even at first glance they are found false by falsehoods,
reperiantur falsa falsimoniis,
Qui se quum frustrantur, frustrari alios stolidi existiment,
Lingua factiosi, inertes opera, sublesta fide,
"who, when you think them to be friends, are found false with their deceitfulness, strong in their talking, slothful in their doing, of faith infirm. [...] and these, while they are deceiving themselves, in their foolishness imagine that others are deceived."
sive alii callidius agant rem suam, et tum demum, quando bonum alicuius analogon rationis, confidentius credulum, inique induxerunt animam tradere, quasi tuta omnia forent,
or whether others conduct their own affair more craftily, and only then, when they have unjustly led the good analogue of reason of someone, too trustingly credulous, to hand over his soul as if everything were safe,
Tum retrahunt se, ac sua dicta omnia factaque
Ventos irrita ferre ac nebulas aereas sinunt.
"Yet now you withdraw yourself, and all your purposeless words and deeds
you suffer the winds and airy clouds to bear away."
§ 464.
§ 464.
2) Ne crassus, quem dicunt,
2) Do not, as they say, as a
simulator virtutis
coarse pretender, carry before you the mask of virtue
larvam ita prae te feras, ut vel analogo rationis
in such a way that, even to the analogue of reason,
transpareant animi sub vulpe latentes.
the spirits hidden beneath the fox shine through.
Verbi gratia turpe est amicitiam singularem
For example, it is ugly to simulate a special friendship,
simulare, sive falsum adeo renideant aliqui,
whether some persons shine as false so much
ut vel primo obtutu,
that even at first glance they are found false by falsehoods,
reperiantur falsa falsimoniis,
Qui se quum frustrantur, frustrari alios stolidi existiment,
Lingua factiosi, inertes opera, sublesta fide,
"who, when you think them to be friends, are found false with their deceitfulness, strong in their talking, slothful in their doing, of faith infirm. [...] and these, while they are deceiving themselves, in their foolishness imagine that others are deceived."
sive alii callidius agant rem suam,
or whether others conduct their own affair more craftily,
et tum demum, quando bonum alicuius
and only then, when they have unjustly led the
analogon rationis, confidentius credulum,
good analogue of reason of someone, too trustingly credulous,
inique induxerunt animam tradere, quasi tuta omnia forent,
to hand over his soul as if everything were safe,
Tum retrahunt se, ac sua dicta omnia factaque
Ventos irrita ferre ac nebulas aereas sinunt.
"Yet now you withdraw yourself, and all your purposeless words and deeds
you suffer the winds and airy clouds to bear away."
§ 464.
§ 464.
2) Ne crassus, quem dicunt, simulator virtutis larvam ita prae te feras, ut vel analogo rationis transpareant animi sub vulpe latentes. / 2) Do not, as they say, as a coarse pretender, carry before you the mask of virtue in such a way that, even to the analogue of reason, the spirits hidden beneath the fox shine through.
Verbi gratia turpe est amicitiam singularem simulare, sive falsum adeo renideant aliqui, ut vel primo obtutu, / For example, it is ugly to simulate a special friendship, whether some persons shine as false so much that even at first glance they are found false by falsehoods,
reperiantur falsa falsimoniis,
Qui se quum frustrantur, frustrari alios stolidi existiment,
Lingua factiosi, inertes opera, sublesta fide,
"who, when you think them to be friends, are found false with their deceitfulness, strong in their talking, slothful in their doing, of faith infirm. [...] and these, while they are deceiving themselves, in their foolishness imagine that others are deceived."
sive alii callidius agant rem suam, et tum demum, quando bonum alicuius analogon rationis, confidentius credulum, inique induxerunt animam tradere, quasi tuta omnia forent, / or whether others conduct their own affair more craftily, and only then, when they have unjustly led the good analogue of reason of someone, too trustingly credulous, to hand over his soul as if everything were safe,
Tum retrahunt se, ac sua dicta omnia factaque
Ventos irrita ferre ac nebulas aereas sinunt.
"Yet now you withdraw yourself, and all your purposeless words and deeds
you suffer the winds and airy clouds to bear away."
§ 464. / § 464.
§ 467
Heic erit forte locus convenientissimus semel expresse affirmandi, rogandique sic illud sibi dictum putet, si quis ad pulcre cogitanda velit his lectis accedere, ac si cuiuis adscriptum esset paginae, quae falsa nunc aesthetice licita directo dicemus, ea per indirectum, non esse licita, vel aesthetice, § 464. multo minus ex gravioribus bonae mentis regulis, quam primum iisdem ad detrimentum venerandae virtutis et perdendas animas abutaris. Huius regulae, praxeosve eidem tamen contrariae
Here perhaps will be the most suitable place to affirm once expressly, and to ask that anyone who, after reading these things, wishes to approach beautiful thinking, regard this as said to him; as if it were inscribed on every page: those false things that we shall now directly call aesthetically permitted are, indirectly, not permitted, even aesthetically, § 464, much less by the weightier rules of a sound mind, as soon as you abuse them to the detriment of venerable virtue and for the destruction of souls. Of this rule, or of a practice nevertheless contrary to it:
Si tu oblitus es, at dii meminerunt, meminit
Fides,
Quae te, ut poeniteat post modo facti, faciet,
tui. Cat. 28.
"If you have forgotten, yet the gods remember, Faith remembers, and in time to come will make you regret your doing."
Catullus 28.
Heic erit forte locus convenientissimus semel expresse affirmandi, rogandique sic illud sibi dictum putet, si quis ad pulcre cogitanda velit his lectis accedere, ac si cuiuis adscriptum esset paginae, quae falsa nunc aesthetice licita directo dicemus, ea per indirectum, non esse licita, vel aesthetice, § 464. multo minus ex gravioribus bonae mentis regulis, quam primum iisdem ad detrimentum venerandae virtutis et perdendas animas abutaris.
Here perhaps will be the most suitable place to affirm once expressly, and to ask that anyone who, after reading these things, wishes to approach beautiful thinking, regard this as said to him; as if it were inscribed on every page: those false things that we shall now directly call aesthetically permitted are, indirectly, not permitted, even aesthetically, § 464, much less by the weightier rules of a sound mind, as soon as you abuse them to the detriment of venerable virtue and for the destruction of souls.
Huius regulae, praxeosve eidem tamen contrariae
Of this rule, or of a practice nevertheless contrary to it:
Si tu oblitus es, at dii meminerunt, meminit
Fides,
Quae te, ut poeniteat post modo facti, faciet,
tui. Cat. 28.
"If you have forgotten, yet the gods remember, Faith remembers, and in time to come will make you regret your doing."
Catullus 28.
Heic erit forte locus convenientissimus semel expresse
Here perhaps will be the most suitable place to affirm once expressly,
affirmandi, rogandique sic illud sibi dictum putet, si quis
and to ask that anyone who, after reading these things,
ad pulcre cogitanda velit his lectis accedere, ac
wishes to approach beautiful thinking, regard this as said to him;
si cuiuis adscriptum esset paginae,
as if it were inscribed on every page:
quae falsa nunc aesthetice licita directo dicemus,
those false things that we shall now directly call
ea per indirectum, non esse licita, vel aesthetice, § 464.
aesthetically permitted are, indirectly, not permitted, even aesthetically, § 464,
multo minus ex gravioribus bonae mentis regulis,
much less by the weightier rules
quam primum
of a sound mind, as soon as you abuse
iisdem ad detrimentum venerandae virtutis et
them to the detriment of venerable virtue and for
perdendas animas abutaris.
the destruction of souls.
