§ 651
Hinc longius si permittitur cogitationes protrahere, v. g. plures ad clepsydras, et singularis iure poscitur perspicuitas, ut a caussarum patronis, § 616, 645. rectius intellectus pulcer extensivae distinctionis luce pascitur per contemplationem totius, dum partibus iam planissime dictis, iam nitore quodam ornatioribus recreatur analogon rationis, § 617. quam si sequereris Fusi cuiusdam ac Pomponii meditandi rationem, quos Crassus apud Ciceronem de or. III. 50.
Hence, if it is permitted to draw out thoughts rather longer, for example through several water-clocks, and a special perspicuity is rightly demanded, as from advocates of cases, §§616, 645, the beautiful intellect is more rightly fed by the light of extensive distinction through contemplation of the whole, while, with parts now very plainly stated and now adorned by some brightness, the analogue of reason is refreshed, §617, than if one followed the manner of meditation of a Fusius and Pomponius. Crassus in Cicero, De oratore III.50, says that
simulac agere coeperint, se negat intelligere, nisi admodum attenderit, ita confusam esse, ita perturbatam orationem, nihil ut sit primum, nihil secundum,
but as soon as Fufius, or your equal in age Pomponius, proceeds to plead those cases, I do not find them equally intelligible, unless I give an extraordinary degree of attention; their speech is so confused and ill arranged that there is nothing first, and nothing second;
§ 650.
§650,
ut oratio, quae lumen adhibere rebus debeat, ea obscuritatem et tenebras afferat, atque ut quodammodo ipsi sibi in dicendo obstrepere videantur.
there is such a jumble of strange words, that language, which ought to throw a light upon things, involves them in obscurity and darkness; and the speakers, in what they say, seem in a manner to contradict themselves.
Hinc longius si permittitur cogitationes protrahere, v. g. plures ad clepsydras, et singularis iure poscitur perspicuitas, ut a caussarum patronis, § 616, 645. rectius intellectus pulcer extensivae distinctionis luce pascitur per contemplationem totius, dum partibus iam planissime dictis, iam nitore quodam ornatioribus recreatur analogon rationis, § 617. quam si sequereris Fusi cuiusdam ac Pomponii meditandi rationem, quos Crassus apud Ciceronem de or. III. 50.
Hence, if it is permitted to draw out thoughts rather longer, for example through several water-clocks, and a special perspicuity is rightly demanded, as from advocates of cases, §§616, 645, the beautiful intellect is more rightly fed by the light of extensive distinction through contemplation of the whole, while, with parts now very plainly stated and now adorned by some brightness, the analogue of reason is refreshed, §617, than if one followed the manner of meditation of a Fusius and Pomponius. Crassus in Cicero, De oratore III.50, says that
simulac agere coeperint, se negat intelligere, nisi admodum attenderit, ita confusam esse, ita perturbatam orationem, nihil ut sit primum, nihil secundum,
but as soon as Fufius, or your equal in age Pomponius, proceeds to plead those cases, I do not find them equally intelligible, unless I give an extraordinary degree of attention; their speech is so confused and ill arranged that there is nothing first, and nothing second;
§ 650.
§650,
ut oratio, quae lumen adhibere rebus debeat, ea obscuritatem et tenebras afferat, atque ut quodammodo ipsi sibi in dicendo obstrepere videantur.
there is such a jumble of strange words, that language, which ought to throw a light upon things, involves them in obscurity and darkness; and the speakers, in what they say, seem in a manner to contradict themselves.
Hinc longius si permittitur cogitationes protrahere, v.
Hence, if it is permitted to draw out thoughts
g. plures ad clepsydras,
rather longer, for example through several water-clocks,
et singularis iure poscitur perspicuitas,
and a special perspicuity is rightly demanded,
ut a caussarum patronis, § 616, 645.
as from advocates of cases, §§616, 645,
rectius intellectus pulcer
the beautiful intellect is more rightly fed by the
extensivae distinctionis luce pascitur per contemplationem totius,
light of extensive distinction through contemplation of
dum partibus iam planissime dictis,
the whole, while, with parts now very plainly
iam nitore quodam ornatioribus recreatur
stated and now adorned by some brightness,
analogon rationis, § 617.
the analogue of reason is refreshed, §617,
quam si sequereris
than if one followed the manner of meditation of
Fusi cuiusdam ac Pomponii meditandi rationem,
a Fusius and Pomponius.
quos Crassus apud Ciceronem de or. III. 50.
Crassus in Cicero, De oratore III.50, says that
simulac agere coeperint, se negat intelligere, nisi admodum attenderit, ita confusam esse, ita perturbatam orationem, nihil ut sit primum, nihil secundum,
but as soon as Fufius, or your equal in age Pomponius, proceeds to plead those cases, I do not find them equally intelligible, unless I give an extraordinary degree of attention; their speech is so confused and ill arranged that there is nothing first, and nothing second;
§ 650.
§650,
ut oratio, quae lumen adhibere rebus debeat, ea obscuritatem et tenebras afferat, atque ut quodammodo ipsi sibi in dicendo obstrepere videantur.
there is such a jumble of strange words, that language, which ought to throw a light upon things, involves them in obscurity and darkness; and the speakers, in what they say, seem in a manner to contradict themselves.
Hinc longius si permittitur cogitationes protrahere, v. g. plures ad clepsydras, et singularis iure poscitur perspicuitas, ut a caussarum patronis, § 616, 645. rectius intellectus pulcer extensivae distinctionis luce pascitur per contemplationem totius, dum partibus iam planissime dictis, iam nitore quodam ornatioribus recreatur analogon rationis, § 617. quam si sequereris Fusi cuiusdam ac Pomponii meditandi rationem, quos Crassus apud Ciceronem de or. III. 50. / Hence, if it is permitted to draw out thoughts rather longer, for example through several water-clocks, and a special perspicuity is rightly demanded, as from advocates of cases, §§616, 645, the beautiful intellect is more rightly fed by the light of extensive distinction through contemplation of the whole, while, with parts now very plainly stated and now adorned by some brightness, the analogue of reason is refreshed, §617, than if one followed the manner of meditation of a Fusius and Pomponius. Crassus in Cicero, De oratore III.50, says that
simulac agere coeperint, se negat intelligere, nisi admodum attenderit, ita confusam esse, ita perturbatam orationem, nihil ut sit primum, nihil secundum,
but as soon as Fufius, or your equal in age Pomponius, proceeds to plead those cases, I do not find them equally intelligible, unless I give an extraordinary degree of attention; their speech is so confused and ill arranged that there is nothing first, and nothing second;
§ 650. / §650,
ut oratio, quae lumen adhibere rebus debeat, ea obscuritatem et tenebras afferat, atque ut quodammodo ipsi sibi in dicendo obstrepere videantur.
there is such a jumble of strange words, that language, which ought to throw a light upon things, involves them in obscurity and darkness; and the speakers, in what they say, seem in a manner to contradict themselves.
§ 652
Quemadmodum autem lux aesthetica non est illa, qua potissimum genus cogitandi logicodogmaticum gaudeat atque collustretur: § 629, 630. ita obscuritas, quam philosophis ac mathematicis scientifice commentantibus, veluti propriam ac naturalem, queruntur lectores uno rationis analogo percipere laborantes huic non scripta rationis effata, κατ' αἴσθησιν quidem est obscuritas, § 631. neque tamen aesthetica, § 633. Neque prius solidior philosophia mathematicorum vel assequetur vel tuebitur evidentiam, quam obscuritates eiusmodi non culpae scribentium, sed inscientiae vel inadvertentiae non assequentium assignaverimus, eadem cum veri conscientia animique tranquillitate, ac, non Caecilius Gellii XX. 1. duodecim tabularum obscurissima, sed mathematici tenebras illas, quarum plebs pulverem et radium reos agit.
But just as aesthetic light is not that by which the logical-dogmatic kind of thinking especially rejoices and is illuminated, §§629–630, so the obscurity which readers laboring to perceive with the analogue of reason alone complain of as proper and natural to philosophers and mathematicians commenting scientifically, though indeed obscurity κατ' αἴσθησιν, §631, is nevertheless not aesthetic obscurity, §633. Nor will a more solid philosophy of mathematicians attain or preserve evidentness before we assign obscurities of this kind not to the fault of writers, but to the ignorance or inattention of those who do not attain them, with the same consciousness of truth and tranquillity of mind with which mathematicians assign those darknesses to the crowd that prosecutes dust and ray, and not Caecilius in Gellius XX.1 assigns the most obscure things of the Twelve Tables.
Quemadmodum autem lux aesthetica non est illa, qua potissimum genus cogitandi logicodogmaticum gaudeat atque collustretur: § 629, 630. ita obscuritas, quam philosophis ac mathematicis scientifice commentantibus, veluti propriam ac naturalem, queruntur lectores uno rationis analogo percipere laborantes huic non scripta rationis effata, κατ' αἴσθησιν quidem est obscuritas, § 631. neque tamen aesthetica, § 633. Neque prius solidior philosophia mathematicorum vel assequetur vel tuebitur evidentiam, quam obscuritates eiusmodi non culpae scribentium, sed inscientiae vel inadvertentiae non assequentium assignaverimus, eadem cum veri conscientia animique tranquillitate, ac, non Caecilius Gellii XX. 1. duodecim tabularum obscurissima, sed mathematici tenebras illas, quarum plebs pulverem et radium reos agit.
But just as aesthetic light is not that by which the logical-dogmatic kind of thinking especially rejoices and is illuminated, §§629–630, so the obscurity which readers laboring to perceive with the analogue of reason alone complain of as proper and natural to philosophers and mathematicians commenting scientifically, though indeed obscurity κατ' αἴσθησιν, §631, is nevertheless not aesthetic obscurity, §633. Nor will a more solid philosophy of mathematicians attain or preserve evidentness before we assign obscurities of this kind not to the fault of writers, but to the ignorance or inattention of those who do not attain them, with the same consciousness of truth and tranquillity of mind with which mathematicians assign those darknesses to the crowd that prosecutes dust and ray, and not Caecilius in Gellius XX.1 assigns the most obscure things of the Twelve Tables.
Quemadmodum autem lux aesthetica non est illa,
But just as aesthetic light is not that by
qua potissimum genus cogitandi logicodogmaticum gaudeat atque collustretur:
which the logical-dogmatic kind of thinking especially rejoices and is illuminated,
§ 629, 630. ita obscuritas, quam philosophis
§§629–630, so the obscurity which readers laboring to perceive
ac mathematicis scientifice commentantibus, veluti propriam ac naturalem,
with the analogue of reason alone complain of as proper and natural
queruntur lectores uno rationis analogo percipere
to philosophers and mathematicians commenting scientifically,
laborantes huic non scripta rationis effata, κατ' αἴσθησιν quidem est obscuritas, § 631.
though indeed obscurity κατ' αἴσθησιν, §631, is nevertheless
neque tamen aesthetica, § 633. Neque prius
not aesthetic obscurity, §633. Nor will a more
solidior philosophia mathematicorum vel assequetur vel tuebitur evidentiam,
solid philosophy of mathematicians attain or preserve evidentness
quam obscuritates eiusmodi non
before we assign obscurities of this kind not to
culpae scribentium, sed inscientiae vel
the fault of writers, but to the ignorance or
inadvertentiae non assequentium assignaverimus,
inattention of those who do not attain them,
eadem cum veri conscientia animique tranquillitate,
with the same consciousness of truth and tranquillity
ac,
of mind with which mathematicians assign those darknesses to the crowd that prosecutes dust and ray,
non Caecilius Gellii XX. 1.
and not Caecilius in Gellius
duodecim tabularum obscurissima, sed mathematici tenebras illas,
XX.1 assigns the
quarum plebs pulverem et radium reos agit.
most obscure things of the Twelve Tables.
Quemadmodum autem lux aesthetica non est illa, qua potissimum genus cogitandi logicodogmaticum gaudeat atque collustretur: § 629, 630. ita obscuritas, quam philosophis ac mathematicis scientifice commentantibus, veluti propriam ac naturalem, queruntur lectores uno rationis analogo percipere laborantes huic non scripta rationis effata, κατ' αἴσθησιν quidem est obscuritas, § 631. neque tamen aesthetica, § 633. Neque prius solidior philosophia mathematicorum vel assequetur vel tuebitur evidentiam, quam obscuritates eiusmodi non culpae scribentium, sed inscientiae vel inadvertentiae non assequentium assignaverimus, eadem cum veri conscientia animique tranquillitate, ac, non Caecilius Gellii XX. 1. duodecim tabularum obscurissima, sed mathematici tenebras illas, quarum plebs pulverem et radium reos agit. / But just as aesthetic light is not that by which the logical-dogmatic kind of thinking especially rejoices and is illuminated, §§629–630, so the obscurity which readers laboring to perceive with the analogue of reason alone complain of as proper and natural to philosophers and mathematicians commenting scientifically, though indeed obscurity κατ' αἴσθησιν, §631, is nevertheless not aesthetic obscurity, §633. Nor will a more solid philosophy of mathematicians attain or preserve evidentness before we assign obscurities of this kind not to the fault of writers, but to the ignorance or inattention of those who do not attain them, with the same consciousness of truth and tranquillity of mind with which mathematicians assign those darknesses to the crowd that prosecutes dust and ray, and not Caecilius in Gellius XX.1 assigns the most obscure things of the Twelve Tables.