Huius regulae, praxeosve eidem tamen contrariae
Of this rule, or of a practice nevertheless contrary to it:
Si tu oblitus es, at dii meminerunt, meminit
Fides,
Quae te, ut poeniteat post modo facti, faciet,
tui. Cat. 28.
"If you have forgotten, yet the gods remember, Faith remembers, and in time to come will make you regret your doing."
Catullus 28.
Heic erit forte locus convenientissimus semel expresse affirmandi, rogandique sic illud sibi dictum putet, si quis ad pulcre cogitanda velit his lectis accedere, ac si cuiuis adscriptum esset paginae, quae falsa nunc aesthetice licita directo dicemus, ea per indirectum, non esse licita, vel aesthetice, § 464. multo minus ex gravioribus bonae mentis regulis, quam primum iisdem ad detrimentum venerandae virtutis et perdendas animas abutaris. / Here perhaps will be the most suitable place to affirm once expressly, and to ask that anyone who, after reading these things, wishes to approach beautiful thinking, regard this as said to him; as if it were inscribed on every page: those false things that we shall now directly call aesthetically permitted are, indirectly, not permitted, even aesthetically, § 464, much less by the weightier rules of a sound mind, as soon as you abuse them to the detriment of venerable virtue and for the destruction of souls.
Huius regulae, praxeosve eidem tamen contrariae / Of this rule, or of a practice nevertheless contrary to it:
Si tu oblitus es, at dii meminerunt, meminit
Fides,
Quae te, ut poeniteat post modo facti, faciet,
tui. Cat. 28.
"If you have forgotten, yet the gods remember, Faith remembers, and in time to come will make you regret your doing."
/ Catullus 28.
§ 468
Immisceantur pulcre cogitatis, quae non habeant rationem et corollaria, quae, qualia, quanta philosophus iure postulaverit, quibus tamen nexus utrinque non desit, qualem quantumve postulare solet analogon rationis eorum, quorum potissimum gratia scribis: irrationalitas eiusmodi inconnexorum non arguetur falsitatis aestheticae, § 445. Desideretur autem et ille nexus, ea cohaerentia, qualem et quantam desiderat analogon rationis in iis, quae probat, damnaberis confestim falsitatis aestheticae § 437.
Let things be mixed into beautiful thoughts which do not have the reason and corollaries that, of what kind and of what extent, the philosopher would rightly demand, but to which nevertheless a connection on both sides is not lacking, such and so great as the analogue of reason of those chiefly for whose sake you write is accustomed to demand: the irrationality of such unconnected things will not be charged with aesthetic falsity, § 445. But if that connection too is lacking, that coherence of the kind and extent which the analogue of reason desires in the things it approves, you will at once be condemned for aesthetic falsity, § 437.
Neu quid medios intercinat actus,
Quod non proposito conducat et haereat apte.
"nor let them sing any thing between the acts which is not conducive to, and fitly coherent with, the main design."
Immisceantur pulcre cogitatis, quae non habeant rationem et corollaria, quae, qualia, quanta philosophus iure postulaverit, quibus tamen nexus utrinque non desit, qualem quantumve postulare solet analogon rationis eorum, quorum potissimum gratia scribis: irrationalitas eiusmodi inconnexorum non arguetur falsitatis aestheticae, § 445. Desideretur autem et ille nexus, ea cohaerentia, qualem et quantam desiderat analogon rationis in iis, quae probat, damnaberis confestim falsitatis aestheticae § 437.
Let things be mixed into beautiful thoughts which do not have the reason and corollaries that, of what kind and of what extent, the philosopher would rightly demand, but to which nevertheless a connection on both sides is not lacking, such and so great as the analogue of reason of those chiefly for whose sake you write is accustomed to demand: the irrationality of such unconnected things will not be charged with aesthetic falsity, § 445. But if that connection too is lacking, that coherence of the kind and extent which the analogue of reason desires in the things it approves, you will at once be condemned for aesthetic falsity, § 437.
Neu quid medios intercinat actus,
Quod non proposito conducat et haereat apte.
"nor let them sing any thing between the acts which is not conducive to, and fitly coherent with, the main design."
Immisceantur pulcre cogitatis, quae
Let things be mixed into beautiful thoughts which do
non habeant rationem et corollaria, quae,
not have the reason and corollaries that, of
qualia, quanta philosophus iure postulaverit,
what kind and of what extent, the philosopher would rightly
quibus tamen nexus utrinque
demand, but to which nevertheless a connection on both
non desit, qualem quantumve postulare solet
sides is not lacking, such and so great as
analogon rationis eorum, quorum potissimum gratia scribis:
the analogue of reason of those chiefly for whose sake you
irrationalitas eiusmodi inconnexorum
write is accustomed to demand: the irrationality of such
non arguetur falsitatis aestheticae, § 445.
unconnected things will not be charged with aesthetic falsity, § 445.
Desideretur autem et ille nexus, ea cohaerentia,
But if that connection too is lacking, that coherence
qualem et quantam desiderat analogon
of the kind and extent which the analogue of
rationis in iis, quae probat,
reason desires in the things it approves, you
damnaberis confestim falsitatis aestheticae § 437.
will at once be condemned for aesthetic falsity, § 437.
Neu quid medios intercinat actus,
Quod non proposito conducat et haereat apte.
"nor let them sing any thing between the acts which is not conducive to, and fitly coherent with, the main design."
Immisceantur pulcre cogitatis, quae non habeant rationem et corollaria, quae, qualia, quanta philosophus iure postulaverit, quibus tamen nexus utrinque non desit, qualem quantumve postulare solet analogon rationis eorum, quorum potissimum gratia scribis: irrationalitas eiusmodi inconnexorum non arguetur falsitatis aestheticae, § 445. Desideretur autem et ille nexus, ea cohaerentia, qualem et quantam desiderat analogon rationis in iis, quae probat, damnaberis confestim falsitatis aestheticae § 437. / Let things be mixed into beautiful thoughts which do not have the reason and corollaries that, of what kind and of what extent, the philosopher would rightly demand, but to which nevertheless a connection on both sides is not lacking, such and so great as the analogue of reason of those chiefly for whose sake you write is accustomed to demand: the irrationality of such unconnected things will not be charged with aesthetic falsity, § 445. But if that connection too is lacking, that coherence of the kind and extent which the analogue of reason desires in the things it approves, you will at once be condemned for aesthetic falsity, § 437.
Neu quid medios intercinat actus,
Quod non proposito conducat et haereat apte.
"nor let them sing any thing between the acts which is not conducive to, and fitly coherent with, the main design."