§ 653
Ipse Crassus apud Ciceronem, qui latissime profert oratoris, hinc et simul ingenii pulcri, pomoeria, quando se fingit contra eos disputare, qui oratorem ab omni doctrina rerumque maiorum scientia excludant, de or. I. 68.
Crassus himself in Cicero, who extends very widely the boundaries of the orator, and hence also of beautiful talent, when he imagines himself disputing against those who exclude the orator from all doctrine and knowledge of greater things, says in De oratore I.68:
Quoniam, inquit, philosophia in tres partes est distributa, in naturae obscuritatem,
But, since philosophy is distinguished into three parts, inquiries into the obscurities of physics, the subtleties of logic, and the knowledge of life and manners,,
§ 639.
§639,
in disserendi subtilitatem, in vitam atque mores: duo illa relinquamus, idque largiamur inertiae nostrae, tertium vero, quod semper oratoris fuit, nisi tenebimus, nihil oratori, in quo magnus esse possit, relinquemus.
the subtleties of logic, and the knowledge of life and manners, let us, if Sulpicius will listen to me, leave the two former, and relax; but unless we have a knowledge of the third, which has always been the province of the orator, we shall leave him nothing in which he can distinguish himself..
Equidem nec illa duo priora sic relinquo, ut negem illorum solidam scientiam oratori, et omni felicius elegantiora cogitaturo singulariter utilem, aliquibus autem omnino necessariam: nec tertium de moribus ac vita locum ita teneo, ut audeam ullis belle cogitaturis auctor esse nuda bene beateque vivendi praecepta, sicut intellectu comprehenduntur ac ratione demonstrantur, suis inferere, nisi plausum Antonii velint, § 121. Neque tamen philosophus ubique meum putem de vita ac moribus ita cogitare, ne quid in meditationibus ad intellectus et rationis Cynosuram exactius directis obscuri superesse videatur ad earundem examen paene solum rationis analogon intensuris lectoribus, § 652.
For my part, I do not leave the first two in such a way as to deny that solid knowledge of them is singularly useful to an orator and to anyone who will think more elegantly with better success, and altogether necessary to some. Nor do I hold the third place concerning morals and life in such a way that I would dare advise any who will think beautifully to insert bare precepts for living well and happily, just as they are comprehended by intellect and demonstrated by reason, unless they want Antonius' applause, §121. Yet I do not think the philosopher everywhere must think about life and morals in such a way that nothing obscure seems to remain in meditations directed more exactly toward the Cynosure of intellect and reason for readers who will bring almost only the analogue of reason to examine them, §652.
Ipse Crassus apud Ciceronem, qui latissime profert oratoris, hinc et simul ingenii pulcri, pomoeria, quando se fingit contra eos disputare, qui oratorem ab omni doctrina rerumque maiorum scientia excludant, de or. I. 68.
Crassus himself in Cicero, who extends very widely the boundaries of the orator, and hence also of beautiful talent, when he imagines himself disputing against those who exclude the orator from all doctrine and knowledge of greater things, says in De oratore I.68:
Quoniam, inquit, philosophia in tres partes est distributa, in naturae obscuritatem,
But, since philosophy is distinguished into three parts, inquiries into the obscurities of physics, the subtleties of logic, and the knowledge of life and manners,,
§ 639.
§639,
in disserendi subtilitatem, in vitam atque mores: duo illa relinquamus, idque largiamur inertiae nostrae, tertium vero, quod semper oratoris fuit, nisi tenebimus, nihil oratori, in quo magnus esse possit, relinquemus.
the subtleties of logic, and the knowledge of life and manners, let us, if Sulpicius will listen to me, leave the two former, and relax; but unless we have a knowledge of the third, which has always been the province of the orator, we shall leave him nothing in which he can distinguish himself..
Equidem nec illa duo priora sic relinquo, ut negem illorum solidam scientiam oratori, et omni felicius elegantiora cogitaturo singulariter utilem, aliquibus autem omnino necessariam: nec tertium de moribus ac vita locum ita teneo, ut audeam ullis belle cogitaturis auctor esse nuda bene beateque vivendi praecepta, sicut intellectu comprehenduntur ac ratione demonstrantur, suis inferere, nisi plausum Antonii velint, § 121. Neque tamen philosophus ubique meum putem de vita ac moribus ita cogitare, ne quid in meditationibus ad intellectus et rationis Cynosuram exactius directis obscuri superesse videatur ad earundem examen paene solum rationis analogon intensuris lectoribus, § 652.
For my part, I do not leave the first two in such a way as to deny that solid knowledge of them is singularly useful to an orator and to anyone who will think more elegantly with better success, and altogether necessary to some. Nor do I hold the third place concerning morals and life in such a way that I would dare advise any who will think beautifully to insert bare precepts for living well and happily, just as they are comprehended by intellect and demonstrated by reason, unless they want Antonius' applause, §121. Yet I do not think the philosopher everywhere must think about life and morals in such a way that nothing obscure seems to remain in meditations directed more exactly toward the Cynosure of intellect and reason for readers who will bring almost only the analogue of reason to examine them, §652.
Ipse Crassus apud Ciceronem, qui latissime
Crassus himself in Cicero, who extends very widely
profert oratoris, hinc et simul ingenii pulcri,
the boundaries of the orator, and hence also of beautiful talent,
pomoeria, quando se fingit contra eos disputare,
when he imagines himself disputing
qui oratorem ab omni doctrina
against those who exclude the orator from all doctrine
rerumque maiorum scientia excludant, de or. I. 68.
and knowledge of greater things, says in De oratore I.68:
Quoniam, inquit, philosophia in tres partes est distributa, in naturae obscuritatem,
But, since philosophy is distinguished into three parts, inquiries into the obscurities of physics, the subtleties of logic, and the knowledge of life and manners,,
§ 639.
§639,
in disserendi subtilitatem, in vitam atque mores: duo illa relinquamus, idque largiamur inertiae nostrae, tertium vero, quod semper oratoris fuit, nisi tenebimus, nihil oratori, in quo magnus esse possit, relinquemus.
the subtleties of logic, and the knowledge of life and manners, let us, if Sulpicius will listen to me, leave the two former, and relax; but unless we have a knowledge of the third, which has always been the province of the orator, we shall leave him nothing in which he can distinguish himself..
Equidem nec illa duo priora sic relinquo,
For my part, I do not leave the first two in
ut negem illorum solidam scientiam
such a way as to deny that solid knowledge
oratori,
of them is singularly useful to an orator
et omni felicius elegantiora cogitaturo singulariter utilem,
and to anyone who will think more elegantly with better
aliquibus autem omnino necessariam: nec tertium
success, and altogether necessary to some.
de moribus
Nor do I hold the third place concerning morals
ac vita locum ita teneo, ut audeam ullis
and life in such a way that I would
belle cogitaturis auctor esse nuda bene beateque vivendi praecepta,
dare advise any who will think beautifully to insert bare precepts
sicut
for living well and happily, just as they are
intellectu comprehenduntur ac ratione demonstrantur, suis inferere,
comprehended by intellect and demonstrated by reason,
nisi plausum Antonii velint, § 121.
unless they want Antonius' applause, §121.
Neque tamen philosophus ubique meum
Yet I do not think the philosopher everywhere must
putem de vita ac moribus ita cogitare,
think about life and morals in such
ne quid in
a way that nothing obscure seems to remain in
meditationibus ad intellectus
meditations directed more exactly toward the Cynosure of intellect
et rationis Cynosuram exactius directis obscuri superesse videatur ad
and reason for
earundem examen paene solum rationis analogon intensuris lectoribus,
readers who will bring almost only the analogue of reason to examine
§ 652.
them, §652.
Ipse Crassus apud Ciceronem, qui latissime profert oratoris, hinc et simul ingenii pulcri, pomoeria, quando se fingit contra eos disputare, qui oratorem ab omni doctrina rerumque maiorum scientia excludant, de or. I. 68. / Crassus himself in Cicero, who extends very widely the boundaries of the orator, and hence also of beautiful talent, when he imagines himself disputing against those who exclude the orator from all doctrine and knowledge of greater things, says in De oratore I.68:
Quoniam, inquit, philosophia in tres partes est distributa, in naturae obscuritatem,
But, since philosophy is distinguished into three parts, inquiries into the obscurities of physics, the subtleties of logic, and the knowledge of life and manners,,
§ 639. / §639,
in disserendi subtilitatem, in vitam atque mores: duo illa relinquamus, idque largiamur inertiae nostrae, tertium vero, quod semper oratoris fuit, nisi tenebimus, nihil oratori, in quo magnus esse possit, relinquemus.
the subtleties of logic, and the knowledge of life and manners, let us, if Sulpicius will listen to me, leave the two former, and relax; but unless we have a knowledge of the third, which has always been the province of the orator, we shall leave him nothing in which he can distinguish himself..
Equidem nec illa duo priora sic relinquo, ut negem illorum solidam scientiam oratori, et omni felicius elegantiora cogitaturo singulariter utilem, aliquibus autem omnino necessariam: nec tertium de moribus ac vita locum ita teneo, ut audeam ullis belle cogitaturis auctor esse nuda bene beateque vivendi praecepta, sicut intellectu comprehenduntur ac ratione demonstrantur, suis inferere, nisi plausum Antonii velint, § 121. Neque tamen philosophus ubique meum putem de vita ac moribus ita cogitare, ne quid in meditationibus ad intellectus et rationis Cynosuram exactius directis obscuri superesse videatur ad earundem examen paene solum rationis analogon intensuris lectoribus, § 652. / For my part, I do not leave the first two in such a way as to deny that solid knowledge of them is singularly useful to an orator and to anyone who will think more elegantly with better success, and altogether necessary to some. Nor do I hold the third place concerning morals and life in such a way that I would dare advise any who will think beautifully to insert bare precepts for living well and happily, just as they are comprehended by intellect and demonstrated by reason, unless they want Antonius' applause, §121. Yet I do not think the philosopher everywhere must think about life and morals in such a way that nothing obscure seems to remain in meditations directed more exactly toward the Cynosure of intellect and reason for readers who will bring almost only the analogue of reason to examine them, §652.
§ 654
SECTIO XXXVIIII
UMBRA AESTHETICA
Fecit huc usque consideratae caliginis aestheticae turpitudo, ut a multis vix veniam impetraret, cui vel imprudenti subobscuri non nihil, dum belle cogitare parat, videatur elapsum, adhibens autem latebram obscuritati, ut e. g. iidem versus alias aliam in rem adhiberi possint, dato consilio, calculis ille censorum paene omnium singulis condemnaretur. Verum neque sponte nascuntur, nec inducuntur ab artifice quibusdam rebus umbrae semper malis ominibus, § 634. Possit quibusdam a te dilucide cogitatis § 625. maius adhuc lumen § 617. affundi, sed ita tamen, ut rotunda brevitas, S. VIII–XIII, apta dignitas ac magnitudo, S. XV–XXVI, veritas amabilis, S. XXVII–XXXVI, perspicuitas totius elegantius concipiendi, S. XXXVII bonae fidei persuasio, motus ac incitatio animorum, inde sperandae, aut plures harum gratiarum § 22. simul plus inde detrimenti capiant, ac ex gradu lucis nitorisque dato pulcritudo totius creverit: tunc lucis eiusmodi comparativae defectum vel natura ortum feres, vel limae studio curabis omnino, S. VI. per exceptionem non inelegantem. § 25.
SECTION XXXVIIII
AESTHETIC SHADE
The ugliness of aesthetic darkness considered up to this point has caused many scarcely to grant pardon to someone from whom, even imprudently, something rather obscure seems to have slipped out while he prepares to think beautifully; but one who applies a hiding-place to obscurity, so that, for example, the same verses can be applied now to one thing, now to another, by deliberate design, would be condemned by almost every individual vote of the censors. Yet shades neither arise of themselves nor are they introduced by the artist in certain things always under bad omens, §634. A greater light, §617, could be poured onto certain things thought clearly by you, §625, but in such a way that rounded brevity, Sections VIII–XIII, suitable dignity and magnitude, Sections XV–XXVI, lovable truth, Sections XXVII–XXXVI, the perspicuity of a whole to be conceived more elegantly, Section XXXVII, good-faith persuasion, movement and excitation of souls hoped for from it, or several of these graces, §22, would at the same time receive more harm from it than the beauty of the whole would grow from the given degree of light and brightness. Then you will either bear a defect of comparative light of this kind as arising from nature, or you will deliberately take care of it by the study of the file, Section VI, as a not inelegant exception, §25.
SECTIO XXXVIIII
UMBRA AESTHETICA
Fecit huc usque consideratae caliginis aestheticae turpitudo, ut a multis vix veniam impetraret, cui vel imprudenti subobscuri non nihil, dum belle cogitare parat, videatur elapsum, adhibens autem latebram obscuritati, ut e. g. iidem versus alias aliam in rem adhiberi possint, dato consilio, calculis ille censorum paene omnium singulis condemnaretur.
SECTION XXXVIIII
AESTHETIC SHADE
The ugliness of aesthetic darkness considered up to this point has caused many scarcely to grant pardon to someone from whom, even imprudently, something rather obscure seems to have slipped out while he prepares to think beautifully; but one who applies a hiding-place to obscurity, so that, for example, the same verses can be applied now to one thing, now to another, by deliberate design, would be condemned by almost every individual vote of the censors.
Verum neque sponte nascuntur, nec inducuntur ab artifice quibusdam rebus umbrae semper malis ominibus, § 634. Possit quibusdam a te dilucide cogitatis § 625. maius adhuc lumen § 617. affundi, sed ita tamen, ut rotunda brevitas, S. VIII–XIII, apta dignitas ac magnitudo, S. XV–XXVI, veritas amabilis, S. XXVII–XXXVI, perspicuitas totius elegantius concipiendi, S. XXXVII bonae fidei persuasio, motus ac incitatio animorum, inde sperandae, aut plures harum gratiarum § 22. simul plus inde detrimenti capiant, ac ex gradu lucis nitorisque dato pulcritudo totius creverit: tunc lucis eiusmodi comparativae defectum vel natura ortum feres, vel limae studio curabis omnino, S. VI. per exceptionem non inelegantem. § 25.
Yet shades neither arise of themselves nor are they introduced by the artist in certain things always under bad omens, §634. A greater light, §617, could be poured onto certain things thought clearly by you, §625, but in such a way that rounded brevity, Sections VIII–XIII, suitable dignity and magnitude, Sections XV–XXVI, lovable truth, Sections XXVII–XXXVI, the perspicuity of a whole to be conceived more elegantly, Section XXXVII, good-faith persuasion, movement and excitation of souls hoped for from it, or several of these graces, §22, would at the same time receive more harm from it than the beauty of the whole would grow from the given degree of light and brightness. Then you will either bear a defect of comparative light of this kind as arising from nature, or you will deliberately take care of it by the study of the file, Section VI, as a not inelegant exception, §25.
SECTIO XXXVIIII UMBRA AESTHETICA Fecit huc
SECTION XXXVIIII AESTHETIC SHADE The ugliness of aesthetic
usque consideratae caliginis aestheticae turpitudo,
darkness considered up to this point has caused
ut a multis vix veniam impetraret,
many scarcely to grant pardon to someone from whom,
cui vel imprudenti subobscuri non nihil,
even imprudently, something rather obscure seems to have slipped
dum belle cogitare parat,
out while he prepares to think beautifully;
videatur elapsum, adhibens autem latebram obscuritati, ut e.
but one who applies a hiding-place to obscurity, so that, for example,
g. iidem versus alias aliam in rem
the same verses can be applied now to one thing,
adhiberi possint, dato consilio,
now to another, by deliberate design,
calculis ille censorum paene omnium singulis condemnaretur.
would be condemned by almost every individual vote of the censors.
Verum neque sponte nascuntur,
Yet shades neither arise of themselves
nec inducuntur ab artifice quibusdam rebus
nor are they introduced by the artist in certain
umbrae semper malis ominibus, § 634.
things always under bad omens, §634.
Possit quibusdam a
A greater light, §617,
te dilucide cogitatis § 625.
could be poured onto certain things thought clearly by you, §625,
maius adhuc lumen § 617. affundi, sed ita tamen,
but in such a way
ut rotunda brevitas, S. VIII–XIII, apta dignitas ac magnitudo, S.
that rounded brevity, Sections VIII–XIII, suitable dignity and magnitude, Sections
XV–XXVI, veritas amabilis, S. XXVII–XXXVI, perspicuitas
XV–XXVI, lovable truth, Sections XXVII–XXXVI, the perspicuity of a
totius elegantius concipiendi, S.
whole to be conceived more elegantly, Section
XXXVII bonae fidei persuasio, motus ac incitatio animorum,
XXXVII, good-faith persuasion, movement and excitation of souls hoped for from
inde sperandae, aut plures harum gratiarum § 22.
it, or several of these graces, §22,
simul plus
would at the same time receive more harm from
inde detrimenti capiant,
it than the beauty of the whole would
ac ex gradu lucis
grow from the given degree of light and brightness.
nitorisque dato pulcritudo totius creverit: tunc lucis eiusmodi comparativae
Then you will either bear a defect of comparative
defectum vel natura
light of this kind as arising from nature,
ortum feres, vel limae
or you will deliberately take care of it by
studio curabis omnino, S. VI.
the study of the file, Section VI,
per exceptionem non inelegantem. § 25.
as a not inelegant exception, §25.
SECTIO XXXVIIII UMBRA AESTHETICA Fecit huc usque consideratae caliginis aestheticae turpitudo, ut a multis vix veniam impetraret, cui vel imprudenti subobscuri non nihil, dum belle cogitare parat, videatur elapsum, adhibens autem latebram obscuritati, ut e. g. iidem versus alias aliam in rem adhiberi possint, dato consilio, calculis ille censorum paene omnium singulis condemnaretur. / SECTION XXXVIIII AESTHETIC SHADE The ugliness of aesthetic darkness considered up to this point has caused many scarcely to grant pardon to someone from whom, even imprudently, something rather obscure seems to have slipped out while he prepares to think beautifully; but one who applies a hiding-place to obscurity, so that, for example, the same verses can be applied now to one thing, now to another, by deliberate design, would be condemned by almost every individual vote of the censors.
Verum neque sponte nascuntur, nec inducuntur ab artifice quibusdam rebus umbrae semper malis ominibus, § 634. Possit quibusdam a te dilucide cogitatis § 625. maius adhuc lumen § 617. affundi, sed ita tamen, ut rotunda brevitas, S. VIII–XIII, apta dignitas ac magnitudo, S. XV–XXVI, veritas amabilis, S. XXVII–XXXVI, perspicuitas totius elegantius concipiendi, S. XXXVII bonae fidei persuasio, motus ac incitatio animorum, inde sperandae, aut plures harum gratiarum § 22. simul plus inde detrimenti capiant, ac ex gradu lucis nitorisque dato pulcritudo totius creverit: tunc lucis eiusmodi comparativae defectum vel natura ortum feres, vel limae studio curabis omnino, S. VI. per exceptionem non inelegantem. § 25. / Yet shades neither arise of themselves nor are they introduced by the artist in certain things always under bad omens, §634. A greater light, §617, could be poured onto certain things thought clearly by you, §625, but in such a way that rounded brevity, Sections VIII–XIII, suitable dignity and magnitude, Sections XV–XXVI, lovable truth, Sections XXVII–XXXVI, the perspicuity of a whole to be conceived more elegantly, Section XXXVII, good-faith persuasion, movement and excitation of souls hoped for from it, or several of these graces, §22, would at the same time receive more harm from it than the beauty of the whole would grow from the given degree of light and brightness. Then you will either bear a defect of comparative light of this kind as arising from nature, or you will deliberately take care of it by the study of the file, Section VI, as a not inelegant exception, §25.
§ 655
Unum insigne sumamus exemplum ex Ciceronis libris de divinatione. Venuste cogitet eandem recens aliquis auctor nostrae aetatis hominibus, religionem Christi moresque nostros edoctis. Obiiciat et sibi, sicut Cicero, l. I. 35. Non reperio caussam. An etiam solvisse belle nodum iudicabitur sibi respondens ipse:
Let us take one notable example from Cicero's books On Divination. Let some recent author think gracefully about the same matter for people of our age, instructed in the religion of Christ and in our morals. Let him object to himself, as Cicero does, I.35: I do not find the cause. Will he also be judged to have beautifully solved the knot if he answers himself:
Latet fortasse obscuritate involuta naturae?
I fail—you tell me—to discover their cause. That, perhaps, is one of Nature's hidden secrets. God has not willed me to know the cause, but only that I should use the means which he has given.?
§ 649. Nonne plurimis eo ipso habebitur confessus eam esse qualitatem aliquam scholasticorum occultam? An plurimis ambagibus prudenter exponet, quicquid in extis tota deliravit Etruria? an multus erit, si sapit, in significationibus fulgurum et fallacissimis portentorum interpretationibus? An apte definiet, quae terrae fremitus, mugitus, motus gravia ac vera civitatibus praedixerint? An omnem potius veterum manticam in superstitionum umbris relinquens solam naturae lucem melius sequetur? § 654.
§649. Will he not by that very fact be held by very many to have confessed that it is some occult quality of the scholastics? Will he prudently expound through very many windings whatever all Etruria raved in entrails? Will he, if he is wise, be extensive about the significations of lightning and the most deceptive interpretations of portents? Will he suitably define what grave and true things for states the rumblings, bellowings, and motions of the earth foretold? Or, leaving all ancient mantic art in the shades of superstition, will he better follow the light of nature alone? §654.
Unum insigne sumamus exemplum ex Ciceronis libris de divinatione.
Let us take one notable example from Cicero's books On Divination.
Venuste cogitet eandem recens aliquis auctor nostrae aetatis hominibus, religionem Christi moresque nostros edoctis.
Let some recent author think gracefully about the same matter for people of our age, instructed in the religion of Christ and in our morals.
Obiiciat et sibi, sicut Cicero, l. I. 35. Non reperio caussam.
Let him object to himself, as Cicero does, I.35: I do not find the cause.
An etiam solvisse belle nodum iudicabitur sibi respondens ipse:
Will he also be judged to have beautifully solved the knot if he answers himself:
Latet fortasse obscuritate involuta naturae?
I fail—you tell me—to discover their cause. That, perhaps, is one of Nature's hidden secrets. God has not willed me to know the cause, but only that I should use the means which he has given.?
§ 649. Nonne plurimis eo ipso habebitur confessus eam esse qualitatem aliquam scholasticorum occultam?
§649. Will he not by that very fact be held by very many to have confessed that it is some occult quality of the scholastics?
An plurimis ambagibus prudenter exponet, quicquid in extis tota deliravit Etruria? an multus erit, si sapit, in significationibus fulgurum et fallacissimis portentorum interpretationibus?
Will he prudently expound through very many windings whatever all Etruria raved in entrails? Will he, if he is wise, be extensive about the significations of lightning and the most deceptive interpretations of portents?
An apte definiet, quae terrae fremitus, mugitus, motus gravia ac vera civitatibus praedixerint?
Will he suitably define what grave and true things for states the rumblings, bellowings, and motions of the earth foretold?
An omnem potius veterum manticam in superstitionum umbris relinquens solam naturae lucem melius sequetur? § 654.
Or, leaving all ancient mantic art in the shades of superstition, will he better follow the light of nature alone? §654.
Unum insigne sumamus exemplum ex Ciceronis libris de divinatione.
Let us take one notable example from Cicero's books On Divination.
Venuste cogitet eandem
Let some recent author think gracefully about the same
recens aliquis auctor nostrae aetatis hominibus,
matter for people of our age, instructed
religionem Christi moresque nostros edoctis.
in the religion of Christ and in our morals.
Obiiciat et sibi, sicut Cicero, l.
Let him object to himself, as Cicero does, I.35:
I. 35. Non reperio caussam.
I do not find the cause.
An etiam solvisse
Will he also be judged to have beautifully solved
belle nodum iudicabitur sibi respondens ipse:
the knot if he answers himself:
Latet fortasse obscuritate involuta naturae?
I fail—you tell me—to discover their cause. That, perhaps, is one of Nature's hidden secrets. God has not willed me to know the cause, but only that I should use the means which he has given.?
§ 649. Nonne plurimis eo ipso
§649. Will he not by that very fact be
habebitur confessus eam
held by very many to have confessed that it
esse qualitatem aliquam scholasticorum occultam?
is some occult quality of the scholastics?
An plurimis ambagibus prudenter exponet, quicquid in extis tota deliravit Etruria?
Will he prudently expound through very many windings whatever all Etruria
an multus erit, si
raved in entrails? Will he, if he is wise,
sapit, in significationibus fulgurum et fallacissimis portentorum interpretationibus?
be extensive about the significations of lightning and the most deceptive interpretations of portents?
An apte definiet, quae terrae fremitus,
Will he suitably define what grave and true things
mugitus, motus gravia ac vera civitatibus praedixerint?
for states the rumblings, bellowings, and motions of the earth foretold?
An omnem potius veterum manticam in superstitionum
Or, leaving all ancient mantic art in the shades of superstition,
umbris relinquens solam naturae lucem melius sequetur? § 654.
will he better follow the light of nature alone? §654.
Unum insigne sumamus exemplum ex Ciceronis libris de divinatione. / Let us take one notable example from Cicero's books On Divination.
Venuste cogitet eandem recens aliquis auctor nostrae aetatis hominibus, religionem Christi moresque nostros edoctis. / Let some recent author think gracefully about the same matter for people of our age, instructed in the religion of Christ and in our morals.