§ 469
Unitatem materiarum suarum et absolutam et hypotheticam, sola metaphysicorum ratione perspiciendam parum curat aestheticus, admodum securus eadem insuper habita, se non male exceptum iri, quasi aesthetice falsa cogitaverit, a iudice competente. Si laeserit autem eam unitatem, ipsius etiam loci tantum vel temporis, quam fert simul in oculis analogon rationis, § 439. non sine pudore ad illum relegatur aestheticae falsitatis reus, § 445.
The aesthetician cares little for the unity of his materials, both absolute and hypothetical, that must be perceived by the reason of metaphysicians alone; he is quite secure that, if it is passed over, he will not be badly received by a competent judge as though he had thought aesthetically false things. But if he has injured that unity, even merely of place or time, which the analogue of reason bears at the same time before its eyes, § 439, not without shame he is sent back to that judge as guilty of aesthetic falsity, § 445.
Qui variare volens rem prodigialiter unam
Delphinum silvis appingit, fluctibus aprum.
"he who wants to vary his subject in a marvelous manner, paints the dolphin in the woods, the boar in the sea."
Unitatem materiarum suarum et absolutam et hypotheticam, sola metaphysicorum ratione perspiciendam parum curat aestheticus, admodum securus eadem insuper habita, se non male exceptum iri, quasi aesthetice falsa cogitaverit, a iudice competente.
The aesthetician cares little for the unity of his materials, both absolute and hypothetical, that must be perceived by the reason of metaphysicians alone; he is quite secure that, if it is passed over, he will not be badly received by a competent judge as though he had thought aesthetically false things.
Si laeserit autem eam unitatem, ipsius etiam loci tantum vel temporis, quam fert simul in oculis analogon rationis, § 439. non sine pudore ad illum relegatur aestheticae falsitatis reus, § 445.
But if he has injured that unity, even merely of place or time, which the analogue of reason bears at the same time before its eyes, § 439, not without shame he is sent back to that judge as guilty of aesthetic falsity, § 445.
Qui variare volens rem prodigialiter unam
Delphinum silvis appingit, fluctibus aprum.
"he who wants to vary his subject in a marvelous manner, paints the dolphin in the woods, the boar in the sea."
Unitatem materiarum
The aesthetician cares little for the unity of his materials,
suarum et absolutam et hypotheticam, sola
both absolute and hypothetical, that must be perceived
metaphysicorum ratione
by the reason of metaphysicians alone;
perspiciendam parum curat aestheticus, admodum securus eadem insuper habita,
he is quite secure that, if it is
se non male exceptum iri,
passed over, he will not be badly received
quasi aesthetice falsa cogitaverit, a iudice competente.
by a competent judge as though he had thought aesthetically false things.
Si laeserit autem eam unitatem, ipsius
But if he has injured that unity,
etiam loci tantum vel temporis, quam fert simul
even merely of place or time,
in oculis analogon rationis,
which the analogue of reason bears at the same
§ 439. non sine
time before its eyes, § 439, not without shame he
pudore ad illum relegatur aestheticae falsitatis
is sent back to that judge as guilty of aesthetic falsity,
reus, § 445.
§ 445.
Qui variare volens rem prodigialiter unam
Delphinum silvis appingit, fluctibus aprum.
"he who wants to vary his subject in a marvelous manner, paints the dolphin in the woods, the boar in the sea."
Unitatem materiarum suarum et absolutam et hypotheticam, sola metaphysicorum ratione perspiciendam parum curat aestheticus, admodum securus eadem insuper habita, se non male exceptum iri, quasi aesthetice falsa cogitaverit, a iudice competente. / The aesthetician cares little for the unity of his materials, both absolute and hypothetical, that must be perceived by the reason of metaphysicians alone; he is quite secure that, if it is passed over, he will not be badly received by a competent judge as though he had thought aesthetically false things.
Si laeserit autem eam unitatem, ipsius etiam loci tantum vel temporis, quam fert simul in oculis analogon rationis, § 439. non sine pudore ad illum relegatur aestheticae falsitatis reus, § 445. / But if he has injured that unity, even merely of place or time, which the analogue of reason bears at the same time before its eyes, § 439, not without shame he is sent back to that judge as guilty of aesthetic falsity, § 445.
Qui variare volens rem prodigialiter unam
Delphinum silvis appingit, fluctibus aprum.
"he who wants to vary his subject in a marvelous manner, paints the dolphin in the woods, the boar in the sea."
§ 470
Falsitates generales omnes, quatenus sensibus et analogo rationis percipi possunt, sunt etiam aestheticae, §§ 440, 445. Quas autem esse tales sola ratio et intellectus purior detexerit, aestheticae falsitatis notam non ferent, nisi vel iis propinentur, quorum convicta de contrario penitus ratio discutiat repente speciem veri, quae superest, omnem, vel comitante dignitatis probitatisque defectu deturpentur. §§ 464, 467. Quo gravior et periculosior est error in notionibus iisque, quae multis applicari temere possunt, hoc magis serio sibi prospiciat in generalibus etiam aestheticus, ne tacitas preces secum ante pulcram meditationem fudisse videatur:
All general falsities, insofar as they can be perceived by the senses and the analogue of reason, are also aesthetic, §§ 440, 445. But those which reason alone and the purer intellect have detected as being such will not bear the mark of aesthetic falsity, unless either they are served to those whose convinced reason to the contrary suddenly scatters utterly every remaining appearance of truth, or they are made ugly by an accompanying defect of dignity and probity, §§ 464, 467. The graver and more dangerous an error is in notions, and in those things that can rashly be applied to many cases, the more seriously the aesthetician must take care for himself even in general matters, lest he seem to have poured out silent prayers within himself before beautiful meditation:
Pulcra Laverna,
Da mihi fallere, da iusto sanctoque videri,
Noctem peccatis et fraudibus obiice nubem.
"O fair Laverna put it in my power to deceive; grant me the appearance of a just and upright man: throw a cloud of night over my frauds."
Hor. ep. I. 16, 60.
Horace, Epistles I.16.60.
Falsitates generales omnes, quatenus sensibus et analogo rationis percipi possunt, sunt etiam aestheticae, §§ 440, 445. Quas autem esse tales sola ratio et intellectus purior detexerit, aestheticae falsitatis notam non ferent, nisi vel iis propinentur, quorum convicta de contrario penitus ratio discutiat repente speciem veri, quae superest, omnem, vel comitante dignitatis probitatisque defectu deturpentur. §§ 464, 467. Quo gravior et periculosior est error in notionibus iisque, quae multis applicari temere possunt, hoc magis serio sibi prospiciat in generalibus etiam aestheticus, ne tacitas preces secum ante pulcram meditationem fudisse videatur:
All general falsities, insofar as they can be perceived by the senses and the analogue of reason, are also aesthetic, §§ 440, 445. But those which reason alone and the purer intellect have detected as being such will not bear the mark of aesthetic falsity, unless either they are served to those whose convinced reason to the contrary suddenly scatters utterly every remaining appearance of truth, or they are made ugly by an accompanying defect of dignity and probity, §§ 464, 467. The graver and more dangerous an error is in notions, and in those things that can rashly be applied to many cases, the more seriously the aesthetician must take care for himself even in general matters, lest he seem to have poured out silent prayers within himself before beautiful meditation:
Pulcra Laverna,
Da mihi fallere, da iusto sanctoque videri,
Noctem peccatis et fraudibus obiice nubem.