Obiiciat et sibi, sicut Cicero, l. I. 35. Non reperio caussam. / Let him object to himself, as Cicero does, I.35: I do not find the cause.
An etiam solvisse belle nodum iudicabitur sibi respondens ipse: / Will he also be judged to have beautifully solved the knot if he answers himself:
Latet fortasse obscuritate involuta naturae?
I fail—you tell me—to discover their cause. That, perhaps, is one of Nature's hidden secrets. God has not willed me to know the cause, but only that I should use the means which he has given.?
§ 649. Nonne plurimis eo ipso habebitur confessus eam esse qualitatem aliquam scholasticorum occultam? / §649. Will he not by that very fact be held by very many to have confessed that it is some occult quality of the scholastics?
An plurimis ambagibus prudenter exponet, quicquid in extis tota deliravit Etruria? an multus erit, si sapit, in significationibus fulgurum et fallacissimis portentorum interpretationibus? / Will he prudently expound through very many windings whatever all Etruria raved in entrails? Will he, if he is wise, be extensive about the significations of lightning and the most deceptive interpretations of portents?
An apte definiet, quae terrae fremitus, mugitus, motus gravia ac vera civitatibus praedixerint? / Will he suitably define what grave and true things for states the rumblings, bellowings, and motions of the earth foretold?
An omnem potius veterum manticam in superstitionum umbris relinquens solam naturae lucem melius sequetur? § 654. / Or, leaving all ancient mantic art in the shades of superstition, will he better follow the light of nature alone? §654.
§ 656
Si qui sint in criticis, de quibus § 654. quibuscum auctoritatibus pugnandum est, § 79. evocant illi suum, immo nostrum in his; illum Top. 3. ubi narrat Trebatium a legendis Aristotelis topicorum libris obscuritate revictum esse, philosophis autem Aristotelem ignorantibus eo minus ignoscendum autumat, quod,
If there are critics of the sort mentioned in §654, with whom one must fight by authorities, §79, they summon their man, indeed ours in these matters: Cicero, Topics 3, where he reports that Trebatius was overcome by obscurity from reading Aristotle's books of Topics, but thinks philosophers ignorant of Aristotle are less to be forgiven because they
non modo rebus iis, quae ab illo dictae ac inventae sunt, allici debuerint, sed dicendi quoque incredibili cum copia, tum etiam suavitate.
And such ignorance is the less excusable in them, because they not only ought to have been allured by those things which he has discovered and explained, but also by the incredible richness and sweetness of his eloquence..
Est ergo quaedam obscuritas, vel doctum aliquem Trebatium a legendo absterrens, neque tamen tollens incredibilem suavitatem. Haec sane caligo non est, § 614. erit igitur umbra aesthetica, § 654.
Therefore there is a certain obscurity that can deter even a learned Trebatius from reading, and yet not remove incredible sweetness. This surely is not darkness, §614; therefore it will be aesthetic shade, §654.
Si qui sint in criticis, de quibus § 654. quibuscum auctoritatibus pugnandum est, § 79. evocant illi suum, immo nostrum in his; illum Top. 3. ubi narrat Trebatium a legendis Aristotelis topicorum libris obscuritate revictum esse, philosophis autem Aristotelem ignorantibus eo minus ignoscendum autumat, quod,
If there are critics of the sort mentioned in §654, with whom one must fight by authorities, §79, they summon their man, indeed ours in these matters: Cicero, Topics 3, where he reports that Trebatius was overcome by obscurity from reading Aristotle's books of Topics, but thinks philosophers ignorant of Aristotle are less to be forgiven because they
non modo rebus iis, quae ab illo dictae ac inventae sunt, allici debuerint, sed dicendi quoque incredibili cum copia, tum etiam suavitate.
And such ignorance is the less excusable in them, because they not only ought to have been allured by those things which he has discovered and explained, but also by the incredible richness and sweetness of his eloquence..
Est ergo quaedam obscuritas, vel doctum aliquem Trebatium a legendo absterrens, neque tamen tollens incredibilem suavitatem.
Therefore there is a certain obscurity that can deter even a learned Trebatius from reading, and yet not remove incredible sweetness.
Haec sane caligo non est, § 614. erit igitur umbra aesthetica, § 654.
This surely is not darkness, §614; therefore it will be aesthetic shade, §654.
Si qui sint in criticis,
If there are critics of the sort mentioned in
de quibus § 654. quibuscum auctoritatibus
§654, with whom one must fight by authorities,
pugnandum est, § 79. evocant illi suum, immo nostrum in his;
§79, they summon their man, indeed ours in these
illum Top. 3. ubi narrat Trebatium
matters: Cicero, Topics 3, where he reports that Trebatius
a legendis Aristotelis topicorum
was overcome by obscurity from reading Aristotle's books of Topics,
libris obscuritate revictum esse, philosophis autem Aristotelem ignorantibus
but thinks philosophers ignorant of Aristotle
eo minus ignoscendum autumat, quod,
are less to be forgiven because they
non modo rebus iis, quae ab illo dictae ac inventae sunt, allici debuerint, sed dicendi quoque incredibili cum copia, tum etiam suavitate.
And such ignorance is the less excusable in them, because they not only ought to have been allured by those things which he has discovered and explained, but also by the incredible richness and sweetness of his eloquence..
Est ergo quaedam obscuritas,
Therefore there is a certain obscurity
vel doctum aliquem Trebatium a legendo
that can deter even a learned Trebatius from reading,
absterrens, neque tamen tollens incredibilem suavitatem.
and yet not remove incredible sweetness.
Haec sane caligo non est, § 614.
This surely is not darkness, §614;
erit igitur umbra aesthetica, § 654.
therefore it will be aesthetic shade, §654.
Si qui sint in criticis, de quibus § 654. quibuscum auctoritatibus pugnandum est, § 79. evocant illi suum, immo nostrum in his; illum Top. 3. ubi narrat Trebatium a legendis Aristotelis topicorum libris obscuritate revictum esse, philosophis autem Aristotelem ignorantibus eo minus ignoscendum autumat, quod, / If there are critics of the sort mentioned in §654, with whom one must fight by authorities, §79, they summon their man, indeed ours in these matters: Cicero, Topics 3, where he reports that Trebatius was overcome by obscurity from reading Aristotle's books of Topics, but thinks philosophers ignorant of Aristotle are less to be forgiven because they
non modo rebus iis, quae ab illo dictae ac inventae sunt, allici debuerint, sed dicendi quoque incredibili cum copia, tum etiam suavitate.
And such ignorance is the less excusable in them, because they not only ought to have been allured by those things which he has discovered and explained, but also by the incredible richness and sweetness of his eloquence..
Est ergo quaedam obscuritas, vel doctum aliquem Trebatium a legendo absterrens, neque tamen tollens incredibilem suavitatem. / Therefore there is a certain obscurity that can deter even a learned Trebatius from reading, and yet not remove incredible sweetness.
Haec sane caligo non est, § 614. erit igitur umbra aesthetica, § 654. / This surely is not darkness, §614; therefore it will be aesthetic shade, §654.
§ 657
I. Quae rotunda brevitas nec illustrate permiserit, nec omnino reiicere, sunt obumbranda, § 654. Nam iterationes quidem et ταυτολογίας et περιττολογίας,
I. Things which rounded brevity permits neither to be illustrated nor wholly rejected are to be shaded, §654. As for repetitions, ταυτολογίας and περιττολογίας,
quas in narratione vitandas quidam scriptores artium tradiderunt, transeo, sunt enim, si vere sint otiosae, vitia non tantum in narrationibus, sed ubique, non tantum brevitatis caussa fugienda, sed etiam quia supervacua cum taedio dicuntur,
As for repetitions and tautologies and diffuseness, which some writers of textbooks tell us we must avoid, I pass them by; they are faults which we should shun for other reasons beside our desire for brevity. ... For though a diffuse irrelevance is tedious, the omission of what is necessary is positively dangerous.;
hinc attentionem auditoris etiam a necessariis cum periculo subtrahunt. Huc potius, ars, qua efficiemus, ne nimis longa sit quaedam bellae meditationis portio, quae poterimus,
hence they also draw the auditor's attention away from necessary things with danger. Rather, to this belongs the art by which we shall bring it about that some portion of a beautiful meditation
differendo, non tamen sine mentione eorum, quae differemus.
We must do what we can to make it less long by postponing some points, taking care however to mention what it is that we propose to postpone.;
e. g.
for example:
Quas occidendi caussas habuerit, quos sibi conscios assumpserit, quemadmodum insidias disposuerit, probationis loco dicam.
As regards his motives for killing him, his accomplices and the manner in which he disposed his ambush, I will speak when I come to the proof.,
Quint. IIII. 2.
Quintilian IV.2.
I. Quae rotunda brevitas nec illustrate permiserit, nec omnino reiicere, sunt obumbranda, § 654. Nam iterationes quidem et ταυτολογίας et περιττολογίας,
I. Things which rounded brevity permits neither to be illustrated nor wholly rejected are to be shaded, §654. As for repetitions, ταυτολογίας and περιττολογίας,
quas in narratione vitandas quidam scriptores artium tradiderunt, transeo, sunt enim, si vere sint otiosae, vitia non tantum in narrationibus, sed ubique, non tantum brevitatis caussa fugienda, sed etiam quia supervacua cum taedio dicuntur,
As for repetitions and tautologies and diffuseness, which some writers of textbooks tell us we must avoid, I pass them by; they are faults which we should shun for other reasons beside our desire for brevity. ... For though a diffuse irrelevance is tedious, the omission of what is necessary is positively dangerous.;
hinc attentionem auditoris etiam a necessariis cum periculo subtrahunt.
hence they also draw the auditor's attention away from necessary things with danger.
Huc potius, ars, qua efficiemus, ne nimis longa sit quaedam bellae meditationis portio, quae poterimus,
Rather, to this belongs the art by which we shall bring it about that some portion of a beautiful meditation
differendo, non tamen sine mentione eorum, quae differemus.
We must do what we can to make it less long by postponing some points, taking care however to mention what it is that we propose to postpone.;
e. g.
for example:
Quas occidendi caussas habuerit, quos sibi conscios assumpserit, quemadmodum insidias disposuerit, probationis loco dicam.
As regards his motives for killing him, his accomplices and the manner in which he disposed his ambush, I will speak when I come to the proof.,
Quint. IIII. 2.
Quintilian IV.2.
I. Quae rotunda brevitas nec illustrate permiserit,
I. Things which rounded brevity permits neither to be illustrated
nec omnino reiicere, sunt obumbranda, § 654.
nor wholly rejected are to be shaded, §654.
Nam iterationes quidem et ταυτολογίας et περιττολογίας,
As for repetitions, ταυτολογίας and περιττολογίας,
quas in narratione vitandas quidam scriptores artium tradiderunt, transeo, sunt enim, si vere sint otiosae, vitia non tantum in narrationibus, sed ubique, non tantum brevitatis caussa fugienda, sed etiam quia supervacua cum taedio dicuntur,
As for repetitions and tautologies and diffuseness, which some writers of textbooks tell us we must avoid, I pass them by; they are faults which we should shun for other reasons beside our desire for brevity. ... For though a diffuse irrelevance is tedious, the omission of what is necessary is positively dangerous.;
hinc attentionem auditoris etiam
hence they also draw the auditor's attention away
a necessariis cum periculo subtrahunt.
from necessary things with danger.
Huc potius, ars, qua efficiemus,
Rather, to this belongs the art by which
ne nimis longa sit quaedam bellae meditationis portio, quae poterimus,
we shall bring it about that some portion of a beautiful meditation
differendo, non tamen sine mentione eorum, quae differemus.
We must do what we can to make it less long by postponing some points, taking care however to mention what it is that we propose to postpone.;
e. g.
for example:
Quas occidendi caussas habuerit, quos sibi conscios assumpserit, quemadmodum insidias disposuerit, probationis loco dicam.
As regards his motives for killing him, his accomplices and the manner in which he disposed his ambush, I will speak when I come to the proof.,
Quint. IIII. 2.
Quintilian IV.2.
I. Quae rotunda brevitas nec illustrate permiserit, nec omnino reiicere, sunt obumbranda, § 654. Nam iterationes quidem et ταυτολογίας et περιττολογίας, / I. Things which rounded brevity permits neither to be illustrated nor wholly rejected are to be shaded, §654. As for repetitions, ταυτολογίας and περιττολογίας,
quas in narratione vitandas quidam scriptores artium tradiderunt, transeo, sunt enim, si vere sint otiosae, vitia non tantum in narrationibus, sed ubique, non tantum brevitatis caussa fugienda, sed etiam quia supervacua cum taedio dicuntur,
As for repetitions and tautologies and diffuseness, which some writers of textbooks tell us we must avoid, I pass them by; they are faults which we should shun for other reasons beside our desire for brevity. ... For though a diffuse irrelevance is tedious, the omission of what is necessary is positively dangerous.;
hinc attentionem auditoris etiam a necessariis cum periculo subtrahunt. / hence they also draw the auditor's attention away from necessary things with danger.