"O fair Laverna put it in my power to deceive; grant me the appearance of a just and upright man: throw a cloud of night over my frauds."
Hor. ep. I. 16, 60.
Horace, Epistles I.16.60.
Falsitates generales omnes, quatenus
All general falsities, insofar as they can be perceived
sensibus et analogo rationis
by the senses and the analogue of reason,
percipi possunt, sunt etiam aestheticae, §§ 440, 445.
are also aesthetic, §§ 440, 445.
Quas autem esse tales sola ratio et
But those which reason alone and the purer
intellectus purior detexerit, aestheticae falsitatis notam non
intellect have detected as being such will not bear
ferent, nisi vel iis propinentur,
the mark of aesthetic falsity, unless either they are served to those
quorum convicta de contrario penitus ratio discutiat repente speciem veri,
whose convinced reason to the contrary suddenly scatters utterly every
quae superest, omnem,
remaining appearance of truth, or they are made
vel comitante dignitatis probitatisque defectu deturpentur.
ugly by an accompanying defect of dignity and probity,
§§ 464, 467. Quo gravior et periculosior est error in notionibus
§§ 464, 467. The graver and more dangerous an error is in notions,
iisque, quae multis applicari temere possunt,
and in those things that can rashly be applied to many cases,
hoc magis serio sibi prospiciat
the more seriously the aesthetician must take care for
in generalibus etiam aestheticus,
himself even in general matters,
ne tacitas preces secum ante
lest he seem to have poured out silent
pulcram meditationem fudisse videatur:
prayers within himself before beautiful meditation:
Pulcra Laverna,
Da mihi fallere, da iusto sanctoque videri,
Noctem peccatis et fraudibus obiice nubem.
"O fair Laverna put it in my power to deceive; grant me the appearance of a just and upright man: throw a cloud of night over my frauds."
Hor. ep. I. 16, 60.
Horace, Epistles I.16.60.
Falsitates generales omnes, quatenus sensibus et analogo rationis percipi possunt, sunt etiam aestheticae, §§ 440, 445. Quas autem esse tales sola ratio et intellectus purior detexerit, aestheticae falsitatis notam non ferent, nisi vel iis propinentur, quorum convicta de contrario penitus ratio discutiat repente speciem veri, quae superest, omnem, vel comitante dignitatis probitatisque defectu deturpentur. §§ 464, 467. Quo gravior et periculosior est error in notionibus iisque, quae multis applicari temere possunt, hoc magis serio sibi prospiciat in generalibus etiam aestheticus, ne tacitas preces secum ante pulcram meditationem fudisse videatur: / All general falsities, insofar as they can be perceived by the senses and the analogue of reason, are also aesthetic, §§ 440, 445. But those which reason alone and the purer intellect have detected as being such will not bear the mark of aesthetic falsity, unless either they are served to those whose convinced reason to the contrary suddenly scatters utterly every remaining appearance of truth, or they are made ugly by an accompanying defect of dignity and probity, §§ 464, 467. The graver and more dangerous an error is in notions, and in those things that can rashly be applied to many cases, the more seriously the aesthetician must take care for himself even in general matters, lest he seem to have poured out silent prayers within himself before beautiful meditation:
Pulcra Laverna,
Da mihi fallere, da iusto sanctoque videri,
Noctem peccatis et fraudibus obiice nubem.
"O fair Laverna put it in my power to deceive; grant me the appearance of a just and upright man: throw a cloud of night over my frauds."
Hor. ep. I. 16, 60. / Horace, Epistles I.16.60.
§ 471
Quid autem illud est ambiguitatis? Nunc falsa conceduntur, nunc denuo dissuadentur aesthetico? Dic sententiam explicite. Veri dixi hucusque non sine necessariis determinationibus, ita pergam. Strictissime veris opposita quomodocunque, vel etiam ea solum, quae videntur iisdem opposita, dicuntur Latissime falsa, et simpliciter in populari sermone. Hinc quicquid in hoc universo nec fuit, nec est, nec erit, falsum illud omne vulgo perhibetur, et, quam primum irascatur, falsissimum. Sit pulcrius cogitandum finitum, in se possibile, sit naturaliter, sit moraliter, latius, strictius, et rationis et analogi rationis ex exactissimo iudicio, neque tamen sit huius universi possibile, erit illud latissime falsum et ex vulgari loquendi formula falsum simpliciter.
But what ambiguity is that? Now false things are conceded, now again they are advised against for the aesthetician? State the judgment explicitly. I have spoken of the true up to this point not without the necessary determinations; thus I shall proceed. Things opposed in any way whatever to the most strictly true, or even only those things that seem opposed to them, are called, in the broadest sense, false, and simply so in popular speech. Hence whatever in this universe neither was, nor is, nor will be, is commonly called false, and, as soon as one grows angry, most false. Let a finite thing to be thought more beautifully be possible in itself; let it be possible naturally and morally, more broadly and more strictly, by the most exact judgment both of reason and of the analogue of reason; and yet let it not be possible for this universe. It will be false in the broadest sense and, according to the common formula of speaking, simply false.
Quid autem illud est ambiguitatis?
But what ambiguity is that?
Nunc falsa conceduntur, nunc denuo dissuadentur aesthetico?
Now false things are conceded, now again they are advised against for the aesthetician?
Dic sententiam explicite.
State the judgment explicitly.
Veri dixi hucusque non sine necessariis determinationibus, ita pergam.
I have spoken of the true up to this point not without the necessary determinations; thus I shall proceed.
Strictissime veris opposita quomodocunque, vel etiam ea solum, quae videntur iisdem opposita, dicuntur Latissime falsa, et simpliciter in populari sermone.
Things opposed in any way whatever to the most strictly true, or even only those things that seem opposed to them, are called, in the broadest sense, false, and simply so in popular speech.
Hinc quicquid in hoc universo nec fuit, nec est, nec erit, falsum illud omne vulgo perhibetur, et, quam primum irascatur, falsissimum.
Hence whatever in this universe neither was, nor is, nor will be, is commonly called false, and, as soon as one grows angry, most false.
Sit pulcrius cogitandum finitum, in se possibile, sit naturaliter, sit moraliter, latius, strictius, et rationis et analogi rationis ex exactissimo iudicio, neque tamen sit huius universi possibile, erit illud latissime falsum et ex vulgari loquendi formula falsum simpliciter.
Let a finite thing to be thought more beautifully be possible in itself; let it be possible naturally and morally, more broadly and more strictly, by the most exact judgment both of reason and of the analogue of reason; and yet let it not be possible for this universe. It will be false in the broadest sense and, according to the common formula of speaking, simply false.
Quid autem illud est ambiguitatis?
But what ambiguity is that?
Nunc falsa conceduntur, nunc denuo
Now false things are conceded, now again they are
dissuadentur aesthetico?
advised against for the aesthetician?
Dic sententiam explicite.
State the judgment explicitly.
Veri dixi hucusque
I have spoken of the true up to this
non sine necessariis determinationibus, ita pergam.
point not without the necessary determinations; thus I shall proceed.
Strictissime veris opposita quomodocunque,
Things opposed in any way whatever
vel etiam ea solum,
to the most strictly true, or even only those
quae videntur iisdem opposita, dicuntur Latissime
things that seem opposed to them, are called,
falsa, et simpliciter in populari sermone.
in the broadest sense, false, and simply so in popular speech.
Hinc quicquid in hoc universo nec fuit, nec est,
Hence whatever in this universe neither was, nor is,
nec erit, falsum illud omne vulgo perhibetur, et,
nor will be, is commonly called false, and,
quam primum irascatur, falsissimum.
as soon as one grows angry, most false.
Sit pulcrius cogitandum finitum,
Let a finite thing to be thought more
in se possibile,
beautifully be possible in itself; let it be possible
sit naturaliter, sit moraliter, latius, strictius, et
naturally and morally, more broadly and more strictly,
rationis et
by the most exact judgment both of reason and
analogi rationis ex exactissimo iudicio,
of the analogue of reason; and yet let
neque tamen sit huius universi
it not be possible for this universe.
possibile, erit illud latissime falsum et
It will be false in the broadest sense and,
ex vulgari loquendi formula falsum simpliciter.
according to the common formula of speaking, simply false.
Quid autem illud est ambiguitatis? / But what ambiguity is that?
Nunc falsa conceduntur, nunc denuo dissuadentur aesthetico? / Now false things are conceded, now again they are advised against for the aesthetician?
Dic sententiam explicite. / State the judgment explicitly.
Veri dixi hucusque non sine necessariis determinationibus, ita pergam. / I have spoken of the true up to this point not without the necessary determinations; thus I shall proceed.
Strictissime veris opposita quomodocunque, vel etiam ea solum, quae videntur iisdem opposita, dicuntur Latissime falsa, et simpliciter in populari sermone. / Things opposed in any way whatever to the most strictly true, or even only those things that seem opposed to them, are called, in the broadest sense, false, and simply so in popular speech.
Hinc quicquid in hoc universo nec fuit, nec est, nec erit, falsum illud omne vulgo perhibetur, et, quam primum irascatur, falsissimum. / Hence whatever in this universe neither was, nor is, nor will be, is commonly called false, and, as soon as one grows angry, most false.
Sit pulcrius cogitandum finitum, in se possibile, sit naturaliter, sit moraliter, latius, strictius, et rationis et analogi rationis ex exactissimo iudicio, neque tamen sit huius universi possibile, erit illud latissime falsum et ex vulgari loquendi formula falsum simpliciter. / Let a finite thing to be thought more beautifully be possible in itself; let it be possible naturally and morally, more broadly and more strictly, by the most exact judgment both of reason and of the analogue of reason; and yet let it not be possible for this universe. It will be false in the broadest sense and, according to the common formula of speaking, simply false.
§ 472
Tantum est bene studium veritatis, § 423. pulcre cogitaturo, ut ne in strictissimam quidem veritatem impingere velit, sine pulcra necessitate, nec sine eadem vel latissime falsa meditari, § 471. Hinc elegantes sibi praesertim dictum putant historici:
So great, rightly, is the study of truth, § 423, for one who is going to think beautifully, that he should not wish to strike even against the strictest truth without a beautiful necessity, nor without that same necessity to meditate even things false in the broadest sense, § 471. Hence elegant historians think that this was said especially to them:
Ne quid falsi
"it is the first law in writing history, that the historian must not dare to tell any falsehood, and the next, that he must be bold enough to tell the whole truth"
(i.e. quod non sit strictissime verum). Tacitus strictissime veram sibi visam historiam de Drusi morte quum narrasset, addit rumorem de eadem suae narrationi contrarium, Ann. IV. 11. Mihi, pergens,
(that is, nothing that is not most strictly true). When Tacitus had narrated the history of Drusus' death as it seemed most strictly true to him, he adds a rumor about the same matter contrary to his own narration, Annals IV.11. "For me," he continues,
tradendi arguendique rumoris caussa fuit, ut claro exemplo falsas auditiones depellerem, peteremque ab iis, quorum in manus cura nostra venerit, ne divulgata et incredibilia, avide accepta, veris, neque in miraculum corruptis, ante habeant.
"My object in mentioning and refuting this story is, by a conspicuous example, to put down hearsay, and to request all into whose hands my work shall come, not to catch eagerly at wild and improbable rumours in preference to genuine history which has not been perverted into romance."
Tantum est bene studium veritatis, § 423. pulcre cogitaturo, ut ne in strictissimam quidem veritatem impingere velit, sine pulcra necessitate, nec sine eadem vel latissime falsa meditari, § 471. Hinc elegantes sibi praesertim dictum putant historici:
So great, rightly, is the study of truth, § 423, for one who is going to think beautifully, that he should not wish to strike even against the strictest truth without a beautiful necessity, nor without that same necessity to meditate even things false in the broadest sense, § 471. Hence elegant historians think that this was said especially to them:
Ne quid falsi
"it is the first law in writing history, that the historian must not dare to tell any falsehood, and the next, that he must be bold enough to tell the whole truth"
(i.e. quod non sit strictissime verum).
(that is, nothing that is not most strictly true).
Tacitus strictissime veram sibi visam historiam de Drusi morte quum narrasset, addit rumorem de eadem suae narrationi contrarium, Ann.
When Tacitus had narrated the history of Drusus' death as it seemed most strictly true to him, he adds a rumor about the same matter contrary to his own narration, Annals IV.11.
IV. 11. Mihi, pergens,
"For me," he continues,
tradendi arguendique rumoris caussa fuit, ut claro exemplo falsas auditiones depellerem, peteremque ab iis, quorum in manus cura nostra venerit, ne divulgata et incredibilia, avide accepta, veris, neque in miraculum corruptis, ante habeant.
"My object in mentioning and refuting this story is, by a conspicuous example, to put down hearsay, and to request all into whose hands my work shall come, not to catch eagerly at wild and improbable rumours in preference to genuine history which has not been perverted into romance."
Tantum est bene studium veritatis, § 423.
So great, rightly, is the study of truth, § 423,
pulcre cogitaturo, ut
for one who is going to think beautifully,
ne in strictissimam quidem veritatem impingere velit,
that he should not wish to strike even against the
sine pulcra necessitate,
strictest truth without a beautiful necessity,
nec sine eadem vel latissime falsa meditari,
nor without that same necessity to meditate even things false in the
§ 471. Hinc elegantes sibi praesertim
broadest sense, § 471. Hence elegant historians think that this
dictum putant historici:
was said especially to them:
Ne quid falsi
"it is the first law in writing history, that the historian must not dare to tell any falsehood, and the next, that he must be bold enough to tell the whole truth"
(i.e. quod non sit strictissime verum).
(that is, nothing that is not most strictly true).
Tacitus strictissime veram sibi visam historiam de Drusi
When Tacitus had narrated the history of Drusus'
morte quum
death as it seemed most strictly true to him,
narrasset, addit rumorem de eadem suae
he adds a rumor about the same matter contrary
narrationi contrarium, Ann.
to his own narration, Annals IV.11.