Huc potius, ars, qua efficiemus, ne nimis longa sit quaedam bellae meditationis portio, quae poterimus, / Rather, to this belongs the art by which we shall bring it about that some portion of a beautiful meditation
differendo, non tamen sine mentione eorum, quae differemus.
We must do what we can to make it less long by postponing some points, taking care however to mention what it is that we propose to postpone.;
e. g. / for example:
Quas occidendi caussas habuerit, quos sibi conscios assumpserit, quemadmodum insidias disposuerit, probationis loco dicam.
As regards his motives for killing him, his accomplices and the manner in which he disposed his ambush, I will speak when I come to the proof.,
Quint. IIII. 2. / Quintilian IV.2.
§ 658
II. Quae comparata reliquis pulcrae meditationis partibus tanti non sunt, ut aequabilis cogitandi ratio § 267. possit iisdem illustrandis immorari, licet omitti cum nugis ex dignitate non possint, § 191, 193. obumbranda sunt, § 654. e. g.
II. Things which, compared with the remaining parts of a beautiful meditation, are not of such importance that an equable manner of thinking, §267, can linger in illustrating them, although they cannot be omitted with trifles from dignity, §§191, 193, are to be shaded, §654. For example:
ut obscuratur et offunditur luce solis lumen lucernae, et ut interit magnitudine maris Aegaei stilla muriae, et ut in divitiis Croesi teruncii accessio, et gradus unus in ea via, quae est hinc in Indiam, sic quum sit is bonorum finis, quem Stoici dicunt, omnis rerum in corpore sitarum aestimatio, splendore virtutis et magnitudine obscuretur et obruatur, atque intereat necesse est.
For as the light of a candle is obscured and put out by the light of the sun; and as a drop of brine is lost in the magnitude of the Ægæan sea; or an addition of a penny amid the riches of Crœsus; or as one step is of no account in a march from here to India; so, if that is the chief good which the Stoics affirm is so, then, all the goods which depend on the body must inevitably be obscured and overwhelmed by, and come to nothing when placed by the side of the splendour and importance of virtue.,
Cic. de Fin. III. 45. Hinc in pictura virtutis heroicae, et inter superiores ingenii dotes, si qua sit etiam de forma corporis iniicienda mentio, vix huius sine quadam umbra poterit aequabiliter cogitari venusta dignitas, § 186, 299.
Cicero, De finibus III.45. Hence in the picture of heroic virtue, and among higher gifts of talent, if some mention must also be made of bodily form, the graceful dignity of this can scarcely be thought equably without a certain shade, §§186, 299.
II. Quae comparata reliquis pulcrae meditationis partibus tanti non sunt, ut aequabilis cogitandi ratio § 267. possit iisdem illustrandis immorari, licet omitti cum nugis ex dignitate non possint, § 191, 193. obumbranda sunt, § 654. e. g.
II. Things which, compared with the remaining parts of a beautiful meditation, are not of such importance that an equable manner of thinking, §267, can linger in illustrating them, although they cannot be omitted with trifles from dignity, §§191, 193, are to be shaded, §654. For example:
ut obscuratur et offunditur luce solis lumen lucernae, et ut interit magnitudine maris Aegaei stilla muriae, et ut in divitiis Croesi teruncii accessio, et gradus unus in ea via, quae est hinc in Indiam, sic quum sit is bonorum finis, quem Stoici dicunt, omnis rerum in corpore sitarum aestimatio, splendore virtutis et magnitudine obscuretur et obruatur, atque intereat necesse est.
For as the light of a candle is obscured and put out by the light of the sun; and as a drop of brine is lost in the magnitude of the Ægæan sea; or an addition of a penny amid the riches of Crœsus; or as one step is of no account in a march from here to India; so, if that is the chief good which the Stoics affirm is so, then, all the goods which depend on the body must inevitably be obscured and overwhelmed by, and come to nothing when placed by the side of the splendour and importance of virtue.,
Cic. de Fin. III. 45. Hinc in pictura virtutis heroicae, et inter superiores ingenii dotes, si qua sit etiam de forma corporis iniicienda mentio, vix huius sine quadam umbra poterit aequabiliter cogitari venusta dignitas, § 186, 299.
Cicero, De finibus III.45. Hence in the picture of heroic virtue, and among higher gifts of talent, if some mention must also be made of bodily form, the graceful dignity of this can scarcely be thought equably without a certain shade, §§186, 299.
II. Quae comparata reliquis pulcrae meditationis partibus tanti non
II. Things which, compared with the remaining parts of a beautiful meditation,
sunt, ut aequabilis cogitandi
are not of such importance that an equable manner of thinking,
ratio § 267. possit iisdem illustrandis immorari,
§267, can linger in illustrating them,
licet omitti cum nugis ex dignitate
although they cannot be omitted with trifles from dignity,
non possint, § 191, 193. obumbranda sunt, § 654. e. g.
§§191, 193, are to be shaded, §654. For example:
ut obscuratur et offunditur luce solis lumen lucernae, et ut interit magnitudine maris Aegaei stilla muriae, et ut in divitiis Croesi teruncii accessio, et gradus unus in ea via, quae est hinc in Indiam, sic quum sit is bonorum finis, quem Stoici dicunt, omnis rerum in corpore sitarum aestimatio, splendore virtutis et magnitudine obscuretur et obruatur, atque intereat necesse est.
For as the light of a candle is obscured and put out by the light of the sun; and as a drop of brine is lost in the magnitude of the Ægæan sea; or an addition of a penny amid the riches of Crœsus; or as one step is of no account in a march from here to India; so, if that is the chief good which the Stoics affirm is so, then, all the goods which depend on the body must inevitably be obscured and overwhelmed by, and come to nothing when placed by the side of the splendour and importance of virtue.,
Cic. de Fin. III. 45. Hinc in pictura virtutis heroicae,
Cicero, De finibus III.45. Hence in the picture of heroic
et inter superiores ingenii dotes,
virtue, and among higher gifts of talent,
si qua sit etiam de forma
if some mention must also be made of bodily form,
corporis iniicienda mentio, vix huius
the graceful dignity of this can scarcely be thought
sine quadam umbra poterit aequabiliter cogitari venusta dignitas, § 186, 299.
equably without a certain shade, §§186, 299.
II. Quae comparata reliquis pulcrae meditationis partibus tanti non sunt, ut aequabilis cogitandi ratio § 267. possit iisdem illustrandis immorari, licet omitti cum nugis ex dignitate non possint, § 191, 193. obumbranda sunt, § 654. e. g. / II. Things which, compared with the remaining parts of a beautiful meditation, are not of such importance that an equable manner of thinking, §267, can linger in illustrating them, although they cannot be omitted with trifles from dignity, §§191, 193, are to be shaded, §654. For example:
ut obscuratur et offunditur luce solis lumen lucernae, et ut interit magnitudine maris Aegaei stilla muriae, et ut in divitiis Croesi teruncii accessio, et gradus unus in ea via, quae est hinc in Indiam, sic quum sit is bonorum finis, quem Stoici dicunt, omnis rerum in corpore sitarum aestimatio, splendore virtutis et magnitudine obscuretur et obruatur, atque intereat necesse est.
For as the light of a candle is obscured and put out by the light of the sun; and as a drop of brine is lost in the magnitude of the Ægæan sea; or an addition of a penny amid the riches of Crœsus; or as one step is of no account in a march from here to India; so, if that is the chief good which the Stoics affirm is so, then, all the goods which depend on the body must inevitably be obscured and overwhelmed by, and come to nothing when placed by the side of the splendour and importance of virtue.,
Cic. de Fin. III. 45. Hinc in pictura virtutis heroicae, et inter superiores ingenii dotes, si qua sit etiam de forma corporis iniicienda mentio, vix huius sine quadam umbra poterit aequabiliter cogitari venusta dignitas, § 186, 299. / Cicero, De finibus III.45. Hence in the picture of heroic virtue, and among higher gifts of talent, if some mention must also be made of bodily form, the graceful dignity of this can scarcely be thought equably without a certain shade, §§186, 299.
§ 659
III. Quae veritas aesthetice exacta praeterire vetat, eademque, § 552. praesertim moralis, § 433–436. illustrare prohibet, obumbrantor. § 654. Maneamus in exemplo cognato § 658. Si dicas, obscurari quaedam, ut apparere, quia valde parva sint, adeoque potius omittenda, quam obumbranda videri; nos quoque concedimus, e. g.
III. Things which aesthetically exact truth forbids one to pass over, and which the same truth, §552, especially moral truth, §§433–436, forbids one to illustrate, should be shaded, §654. Let us remain with the related example in §658. If you say that certain things are obscured so that they appear to be very small, and therefore seem rather to be omitted than shaded, we too grant, for example,
quod dicit Epicurus de voluptate, quae minimae sunt voluptates, eas obscurari saepe et obrui eo usque,
as Epicurus says of pleasure, that those pleasures which are very small are often obscured and overwhelmed.
ut pulcrum sit omnino de iisdem silere.
that it is altogether beautiful to be silent about them.
Sed non sunt in eo genere tantae commoditates corporis, tam productae temporibus, tamque multae,
But that kind has not so many advantages of body, nor any which last so long, or are so great.
ut eas ne dilucide quidem et plane § 625. commemorari a virtutum praeconibus esset contra exactam, aestheticorum praesertim, § 211–215. verisimilitudinem.
that it would be contrary to exact verisimilitude, especially of aesthetic matters, §§211–215, for preachers of the virtues even to mention them clearly and plainly, §625.
Itaque in quibus, propter eorum exiguitatem, ignoratio consequitur, saepe accidit, ut nihil interesse nostra fateamur, sint illa, nec ne sint,
Therefore, in those in which obscuration follows because of their littleness, it often happens that we confess that it makes no difference to us whether they exist at all or not;,
nec interesse pulcritudinis in toto, cogitentur illa, necne; —
nor does it matter to the beauty of the whole whether they are thought or not;
Quibus autem in rebus obscuratio tanta non sit, fieri tamen potest, ut id ipsum, quod interest, non sit magnum,
But in those matters in which so great an obscuration does not take place, it may still be the case, that the matter which makes a difference is of no great consequence.;
hinc res eiusmodi quasi per transennam strictim ostendere verisimilitudinis pulcritudo iubeat.
hence the beauty of verisimilitude may order such things to be shown briefly, as if through a lattice.
Bona autem corporis his rebus sunt, quas posterius posui, similiora. Habent enim accessionem dignam, in qua laboretur, etsi non dignissimam.
But the goods of the body are more like this instance which I have just mentioned. For they admit of additions worthy of having pains taken about them;,
Cic. de Fin. III. 29. 30.
Cicero, De finibus III.29–30.
III. Quae veritas aesthetice exacta praeterire vetat, eademque, § 552. praesertim moralis, § 433–436. illustrare prohibet, obumbrantor. § 654. Maneamus in exemplo cognato § 658. Si dicas, obscurari quaedam, ut apparere, quia valde parva sint, adeoque potius omittenda, quam obumbranda videri; nos quoque concedimus, e. g.
III. Things which aesthetically exact truth forbids one to pass over, and which the same truth, §552, especially moral truth, §§433–436, forbids one to illustrate, should be shaded, §654. Let us remain with the related example in §658. If you say that certain things are obscured so that they appear to be very small, and therefore seem rather to be omitted than shaded, we too grant, for example,
quod dicit Epicurus de voluptate, quae minimae sunt voluptates, eas obscurari saepe et obrui eo usque,
as Epicurus says of pleasure, that those pleasures which are very small are often obscured and overwhelmed.
ut pulcrum sit omnino de iisdem silere.
that it is altogether beautiful to be silent about them.
Sed non sunt in eo genere tantae commoditates corporis, tam productae temporibus, tamque multae,
But that kind has not so many advantages of body, nor any which last so long, or are so great.
ut eas ne dilucide quidem et plane § 625. commemorari a virtutum praeconibus esset contra exactam, aestheticorum praesertim, § 211–215. verisimilitudinem.
that it would be contrary to exact verisimilitude, especially of aesthetic matters, §§211–215, for preachers of the virtues even to mention them clearly and plainly, §625.
Itaque in quibus, propter eorum exiguitatem, ignoratio consequitur, saepe accidit, ut nihil interesse nostra fateamur, sint illa, nec ne sint,
Therefore, in those in which obscuration follows because of their littleness, it often happens that we confess that it makes no difference to us whether they exist at all or not;,
nec interesse pulcritudinis in toto, cogitentur illa, necne; —
nor does it matter to the beauty of the whole whether they are thought or not;
Quibus autem in rebus obscuratio tanta non sit, fieri tamen potest, ut id ipsum, quod interest, non sit magnum,
But in those matters in which so great an obscuration does not take place, it may still be the case, that the matter which makes a difference is of no great consequence.;
hinc res eiusmodi quasi per transennam strictim ostendere verisimilitudinis pulcritudo iubeat.
hence the beauty of verisimilitude may order such things to be shown briefly, as if through a lattice.