IV. 11. Mihi, pergens,
"For me," he continues,
tradendi arguendique rumoris caussa fuit, ut claro exemplo falsas auditiones depellerem, peteremque ab iis, quorum in manus cura nostra venerit, ne divulgata et incredibilia, avide accepta, veris, neque in miraculum corruptis, ante habeant.
"My object in mentioning and refuting this story is, by a conspicuous example, to put down hearsay, and to request all into whose hands my work shall come, not to catch eagerly at wild and improbable rumours in preference to genuine history which has not been perverted into romance."
Tantum est bene studium veritatis, § 423. pulcre cogitaturo, ut ne in strictissimam quidem veritatem impingere velit, sine pulcra necessitate, nec sine eadem vel latissime falsa meditari, § 471. Hinc elegantes sibi praesertim dictum putant historici: / So great, rightly, is the study of truth, § 423, for one who is going to think beautifully, that he should not wish to strike even against the strictest truth without a beautiful necessity, nor without that same necessity to meditate even things false in the broadest sense, § 471. Hence elegant historians think that this was said especially to them:
Ne quid falsi
"it is the first law in writing history, that the historian must not dare to tell any falsehood, and the next, that he must be bold enough to tell the whole truth"
(i.e. quod non sit strictissime verum). / (that is, nothing that is not most strictly true).
Tacitus strictissime veram sibi visam historiam de Drusi morte quum narrasset, addit rumorem de eadem suae narrationi contrarium, Ann. / When Tacitus had narrated the history of Drusus' death as it seemed most strictly true to him, he adds a rumor about the same matter contrary to his own narration, Annals IV.11.
IV. 11. Mihi, pergens, / "For me," he continues,
tradendi arguendique rumoris caussa fuit, ut claro exemplo falsas auditiones depellerem, peteremque ab iis, quorum in manus cura nostra venerit, ne divulgata et incredibilia, avide accepta, veris, neque in miraculum corruptis, ante habeant.
"My object in mentioning and refuting this story is, by a conspicuous example, to put down hearsay, and to request all into whose hands my work shall come, not to catch eagerly at wild and improbable rumours in preference to genuine history which has not been perverted into romance."
§ 473
Hanc ob caussam sane non refertur a bonis elegantiarum arbitris inter Veneres cogitationum, eaedem si nequicquam et nulla observabili ex necessitate contradicunt rigidae ac severae historiae, genealogiae, geographiae, chronologiae, reliquisque disciplinis, quae versantur in strictissime veris. Quoties ipse culpatus est Virgilius castam forsan Didonem cum duce Troiano in eandem speluncam deducens, reclamante chronologia, ab iis, qui necessitatem falsi non observare sibi visi sunt? In declamatione Pythagorae apud Ovidium hi versus:
For this reason, surely, the same things are not counted by good judges of elegance among the Venuses of thoughts, if to no purpose and from no observable necessity they contradict rigid and severe history, genealogy, geography, chronology, and the remaining disciplines that deal with the most strictly true. How often has Virgil himself been blamed, when he leads the perhaps chaste Dido with the Trojan leader into the same cave, while chronology protests, by those who seemed to themselves not to observe the necessity of the false? In the declamation of Pythagoras in Ovid, these verses:
Clara fuit Sparte, magnae viguere Mycenae
Nec non Cecropiae, nec non Amphionis arces.
Vile solum Sparta est, altae cecidere Mycenae.
Oedipodioniae quid sunt, nisi nomina, Thebae?
Quid Pandioniae restant, nisi nomen, Athenae?
"Sparta was famous once
and great Mycenae was most flourishing.
And Cecrops' citadel and Amphion's shone
in ancient power. Sparta is nothing now
save barren ground, the proud Mycenae fell,
what is the Thebes of storied Oedipus
except a name? And of Pandion's Athens
what now remains beyond the name?"
quoniam sine necessitate venusta pugnant in chronologiam, multis habiti sunt in glossematibus.
Because without a graceful necessity they fight against chronology, they have been held by many among glosses.
Hanc ob caussam sane non refertur a bonis elegantiarum arbitris inter Veneres cogitationum, eaedem si nequicquam et nulla observabili ex necessitate contradicunt rigidae ac severae historiae, genealogiae, geographiae, chronologiae, reliquisque disciplinis, quae versantur in strictissime veris.
For this reason, surely, the same things are not counted by good judges of elegance among the Venuses of thoughts, if to no purpose and from no observable necessity they contradict rigid and severe history, genealogy, geography, chronology, and the remaining disciplines that deal with the most strictly true.
Quoties ipse culpatus est Virgilius castam forsan Didonem cum duce Troiano in eandem speluncam deducens, reclamante chronologia, ab iis, qui necessitatem falsi non observare sibi visi sunt?
How often has Virgil himself been blamed, when he leads the perhaps chaste Dido with the Trojan leader into the same cave, while chronology protests, by those who seemed to themselves not to observe the necessity of the false?
In declamatione Pythagorae apud Ovidium hi versus:
In the declamation of Pythagoras in Ovid, these verses:
Clara fuit Sparte, magnae viguere Mycenae
Nec non Cecropiae, nec non Amphionis arces.
Vile solum Sparta est, altae cecidere Mycenae.
Oedipodioniae quid sunt, nisi nomina, Thebae?
Quid Pandioniae restant, nisi nomen, Athenae?
"Sparta was famous once
and great Mycenae was most flourishing.
And Cecrops' citadel and Amphion's shone
in ancient power. Sparta is nothing now
save barren ground, the proud Mycenae fell,
what is the Thebes of storied Oedipus
except a name? And of Pandion's Athens
what now remains beyond the name?"
quoniam sine necessitate venusta pugnant in chronologiam, multis habiti sunt in glossematibus.
Because without a graceful necessity they fight against chronology, they have been held by many among glosses.
Hanc ob caussam sane non
For this reason, surely, the same things are not
refertur a bonis elegantiarum arbitris inter Veneres cogitationum,
counted by good judges of elegance among the Venuses of
eaedem si nequicquam et nulla observabili ex
thoughts, if to no purpose and from
necessitate contradicunt rigidae ac severae historiae,
no observable necessity they contradict rigid and severe history,
genealogiae, geographiae, chronologiae, reliquisque disciplinis,
genealogy, geography, chronology, and the remaining disciplines
quae versantur in strictissime veris.
that deal with the most strictly true.
Quoties ipse culpatus est Virgilius
How often has Virgil himself been blamed,
castam forsan Didonem cum
when he leads the perhaps chaste Dido with
duce Troiano in eandem speluncam deducens,
the Trojan leader into the same cave,
reclamante chronologia, ab iis, qui necessitatem falsi
while chronology protests, by those who seemed to themselves
non observare sibi visi sunt?
not to observe the necessity of the false?
In declamatione Pythagorae apud Ovidium hi versus:
In the declamation of Pythagoras in Ovid, these verses:
Clara fuit Sparte, magnae viguere Mycenae
Nec non Cecropiae, nec non Amphionis arces.
Vile solum Sparta est, altae cecidere Mycenae.