Bona autem corporis his rebus sunt, quas posterius posui, similiora. Habent enim accessionem dignam, in qua laboretur, etsi non dignissimam.
But the goods of the body are more like this instance which I have just mentioned. For they admit of additions worthy of having pains taken about them;,
Cic. de Fin. III. 29. 30.
Cicero, De finibus III.29–30.
III. Quae veritas aesthetice exacta praeterire vetat,
III. Things which aesthetically exact truth forbids one to pass over,
eademque, § 552. praesertim moralis, § 433–436.
and which the same truth, §552, especially moral truth, §§433–436,
illustrare prohibet, obumbrantor. § 654.
forbids one to illustrate, should be shaded, §654.
Maneamus in exemplo cognato § 658.
Let us remain with the related example in §658.
Si dicas, obscurari quaedam, ut apparere,
If you say that certain things are obscured so that they appear
quia valde parva sint, adeoque potius omittenda,
to be very small, and therefore seem rather to be omitted
quam obumbranda videri; nos quoque concedimus, e. g.
than shaded, we too grant, for example,
quod dicit Epicurus de voluptate, quae minimae sunt voluptates, eas obscurari saepe et obrui eo usque,
as Epicurus says of pleasure, that those pleasures which are very small are often obscured and overwhelmed.
ut pulcrum sit omnino de iisdem silere.
that it is altogether beautiful to be silent about them.
Sed non sunt in eo genere tantae commoditates corporis, tam productae temporibus, tamque multae,
But that kind has not so many advantages of body, nor any which last so long, or are so great.
ut eas ne dilucide quidem et plane § 625.
that it would be contrary to exact verisimilitude, especially of aesthetic
commemorari a virtutum praeconibus esset contra exactam,
matters, §§211–215, for preachers of the virtues even to mention them
aestheticorum praesertim, § 211–215. verisimilitudinem.
clearly and plainly, §625.
Itaque in quibus, propter eorum exiguitatem, ignoratio consequitur, saepe accidit, ut nihil interesse nostra fateamur, sint illa, nec ne sint,
Therefore, in those in which obscuration follows because of their littleness, it often happens that we confess that it makes no difference to us whether they exist at all or not;,
nec interesse pulcritudinis in toto,
nor does it matter to the beauty of the
cogitentur illa, necne; —
whole whether they are thought or not;
Quibus autem in rebus obscuratio tanta non sit, fieri tamen potest, ut id ipsum, quod interest, non sit magnum,
But in those matters in which so great an obscuration does not take place, it may still be the case, that the matter which makes a difference is of no great consequence.;
hinc res eiusmodi quasi per
hence the beauty of verisimilitude may order such things
transennam strictim ostendere verisimilitudinis pulcritudo iubeat.
to be shown briefly, as if through a lattice.
Bona autem corporis his rebus sunt, quas posterius posui, similiora. Habent enim accessionem dignam, in qua laboretur, etsi non dignissimam.
But the goods of the body are more like this instance which I have just mentioned. For they admit of additions worthy of having pains taken about them;,
Cic. de Fin. III. 29. 30.
Cicero, De finibus III.29–30.
III. Quae veritas aesthetice exacta praeterire vetat, eademque, § 552. praesertim moralis, § 433–436. illustrare prohibet, obumbrantor. § 654. Maneamus in exemplo cognato § 658. Si dicas, obscurari quaedam, ut apparere, quia valde parva sint, adeoque potius omittenda, quam obumbranda videri; nos quoque concedimus, e. g. / III. Things which aesthetically exact truth forbids one to pass over, and which the same truth, §552, especially moral truth, §§433–436, forbids one to illustrate, should be shaded, §654. Let us remain with the related example in §658. If you say that certain things are obscured so that they appear to be very small, and therefore seem rather to be omitted than shaded, we too grant, for example,
quod dicit Epicurus de voluptate, quae minimae sunt voluptates, eas obscurari saepe et obrui eo usque,
as Epicurus says of pleasure, that those pleasures which are very small are often obscured and overwhelmed.
ut pulcrum sit omnino de iisdem silere. / that it is altogether beautiful to be silent about them.
Sed non sunt in eo genere tantae commoditates corporis, tam productae temporibus, tamque multae,
But that kind has not so many advantages of body, nor any which last so long, or are so great.
ut eas ne dilucide quidem et plane § 625. commemorari a virtutum praeconibus esset contra exactam, aestheticorum praesertim, § 211–215. verisimilitudinem. / that it would be contrary to exact verisimilitude, especially of aesthetic matters, §§211–215, for preachers of the virtues even to mention them clearly and plainly, §625.
Itaque in quibus, propter eorum exiguitatem, ignoratio consequitur, saepe accidit, ut nihil interesse nostra fateamur, sint illa, nec ne sint,
Therefore, in those in which obscuration follows because of their littleness, it often happens that we confess that it makes no difference to us whether they exist at all or not;,
nec interesse pulcritudinis in toto, cogitentur illa, necne; — / nor does it matter to the beauty of the whole whether they are thought or not;
Quibus autem in rebus obscuratio tanta non sit, fieri tamen potest, ut id ipsum, quod interest, non sit magnum,
But in those matters in which so great an obscuration does not take place, it may still be the case, that the matter which makes a difference is of no great consequence.;
hinc res eiusmodi quasi per transennam strictim ostendere verisimilitudinis pulcritudo iubeat. / hence the beauty of verisimilitude may order such things to be shown briefly, as if through a lattice.
Bona autem corporis his rebus sunt, quas posterius posui, similiora. Habent enim accessionem dignam, in qua laboretur, etsi non dignissimam.
But the goods of the body are more like this instance which I have just mentioned. For they admit of additions worthy of having pains taken about them;,
Cic. de Fin. III. 29. 30. / Cicero, De finibus III.29–30.
§ 660
IIII. Quae tantae lucis capacia sunt, ut in plena luce fulgentia, verendum sit, ne totius, ad quod pertinent, perspicuitatem in meditatione pulcra necessario maximam impediant, donec haec illorum lucem vicerit, obumbrantor. § 654.
IV. Things capable of such great light that, shining in full light, they might be feared to impede the necessarily greatest perspicuity of the whole to which they belong in a beautiful meditation, until this whole has overcome their light, should be shaded, §654.
Obscurentur minora maioribus.
But there are several kinds of action, so that the lesser are thrown into the shade by those more important.,
Cic. de Fin. V. 55. Quoniam autem totum qualibet sua parte maius est: splendor partis vel optimae perspicuitatem totius obscurans pulcram meditationem deturparet. e. g. Habeas materiam tenuem, vel etiam unam ex mediis, delabaris autem eius occasione communes in locos actionum maximarum, honestatis ad severiorem naturae formulam conceptae, cognitionis de rebus coelestibus, ad quas
Cicero, De finibus V.55. But since any whole is greater than any of its parts, the splendor of even the best part, if it obscured the perspicuity of the whole, would disfigure beautiful meditation. For example, you may have a slender material, or even one from the middle kind, but on its occasion you may slide into commonplaces of the greatest actions, of honor conceived according to the stricter formula of nature, of cognition concerning heavenly things, before which
Flammeus et rapidi solis nitor obscuretur.
"How of the fast rising sun obscured be the fiery splendours,"
Cat.
Contemplationis rerum, quas a natura occultatas et latentes, indagare ratio potest, administrandae reipublicae, e. c. § 642. Cave, ne tantum in haec splendoris, alias satis naturalis, § 622, 623. congeras, ut eorum intuitu bonum tuum thema, velut tres Posthumi capellae, § 222. perdatur ex oculis, aut evanescat, § 265, 279.
Catullus; of contemplation of things hidden and concealed by nature, which reason can investigate; of administering the republic, and so on, §642. Beware lest you heap so much splendor, otherwise quite natural, §§622–623, into these things that, in view of them, your good theme is lost from the eyes or vanishes, like Postumus' three goats, §§222, 265, 279.
Et cedunt certis sidera temporibus,
Ut Triviam furtim sub Latmia saxa relegans
Dulcis amor gyro devocat aerio.
How at the seasons assured vanish the planets from view,
How Diana to lurk thief-like ’neath Latmian stone-fields,
Summoned by sweetness of Love, comes from her aëry gyre;
Cat.
IIII. Quae tantae lucis capacia sunt, ut in plena luce fulgentia, verendum sit, ne totius, ad quod pertinent, perspicuitatem in meditatione pulcra necessario maximam impediant, donec haec illorum lucem vicerit, obumbrantor. § 654.
IV. Things capable of such great light that, shining in full light, they might be feared to impede the necessarily greatest perspicuity of the whole to which they belong in a beautiful meditation, until this whole has overcome their light, should be shaded, §654.
Obscurentur minora maioribus.
But there are several kinds of action, so that the lesser are thrown into the shade by those more important.,
Cic. de Fin. V. 55. Quoniam autem totum qualibet sua parte maius est: splendor partis vel optimae perspicuitatem totius obscurans pulcram meditationem deturparet. e. g. Habeas materiam tenuem, vel etiam unam ex mediis, delabaris autem eius occasione communes in locos actionum maximarum, honestatis ad severiorem naturae formulam conceptae, cognitionis de rebus coelestibus, ad quas
Cicero, De finibus V.55. But since any whole is greater than any of its parts, the splendor of even the best part, if it obscured the perspicuity of the whole, would disfigure beautiful meditation. For example, you may have a slender material, or even one from the middle kind, but on its occasion you may slide into commonplaces of the greatest actions, of honor conceived according to the stricter formula of nature, of cognition concerning heavenly things, before which
Flammeus et rapidi solis nitor obscuretur.
"How of the fast rising sun obscured be the fiery splendours,"
Cat.
Contemplationis rerum, quas a natura occultatas et latentes, indagare ratio potest, administrandae reipublicae, e. c. § 642. Cave, ne tantum in haec splendoris, alias satis naturalis, § 622, 623. congeras, ut eorum intuitu bonum tuum thema, velut tres Posthumi capellae, § 222. perdatur ex oculis, aut evanescat, § 265, 279.
Catullus; of contemplation of things hidden and concealed by nature, which reason can investigate; of administering the republic, and so on, §642. Beware lest you heap so much splendor, otherwise quite natural, §§622–623, into these things that, in view of them, your good theme is lost from the eyes or vanishes, like Postumus' three goats, §§222, 265, 279.
Et cedunt certis sidera temporibus,
Ut Triviam furtim sub Latmia saxa relegans
Dulcis amor gyro devocat aerio.
How at the seasons assured vanish the planets from view,
How Diana to lurk thief-like ’neath Latmian stone-fields,
Summoned by sweetness of Love, comes from her aëry gyre;
Cat.
IIII. Quae tantae lucis capacia sunt, ut
IV. Things capable of such great light that,
in plena luce fulgentia, verendum sit,
shining in full light, they might be feared
ne totius, ad quod pertinent,
to impede the necessarily greatest
perspicuitatem in meditatione
perspicuity of the whole to which they belong in a beautiful meditation,
pulcra necessario maximam impediant, donec haec illorum lucem
until this whole has overcome their light,
vicerit, obumbrantor. § 654.
should be shaded, §654.
Obscurentur minora maioribus.
But there are several kinds of action, so that the lesser are thrown into the shade by those more important.,
Cic. de Fin. V. 55.
Cicero, De finibus V.55. But since any
Quoniam autem totum qualibet sua parte maius est:
whole is greater than any of its parts, the
splendor partis
splendor of even the best part,
vel optimae perspicuitatem totius obscurans pulcram meditationem
if it obscured the perspicuity of the whole, would disfigure beautiful meditation.
deturparet. e. g. Habeas materiam tenuem,
For example, you may have a slender material,
vel etiam unam ex mediis,
or even one from the middle kind,
delabaris autem eius occasione communes in locos
but on its occasion you may slide into commonplaces
actionum maximarum, honestatis ad
of the greatest actions, of honor conceived according to
severiorem naturae formulam conceptae, cognitionis de rebus coelestibus, ad quas
the stricter formula of nature, of cognition concerning heavenly things, before which
Flammeus et rapidi solis nitor obscuretur.
"How of the fast rising sun obscured be the fiery splendours,"
Cat. Contemplationis rerum, quas a natura
Catullus; of contemplation of things hidden and concealed by nature,
occultatas et latentes, indagare ratio potest,
which reason can investigate;
administrandae reipublicae, e. c. § 642.
of administering the republic, and so on, §642.
Cave, ne tantum in haec splendoris, alias satis naturalis, § 622, 623.
Beware lest you heap so much splendor, otherwise quite natural, §§622–623, into
congeras, ut eorum intuitu bonum tuum thema,
these things that, in view of them, your good theme
velut tres Posthumi capellae, § 222.
is lost from the eyes or vanishes, like Postumus' three goats, §§222,
perdatur ex oculis, aut evanescat, § 265, 279.
265, 279.
Et cedunt certis sidera temporibus,
Ut Triviam furtim sub Latmia saxa relegans
Dulcis amor gyro devocat aerio.
How at the seasons assured vanish the planets from view,
How Diana to lurk thief-like ’neath Latmian stone-fields,
Summoned by sweetness of Love, comes from her aëry gyre;
Cat.
IIII. Quae tantae lucis capacia sunt, ut in plena luce fulgentia, verendum sit, ne totius, ad quod pertinent, perspicuitatem in meditatione pulcra necessario maximam impediant, donec haec illorum lucem vicerit, obumbrantor. § 654. / IV. Things capable of such great light that, shining in full light, they might be feared to impede the necessarily greatest perspicuity of the whole to which they belong in a beautiful meditation, until this whole has overcome their light, should be shaded, §654.
Obscurentur minora maioribus.
But there are several kinds of action, so that the lesser are thrown into the shade by those more important.,
Cic. de Fin. V. 55. Quoniam autem totum qualibet sua parte maius est: splendor partis vel optimae perspicuitatem totius obscurans pulcram meditationem deturparet. e. g. Habeas materiam tenuem, vel etiam unam ex mediis, delabaris autem eius occasione communes in locos actionum maximarum, honestatis ad severiorem naturae formulam conceptae, cognitionis de rebus coelestibus, ad quas / Cicero, De finibus V.55. But since any whole is greater than any of its parts, the splendor of even the best part, if it obscured the perspicuity of the whole, would disfigure beautiful meditation. For example, you may have a slender material, or even one from the middle kind, but on its occasion you may slide into commonplaces of the greatest actions, of honor conceived according to the stricter formula of nature, of cognition concerning heavenly things, before which
Flammeus et rapidi solis nitor obscuretur.
"How of the fast rising sun obscured be the fiery splendours,"
Cat. Contemplationis rerum, quas a natura occultatas et latentes, indagare ratio potest, administrandae reipublicae, e. c. § 642. Cave, ne tantum in haec splendoris, alias satis naturalis, § 622, 623. congeras, ut eorum intuitu bonum tuum thema, velut tres Posthumi capellae, § 222. perdatur ex oculis, aut evanescat, § 265, 279. / Catullus; of contemplation of things hidden and concealed by nature, which reason can investigate; of administering the republic, and so on, §642. Beware lest you heap so much splendor, otherwise quite natural, §§622–623, into these things that, in view of them, your good theme is lost from the eyes or vanishes, like Postumus' three goats, §§222, 265, 279.
Et cedunt certis sidera temporibus,
Ut Triviam furtim sub Latmia saxa relegans
Dulcis amor gyro devocat aerio.
How at the seasons assured vanish the planets from view,
How Diana to lurk thief-like ’neath Latmian stone-fields,
Summoned by sweetness of Love, comes from her aëry gyre;
Cat. /
§ 661
V. Impedimenta si qua clarius exposita fore suspiceris persuasionis illius, quam obtinere laboras, neque tamen omnino praeterire possis, obumbrantor. § 654. Ita firmamenta ad fidem posita, aut per se diluenda, aut obscuranda, aut digressionibus obruenda censet Cicero in part. et 121. narrationem accusatoris vult esse
V. If you suspect that any impediments, more clearly expounded, would hinder the persuasion you are laboring to obtain, and yet you cannot pass them over altogether, let them be shaded, §654. Thus in the Partitiones, 121, Cicero judges that supports placed for credibility must either be dissolved in themselves, obscured, or overwhelmed by digressions; and he wants the prosecutor's narration to be
quasi membratim gesti negotii, suspiciosum explicationem, sparsis omnibus argumentis, obscuratis defensionibus,
But the narration of the accuser will be a separate count, as it were, which will contain an explanation of every sort of transaction liable to suspicion, with every kind of argument scattered over it, and all the topics for the defence discredited.,
defensorem autem iubet,
while he orders the defender,
aut praeteritis, aut obscuratis suspicionum argumentis, rerum ipsarum eventus et casus narrare.
But the speaker for the defence must pass over or discredit all the arguments employed to raise suspicion, and will limit himself to a narration of the actual facts and events which have taken place..
Hinc forte Theodori schola negavit dilucide exponere semper utile esse; § 170. non ac si unquam omnem aestheticam liceret negligere perspicuitatem, § 618. sed quia non omnia aequali in luce sistere comparativa § 617. aeque conducat adversariorum utrique. Ex eadem hac regula diiudicari Quintilianus potest, cui III. 2.
Hence perhaps the school of Theodorus denied that it is always useful to expound clearly, §170: not as if it were ever permissible to neglect all aesthetic perspicuity, §618, but because it does not equally serve either side of adversaries to place all things in equal comparative light, §617. From this same rule Quintilian may be judged, for whom, III.2,
ridiculum est quibusdam in caussis veritatem esse obscurandam,
Some, however, regard this quality as actually being injurious at times, on the ground that in certain cases it is desirable to obscure the truth. This contention is, however, absurd.,
caussam interserenti,
adding the reason
quia obscurare qui vult, narret falsa pro veris, et in iis, quae narrat falsa pro veris, laborare debeat, ut videantur, quam evidentissima.
For he who desires to obscure the situation, will state what is false in lieu of the truth, but must still strive to secure an appearance of palpability for the facts which he narrates..
Quoniam aliquam veritatem obumbrare, et loco eiusdem contrarium falsum narrare, quasi verum esset, prorsus non est unum idemque, immo subindicare quae verorum instar audeas, non est in iis prudenter semper omnibus elaborandum, ut videantur, quam evidentissima. § 659.
For shading some truth and narrating the contrary falsehood in its place as if it were true are not at all one and the same thing; indeed, to hint at things which you may dare as if they were true does not mean that one must prudently labor in every case to make them appear as evident as possible, §659.
V. Impedimenta si qua clarius exposita fore suspiceris persuasionis illius, quam obtinere laboras, neque tamen omnino praeterire possis, obumbrantor. § 654. Ita firmamenta ad fidem posita, aut per se diluenda, aut obscuranda, aut digressionibus obruenda censet Cicero in part. et 121. narrationem accusatoris vult esse
V. If you suspect that any impediments, more clearly expounded, would hinder the persuasion you are laboring to obtain, and yet you cannot pass them over altogether, let them be shaded, §654. Thus in the Partitiones, 121, Cicero judges that supports placed for credibility must either be dissolved in themselves, obscured, or overwhelmed by digressions; and he wants the prosecutor's narration to be
quasi membratim gesti negotii, suspiciosum explicationem, sparsis omnibus argumentis, obscuratis defensionibus,
But the narration of the accuser will be a separate count, as it were, which will contain an explanation of every sort of transaction liable to suspicion, with every kind of argument scattered over it, and all the topics for the defence discredited.,
defensorem autem iubet,
while he orders the defender,
aut praeteritis, aut obscuratis suspicionum argumentis, rerum ipsarum eventus et casus narrare.
But the speaker for the defence must pass over or discredit all the arguments employed to raise suspicion, and will limit himself to a narration of the actual facts and events which have taken place..
Hinc forte Theodori schola negavit dilucide exponere semper utile esse; § 170. non ac si unquam omnem aestheticam liceret negligere perspicuitatem, § 618. sed quia non omnia aequali in luce sistere comparativa § 617. aeque conducat adversariorum utrique. Ex eadem hac regula diiudicari Quintilianus potest, cui III. 2.
Hence perhaps the school of Theodorus denied that it is always useful to expound clearly, §170: not as if it were ever permissible to neglect all aesthetic perspicuity, §618, but because it does not equally serve either side of adversaries to place all things in equal comparative light, §617. From this same rule Quintilian may be judged, for whom, III.2,
ridiculum est quibusdam in caussis veritatem esse obscurandam,
Some, however, regard this quality as actually being injurious at times, on the ground that in certain cases it is desirable to obscure the truth. This contention is, however, absurd.,
caussam interserenti,
adding the reason
quia obscurare qui vult, narret falsa pro veris, et in iis, quae narrat falsa pro veris, laborare debeat, ut videantur, quam evidentissima.
For he who desires to obscure the situation, will state what is false in lieu of the truth, but must still strive to secure an appearance of palpability for the facts which he narrates..
Quoniam aliquam veritatem obumbrare, et loco eiusdem contrarium falsum narrare, quasi verum esset, prorsus non est unum idemque, immo subindicare quae verorum instar audeas, non est in iis prudenter semper omnibus elaborandum, ut videantur, quam evidentissima. § 659.
For shading some truth and narrating the contrary falsehood in its place as if it were true are not at all one and the same thing; indeed, to hint at things which you may dare as if they were true does not mean that one must prudently labor in every case to make them appear as evident as possible, §659.
V. Impedimenta si qua clarius exposita
V. If you suspect that any impediments,
fore suspiceris persuasionis illius,
more clearly expounded, would hinder the persuasion you
quam obtinere laboras, neque tamen omnino praeterire possis, obumbrantor.
are laboring to obtain, and yet you cannot pass them over altogether,
§ 654. Ita firmamenta ad fidem
let them be shaded, §654. Thus in the Partitiones,
posita,
121, Cicero judges that supports placed
aut per se diluenda,
for credibility must either be dissolved in themselves,
aut obscuranda, aut digressionibus obruenda censet Cicero in part.
obscured, or overwhelmed by digressions;
et 121. narrationem accusatoris vult esse
and he wants the prosecutor's narration to be
quasi membratim gesti negotii, suspiciosum explicationem, sparsis omnibus argumentis, obscuratis defensionibus,
But the narration of the accuser will be a separate count, as it were, which will contain an explanation of every sort of transaction liable to suspicion, with every kind of argument scattered over it, and all the topics for the defence discredited.,
defensorem autem iubet,
while he orders the defender,
aut praeteritis, aut obscuratis suspicionum argumentis, rerum ipsarum eventus et casus narrare.
But the speaker for the defence must pass over or discredit all the arguments employed to raise suspicion, and will limit himself to a narration of the actual facts and events which have taken place..
Hinc forte Theodori schola negavit dilucide exponere semper utile esse;
Hence perhaps the school of Theodorus denied that it is
§ 170.
always useful to expound clearly, §170:
non ac si unquam omnem
not as if it were ever permissible to neglect
aestheticam liceret negligere perspicuitatem, § 618.
all aesthetic perspicuity, §618,
sed quia non omnia aequali
but because it does not equally serve either
in luce sistere comparativa
side of adversaries to place all things in equal comparative light,
§ 617. aeque conducat adversariorum utrique. Ex eadem hac regula
§617. From this same
diiudicari Quintilianus potest, cui III. 2.
rule Quintilian may be judged, for whom, III.2,
ridiculum est quibusdam in caussis veritatem esse obscurandam,
Some, however, regard this quality as actually being injurious at times, on the ground that in certain cases it is desirable to obscure the truth. This contention is, however, absurd.,
caussam interserenti,
adding the reason
quia obscurare qui vult, narret falsa pro veris, et in iis, quae narrat falsa pro veris, laborare debeat, ut videantur, quam evidentissima.
For he who desires to obscure the situation, will state what is false in lieu of the truth, but must still strive to secure an appearance of palpability for the facts which he narrates..
Quoniam aliquam veritatem obumbrare, et
For shading some truth and narrating the contrary falsehood
loco eiusdem contrarium falsum narrare, quasi verum esset,
in its place as if it were true are
prorsus non est
not at all one and the same thing;
unum idemque, immo subindicare quae verorum
indeed, to hint at things which you may dare
instar audeas, non est in
as if they were true does not mean that
iis prudenter semper omnibus elaborandum,
one must prudently labor in every case
ut videantur, quam evidentissima. § 659.
to make them appear as evident as possible, §659.
V. Impedimenta si qua clarius exposita fore suspiceris persuasionis illius, quam obtinere laboras, neque tamen omnino praeterire possis, obumbrantor. § 654. Ita firmamenta ad fidem posita, aut per se diluenda, aut obscuranda, aut digressionibus obruenda censet Cicero in part. et 121. narrationem accusatoris vult esse / V. If you suspect that any impediments, more clearly expounded, would hinder the persuasion you are laboring to obtain, and yet you cannot pass them over altogether, let them be shaded, §654. Thus in the Partitiones, 121, Cicero judges that supports placed for credibility must either be dissolved in themselves, obscured, or overwhelmed by digressions; and he wants the prosecutor's narration to be
quasi membratim gesti negotii, suspiciosum explicationem, sparsis omnibus argumentis, obscuratis defensionibus,
But the narration of the accuser will be a separate count, as it were, which will contain an explanation of every sort of transaction liable to suspicion, with every kind of argument scattered over it, and all the topics for the defence discredited.,
defensorem autem iubet, / while he orders the defender,
aut praeteritis, aut obscuratis suspicionum argumentis, rerum ipsarum eventus et casus narrare.
But the speaker for the defence must pass over or discredit all the arguments employed to raise suspicion, and will limit himself to a narration of the actual facts and events which have taken place..