Oedipodioniae quid sunt, nisi nomina, Thebae?
Quid Pandioniae restant, nisi nomen, Athenae?
"Sparta was famous once
and great Mycenae was most flourishing.
And Cecrops' citadel and Amphion's shone
in ancient power. Sparta is nothing now
save barren ground, the proud Mycenae fell,
what is the Thebes of storied Oedipus
except a name? And of Pandion's Athens
what now remains beyond the name?"
quoniam sine necessitate venusta pugnant in chronologiam,
Because without a graceful necessity they fight against chronology,
multis habiti sunt in glossematibus.
they have been held by many among glosses.
Hanc ob caussam sane non refertur a bonis elegantiarum arbitris inter Veneres cogitationum, eaedem si nequicquam et nulla observabili ex necessitate contradicunt rigidae ac severae historiae, genealogiae, geographiae, chronologiae, reliquisque disciplinis, quae versantur in strictissime veris. / For this reason, surely, the same things are not counted by good judges of elegance among the Venuses of thoughts, if to no purpose and from no observable necessity they contradict rigid and severe history, genealogy, geography, chronology, and the remaining disciplines that deal with the most strictly true.
Quoties ipse culpatus est Virgilius castam forsan Didonem cum duce Troiano in eandem speluncam deducens, reclamante chronologia, ab iis, qui necessitatem falsi non observare sibi visi sunt? / How often has Virgil himself been blamed, when he leads the perhaps chaste Dido with the Trojan leader into the same cave, while chronology protests, by those who seemed to themselves not to observe the necessity of the false?
In declamatione Pythagorae apud Ovidium hi versus: / In the declamation of Pythagoras in Ovid, these verses:
Clara fuit Sparte, magnae viguere Mycenae
Nec non Cecropiae, nec non Amphionis arces.
Vile solum Sparta est, altae cecidere Mycenae.
Oedipodioniae quid sunt, nisi nomina, Thebae?
Quid Pandioniae restant, nisi nomen, Athenae?
"Sparta was famous once
and great Mycenae was most flourishing.
And Cecrops' citadel and Amphion's shone
in ancient power. Sparta is nothing now
save barren ground, the proud Mycenae fell,
what is the Thebes of storied Oedipus
except a name? And of Pandion's Athens
what now remains beyond the name?"
quoniam sine necessitate venusta pugnant in chronologiam, multis habiti sunt in glossematibus. / Because without a graceful necessity they fight against chronology, they have been held by many among glosses.
§ 474
Quicquid est anachronismorum et anistoresias citra necessitatem in pulcre cogitandum illatorum, pertinet illud omne ad falsitates etiam aestheticas, quam primum analogo rationis vitium appareat. §§ 473, 445. Huc triremes Virgilii, nisi subtiliter facetus data opera Chimaeram dicit, L. V. 118.
Whatever anachronisms and anistoresias have been introduced without necessity into beautiful thinking, all that belongs also to aesthetic falsities, as soon as the fault appears to the analogue of reason. §§ 473, 445. To this belong Virgil's triremes, unless, being subtly witty, he purposely calls the ship Chimaera, Book V.118:
Urbis opus, triplici pubes quam Dardana versu
Impellunt, terno consurgunt ordine remi.
"a floating city, by a triple row
of Dardan sailors manned, whose banks of oars
in triple order rise."
Aeratas saltim eius puppes ideo non possumus in exsilium ex hoc universo relegare, quia rostra sunt inventa, post heroica tempora. Plautum castiget, qui volet, quando eius non Sosias, sed et Mercurius ipse crebrum hercule iurant in Amphitryone, qui futurus erat demum Herculis pater, quem iustae nuptiae declararunt.
At least his bronze-fitted ships we cannot for this reason relegate into exile from this universe, because beaks were invented after heroic times. Let anyone who wishes chastise Plautus, since not only his Sosia, but even Mercury himself, frequently swear "by Hercules" in the Amphitryon, when Amphitryon was only later going to be Hercules' father, as lawful nuptials declared him.
Quicquid est anachronismorum et anistoresias citra necessitatem in pulcre cogitandum illatorum, pertinet illud omne ad falsitates etiam aestheticas, quam primum analogo rationis vitium appareat. §§ 473, 445. Huc triremes Virgilii, nisi subtiliter facetus data opera Chimaeram dicit, L. V. 118.
Whatever anachronisms and anistoresias have been introduced without necessity into beautiful thinking, all that belongs also to aesthetic falsities, as soon as the fault appears to the analogue of reason. §§ 473, 445. To this belong Virgil's triremes, unless, being subtly witty, he purposely calls the ship Chimaera, Book V.118:
Urbis opus, triplici pubes quam Dardana versu
Impellunt, terno consurgunt ordine remi.
"a floating city, by a triple row
of Dardan sailors manned, whose banks of oars
in triple order rise."
Aeratas saltim eius puppes ideo non possumus in exsilium ex hoc universo relegare, quia rostra sunt inventa, post heroica tempora.
At least his bronze-fitted ships we cannot for this reason relegate into exile from this universe, because beaks were invented after heroic times.
Plautum castiget, qui volet, quando eius non Sosias, sed et Mercurius ipse crebrum hercule iurant in Amphitryone, qui futurus erat demum Herculis pater, quem iustae nuptiae declararunt.
Let anyone who wishes chastise Plautus, since not only his Sosia, but even Mercury himself, frequently swear "by Hercules" in the Amphitryon, when Amphitryon was only later going to be Hercules' father, as lawful nuptials declared him.
Quicquid est anachronismorum et anistoresias citra
Whatever anachronisms and anistoresias have been introduced without
necessitatem in pulcre cogitandum illatorum, pertinet illud omne ad falsitates
necessity into beautiful thinking, all that belongs also to aesthetic falsities,
etiam aestheticas, quam primum analogo rationis
as soon as the fault appears to the analogue of reason.
vitium appareat. §§ 473, 445. Huc triremes
§§ 473, 445. To this belong Virgil's triremes,
Virgilii, nisi subtiliter facetus data opera Chimaeram
unless, being subtly witty, he purposely calls the ship Chimaera,
dicit, L. V. 118.
Book V.118:
Urbis opus, triplici pubes quam Dardana versu
Impellunt, terno consurgunt ordine remi.
"a floating city, by a triple row
of Dardan sailors manned, whose banks of oars
in triple order rise."
Aeratas saltim eius puppes ideo non possumus
At least his bronze-fitted ships we cannot for this
in exsilium ex hoc universo relegare,
reason relegate into exile from this universe,
quia rostra sunt inventa, post heroica tempora.
because beaks were invented after heroic times.
Plautum castiget, qui volet,
Let anyone who wishes chastise Plautus,
quando eius non Sosias, sed et Mercurius
since not only his Sosia, but even Mercury himself,
ipse crebrum hercule iurant in
frequently swear "by Hercules" in the Amphitryon,
Amphitryone, qui futurus erat demum Herculis pater,
when Amphitryon was only later going to be Hercules' father,
quem iustae nuptiae declararunt.
as lawful nuptials declared him.
Quicquid est anachronismorum et anistoresias citra necessitatem in pulcre cogitandum illatorum, pertinet illud omne ad falsitates etiam aestheticas, quam primum analogo rationis vitium appareat. §§ 473, 445. Huc triremes Virgilii, nisi subtiliter facetus data opera Chimaeram dicit, L. V. 118. / Whatever anachronisms and anistoresias have been introduced without necessity into beautiful thinking, all that belongs also to aesthetic falsities, as soon as the fault appears to the analogue of reason. §§ 473, 445. To this belong Virgil's triremes, unless, being subtly witty, he purposely calls the ship Chimaera, Book V.118:
Urbis opus, triplici pubes quam Dardana versu
Impellunt, terno consurgunt ordine remi.
"a floating city, by a triple row
of Dardan sailors manned, whose banks of oars
in triple order rise."
Aeratas saltim eius puppes ideo non possumus in exsilium ex hoc universo relegare, quia rostra sunt inventa, post heroica tempora. / At least his bronze-fitted ships we cannot for this reason relegate into exile from this universe, because beaks were invented after heroic times.
Plautum castiget, qui volet, quando eius non Sosias, sed et Mercurius ipse crebrum hercule iurant in Amphitryone, qui futurus erat demum Herculis pater, quem iustae nuptiae declararunt. / Let anyone who wishes chastise Plautus, since not only his Sosia, but even Mercury himself, frequently swear "by Hercules" in the Amphitryon, when Amphitryon was only later going to be Hercules' father, as lawful nuptials declared him.
§ 475
Sed sit aliquando pulcre cogitaturo quaedam necessitas, secundum quam salva pulcritudine totius non possit in hoc universo morari longius, exspatiandum potius eius ingenio sit per alios mundos possibiles, quam primum in eiusmodi itinere commoratur circa regiones mundi fabulosi, § 456. descriptas, est in eius cogitatis falsitas heterocosmica aesthetica etiam, sin ultra limites, § 455. descriptos non prosiliat, iure non accusatur falsitatis in heterocosmicis aestheticae, M. § 445. Epaphus forte strictissime verum Phaetonti dixerat, Ov. Met. I.752:
But let there sometimes be, for one who is going to think beautifully, a certain necessity according to which, with the beauty of the whole preserved, he cannot remain longer in this universe; rather, his genius must roam out through other possible worlds. as soon as on a journey of this sort he stays around the regions of the fabulous world, described in § 456, there is in his thoughts also an aesthetic heterocosmic falsity; but if he does not leap beyond the limits described in § 455, he is rightly not accused of aesthetic falsity in heterocosmic matters, Metaphysics § 445. Epaphus perhaps had said to Phaethon what was most strictly true, Ovid, Metamorphoses I.752:
Matri omnia demens
Credis et es tumidus genitoris imagine falsi.
"Poor, demented fellow, what
will you not credit if your mother speaks,
you are so puffed up with the fond conceit
of your imagined sire, the Lord of Day."
Sed sit aliquando pulcre cogitaturo quaedam necessitas, secundum quam salva pulcritudine totius non possit in hoc universo morari longius, exspatiandum potius eius ingenio sit per alios mundos possibiles, quam primum in eiusmodi itinere commoratur circa regiones mundi fabulosi, § 456. descriptas, est in eius cogitatis falsitas heterocosmica aesthetica etiam, sin ultra limites, § 455. descriptos non prosiliat, iure non accusatur falsitatis in heterocosmicis aestheticae, M. § 445. Epaphus forte strictissime verum Phaetonti dixerat, Ov. Met. I.752:
But let there sometimes be, for one who is going to think beautifully, a certain necessity according to which, with the beauty of the whole preserved, he cannot remain longer in this universe; rather, his genius must roam out through other possible worlds. as soon as on a journey of this sort he stays around the regions of the fabulous world, described in § 456, there is in his thoughts also an aesthetic heterocosmic falsity; but if he does not leap beyond the limits described in § 455, he is rightly not accused of aesthetic falsity in heterocosmic matters, Metaphysics § 445. Epaphus perhaps had said to Phaethon what was most strictly true, Ovid, Metamorphoses I.752:
Matri omnia demens
Credis et es tumidus genitoris imagine falsi.
"Poor, demented fellow, what
will you not credit if your mother speaks,
you are so puffed up with the fond conceit
of your imagined sire, the Lord of Day."
Sed sit aliquando
But let there sometimes be, for one who is
pulcre cogitaturo quaedam necessitas, secundum quam salva
going to think beautifully, a certain necessity according to which,
pulcritudine totius non possit
with the beauty of the whole preserved,
in hoc universo
he cannot remain longer in this universe;
morari longius, exspatiandum potius eius ingenio sit per alios mundos possibiles,
rather, his genius must roam out through other possible
quam primum in eiusmodi itinere
worlds. as soon as on a journey of this
commoratur circa regiones mundi fabulosi,
sort he stays around the regions of the fabulous
§ 456. descriptas, est in eius cogitatis
world, described in § 456, there is in his thoughts
falsitas heterocosmica aesthetica etiam, sin ultra
also an aesthetic heterocosmic falsity; but if he does
limites, § 455.
not leap beyond the limits described in § 455,
descriptos non prosiliat, iure non accusatur falsitatis in heterocosmicis aestheticae,
he is rightly not accused of aesthetic falsity in heterocosmic matters,
M. § 445. Epaphus forte strictissime verum Phaetonti dixerat,
Metaphysics § 445. Epaphus perhaps had said to Phaethon what was most
Ov. Met. I.752:
strictly true, Ovid, Metamorphoses I.752:
Matri omnia demens
Credis et es tumidus genitoris imagine falsi.
"Poor, demented fellow, what
will you not credit if your mother speaks,
you are so puffed up with the fond conceit
of your imagined sire, the Lord of Day."
Sed sit aliquando pulcre cogitaturo quaedam necessitas, secundum quam salva pulcritudine totius non possit in hoc universo morari longius, exspatiandum potius eius ingenio sit per alios mundos possibiles, quam primum in eiusmodi itinere commoratur circa regiones mundi fabulosi, § 456. descriptas, est in eius cogitatis falsitas heterocosmica aesthetica etiam, sin ultra limites, § 455. descriptos non prosiliat, iure non accusatur falsitatis in heterocosmicis aestheticae, M. § 445. Epaphus forte strictissime verum Phaetonti dixerat, Ov. Met. I.752: / But let there sometimes be, for one who is going to think beautifully, a certain necessity according to which, with the beauty of the whole preserved, he cannot remain longer in this universe; rather, his genius must roam out through other possible worlds. as soon as on a journey of this sort he stays around the regions of the fabulous world, described in § 456, there is in his thoughts also an aesthetic heterocosmic falsity; but if he does not leap beyond the limits described in § 455, he is rightly not accused of aesthetic falsity in heterocosmic matters, Metaphysics § 445. Epaphus perhaps had said to Phaethon what was most strictly true, Ovid, Metamorphoses I.752:
Matri omnia demens
Credis et es tumidus genitoris imagine falsi.
"Poor, demented fellow, what
will you not credit if your mother speaks,
you are so puffed up with the fond conceit
of your imagined sire, the Lord of Day."