Hinc forte Theodori schola negavit dilucide exponere semper utile esse; § 170. non ac si unquam omnem aestheticam liceret negligere perspicuitatem, § 618. sed quia non omnia aequali in luce sistere comparativa § 617. aeque conducat adversariorum utrique. Ex eadem hac regula diiudicari Quintilianus potest, cui III. 2. / Hence perhaps the school of Theodorus denied that it is always useful to expound clearly, §170: not as if it were ever permissible to neglect all aesthetic perspicuity, §618, but because it does not equally serve either side of adversaries to place all things in equal comparative light, §617. From this same rule Quintilian may be judged, for whom, III.2,
ridiculum est quibusdam in caussis veritatem esse obscurandam,
Some, however, regard this quality as actually being injurious at times, on the ground that in certain cases it is desirable to obscure the truth. This contention is, however, absurd.,
caussam interserenti, / adding the reason
quia obscurare qui vult, narret falsa pro veris, et in iis, quae narrat falsa pro veris, laborare debeat, ut videantur, quam evidentissima.
For he who desires to obscure the situation, will state what is false in lieu of the truth, but must still strive to secure an appearance of palpability for the facts which he narrates..
Quoniam aliquam veritatem obumbrare, et loco eiusdem contrarium falsum narrare, quasi verum esset, prorsus non est unum idemque, immo subindicare quae verorum instar audeas, non est in iis prudenter semper omnibus elaborandum, ut videantur, quam evidentissima. § 659. / For shading some truth and narrating the contrary falsehood in its place as if it were true are not at all one and the same thing; indeed, to hint at things which you may dare as if they were true does not mean that one must prudently labor in every case to make them appear as evident as possible, §659.
§ 662
VI. Quae prorsus omittere non licet, neque tamen eam animi commotionem speras excitatura, quam intendis, vel omnino contrariam, obumbrantor. § 654. Parum aut nihil inde venerationis in heroem suum esse redundaturum praevidens Virgilius, si alienam urbem, inscia regina, iniecto praesidio, clanculum irrepens citato gradu templum adit, in quo tutus sit, et ecce!
VI. Things that it is not permissible to omit entirely, and yet which you do not hope will excite the emotion you intend, or which may excite the contrary emotion, should be shaded, §654. Virgil, foreseeing that little or no veneration for his hero would flow from Aeneas secretly creeping into another city, unknown to the queen, under an inserted guard, and going at quick pace to a temple in which he would be safe, writes:
Infert se tectus nebula. Mirabile dictu!
"veiled in the wonder-cloud, whence all unseen
of human eyes,—O strange the tale and true!—"
Aen. I. 443.
An heroicum omnes censebunt, videre suos rapi in ius, neque tamen vel adire, vel verbo iuvare, metuere potius, quia
Aeneid I.443. Will everyone judge it heroic to see one's own men dragged into court and yet neither approach nor help by a word, but rather fear, because
res animos incognita turbat?
"but knowing not
what might befall, their hearts felt doubt and care."?
Hinc Aeneas et Achates, dum
Hence Aeneas and Achates, while they
Dissimulant, et nube cava speculantur amicti,
"Therefore they kept the secret, and remained
forth-peering from the hollow veil of cloud,"
v. 520.
Foeminae autem
v.520. But
Postquam animum arrecti dictis et fortis Achates,
Et pater Aeneas, - - -
Omnia tuta vident, classem sociosque receptos,
By these fair words to joy profoundly stirred,
Father Aeneas and Achates brave
to cast aside the cloud that wrapped them round
yearned greatly; and Achates to his King
spoke thus: “O goddess-born, in thy wise heart
what purpose rises now? Lo! All is well!
Thy fleet and followers are safe at land.”,
coram videbimus iterum, quem quaerebamus, et desiderabant forsan aliqui, heroa. Hinc
we shall again see openly the hero whom we were seeking, and whom perhaps some missed. Hence
circumfusa repente
Scindit se nubes, et in aethera purgat apertum.
Restitit Aeneas, claraque in luce refulsit,
§ 619.
Os humerosque deo similis. Namque ipsa decoram
Caesariem nato genitrix, lumenque iuventae
Purpureum, et laetos oculis adflarat honores,
§ 659.
Quale manus addunt ebori decus, aut ubi flavo
Argentum Pariusve lapis circumdatur auro,
when suddenly that overmantling cloud
was cloven, and dissolved in lucent air;
forth stood Aeneas. A clear sunbeam smote
his god-like head and shoulders. Venus' son
of his own heavenly mother now received
youth's glowing rose, an eye of joyful fire,
and tresses clustering fair. 'T is even so
the cunning craftsman unto ivory gives
new beauty, or with circlet of bright gold
encloses silver or the Parian stone.
§619, §659.
VI. Quae prorsus omittere non licet, neque tamen eam animi commotionem speras excitatura, quam intendis, vel omnino contrariam, obumbrantor. § 654. Parum aut nihil inde venerationis in heroem suum esse redundaturum praevidens Virgilius, si alienam urbem, inscia regina, iniecto praesidio, clanculum irrepens citato gradu templum adit, in quo tutus sit, et ecce!
VI. Things that it is not permissible to omit entirely, and yet which you do not hope will excite the emotion you intend, or which may excite the contrary emotion, should be shaded, §654. Virgil, foreseeing that little or no veneration for his hero would flow from Aeneas secretly creeping into another city, unknown to the queen, under an inserted guard, and going at quick pace to a temple in which he would be safe, writes:
Infert se tectus nebula. Mirabile dictu!
"veiled in the wonder-cloud, whence all unseen
of human eyes,—O strange the tale and true!—"
Aen.
Aeneid I.443.
I. 443.
An heroicum omnes censebunt, videre suos rapi in ius, neque tamen vel adire, vel verbo iuvare, metuere potius, quia
Will everyone judge it heroic to see one's own men dragged into court and yet neither approach nor help by a word, but rather fear, because
res animos incognita turbat?
"but knowing not
what might befall, their hearts felt doubt and care."?
Hinc Aeneas et Achates, dum
Hence Aeneas and Achates, while they
Dissimulant, et nube cava speculantur amicti,
"Therefore they kept the secret, and remained
forth-peering from the hollow veil of cloud,"
v. 520.
Foeminae autem
v.520. But
Postquam animum arrecti dictis et fortis Achates,
Et pater Aeneas, - - -
Omnia tuta vident, classem sociosque receptos,
By these fair words to joy profoundly stirred,
Father Aeneas and Achates brave
to cast aside the cloud that wrapped them round
yearned greatly; and Achates to his King
spoke thus: “O goddess-born, in thy wise heart
what purpose rises now? Lo! All is well!
Thy fleet and followers are safe at land.”,
coram videbimus iterum, quem quaerebamus, et desiderabant forsan aliqui, heroa.
we shall again see openly the hero whom we were seeking, and whom perhaps some missed.
Hinc
Hence
circumfusa repente
Scindit se nubes, et in aethera purgat apertum.
Restitit Aeneas, claraque in luce refulsit,
§ 619.
Os humerosque deo similis. Namque ipsa decoram
Caesariem nato genitrix, lumenque iuventae
Purpureum, et laetos oculis adflarat honores,
§ 659.
Quale manus addunt ebori decus, aut ubi flavo
Argentum Pariusve lapis circumdatur auro,
when suddenly that overmantling cloud
was cloven, and dissolved in lucent air;
forth stood Aeneas. A clear sunbeam smote
his god-like head and shoulders. Venus' son
of his own heavenly mother now received
youth's glowing rose, an eye of joyful fire,
and tresses clustering fair. 'T is even so
the cunning craftsman unto ivory gives
new beauty, or with circlet of bright gold
encloses silver or the Parian stone.
§619, §659.
VI. Quae prorsus omittere non licet,
VI. Things that it is not permissible to omit
neque tamen eam
entirely, and yet which you do not hope will
animi commotionem speras excitatura, quam intendis,
excite the emotion you intend,
vel omnino contrariam, obumbrantor.
or which may excite the contrary emotion,
§ 654. Parum aut nihil inde
should be shaded, §654. Virgil, foreseeing that little or
venerationis in heroem suum esse redundaturum praevidens Virgilius,
no veneration for his hero would flow from Aeneas secretly
si alienam urbem, inscia regina, iniecto praesidio,
creeping into another city, unknown to the queen, under
clanculum irrepens citato gradu templum adit,
an inserted guard, and going at quick pace to a temple
in quo tutus sit, et ecce!
in which he would be safe, writes:
Infert se tectus nebula. Mirabile dictu!
"veiled in the wonder-cloud, whence all unseen
of human eyes,—O strange the tale and true!—"
Aen.
Aeneid I.443.
I. 443. An heroicum omnes censebunt,
Will everyone judge it heroic to see one's
videre suos rapi in ius, neque tamen vel adire,
own men dragged into court and yet neither approach nor
vel verbo iuvare, metuere potius, quia
help by a word, but rather fear, because
res animos incognita turbat?
"but knowing not
what might befall, their hearts felt doubt and care."?
Hinc Aeneas et Achates, dum
Hence Aeneas and Achates, while they
Dissimulant, et nube cava speculantur amicti,
"Therefore they kept the secret, and remained
forth-peering from the hollow veil of cloud,"
v. 520. Foeminae autem
v.520. But
Postquam animum arrecti dictis et fortis Achates,
Et pater Aeneas, - - -
Omnia tuta vident, classem sociosque receptos,
By these fair words to joy profoundly stirred,
Father Aeneas and Achates brave
to cast aside the cloud that wrapped them round
yearned greatly; and Achates to his King
spoke thus: “O goddess-born, in thy wise heart
what purpose rises now? Lo! All is well!
Thy fleet and followers are safe at land.”,
coram videbimus iterum, quem quaerebamus,
we shall again see openly the hero whom
et desiderabant forsan aliqui, heroa.
we were seeking, and whom perhaps some missed.
Hinc
Hence
circumfusa repente
Scindit se nubes, et in aethera purgat apertum.
Restitit Aeneas, claraque in luce refulsit,
§ 619.
Os humerosque deo similis. Namque ipsa decoram
Caesariem nato genitrix, lumenque iuventae
Purpureum, et laetos oculis adflarat honores,
§ 659.
Quale manus addunt ebori decus, aut ubi flavo
Argentum Pariusve lapis circumdatur auro,
when suddenly that overmantling cloud
was cloven, and dissolved in lucent air;
forth stood Aeneas. A clear sunbeam smote
his god-like head and shoulders. Venus' son
of his own heavenly mother now received
youth's glowing rose, an eye of joyful fire,
and tresses clustering fair. 'T is even so
the cunning craftsman unto ivory gives
new beauty, or with circlet of bright gold
encloses silver or the Parian stone.
§619, §659.
VI. Quae prorsus omittere non licet, neque tamen eam animi commotionem speras excitatura, quam intendis, vel omnino contrariam, obumbrantor. § 654. Parum aut nihil inde venerationis in heroem suum esse redundaturum praevidens Virgilius, si alienam urbem, inscia regina, iniecto praesidio, clanculum irrepens citato gradu templum adit, in quo tutus sit, et ecce! / VI. Things that it is not permissible to omit entirely, and yet which you do not hope will excite the emotion you intend, or which may excite the contrary emotion, should be shaded, §654. Virgil, foreseeing that little or no veneration for his hero would flow from Aeneas secretly creeping into another city, unknown to the queen, under an inserted guard, and going at quick pace to a temple in which he would be safe, writes:
Infert se tectus nebula. Mirabile dictu!
"veiled in the wonder-cloud, whence all unseen
of human eyes,—O strange the tale and true!—"
Aen. / Aeneid I.443.
I. 443. An heroicum omnes censebunt, videre suos rapi in ius, neque tamen vel adire, vel verbo iuvare, metuere potius, quia / Will everyone judge it heroic to see one's own men dragged into court and yet neither approach nor help by a word, but rather fear, because
res animos incognita turbat?
"but knowing not
what might befall, their hearts felt doubt and care."?
Hinc Aeneas et Achates, dum / Hence Aeneas and Achates, while they
Dissimulant, et nube cava speculantur amicti,
"Therefore they kept the secret, and remained
forth-peering from the hollow veil of cloud,"
v. 520. Foeminae autem / v.520. But
Postquam animum arrecti dictis et fortis Achates,
Et pater Aeneas, - - -
Omnia tuta vident, classem sociosque receptos,
By these fair words to joy profoundly stirred,
Father Aeneas and Achates brave
to cast aside the cloud that wrapped them round
yearned greatly; and Achates to his King
spoke thus: “O goddess-born, in thy wise heart
what purpose rises now? Lo! All is well!
Thy fleet and followers are safe at land.”,
coram videbimus iterum, quem quaerebamus, et desiderabant forsan aliqui, heroa. / we shall again see openly the hero whom we were seeking, and whom perhaps some missed.
Hinc / Hence
circumfusa repente
Scindit se nubes, et in aethera purgat apertum.
Restitit Aeneas, claraque in luce refulsit,
§ 619.
Os humerosque deo similis. Namque ipsa decoram
Caesariem nato genitrix, lumenque iuventae
Purpureum, et laetos oculis adflarat honores,
§ 659.
Quale manus addunt ebori decus, aut ubi flavo
Argentum Pariusve lapis circumdatur auro,
when suddenly that overmantling cloud
was cloven, and dissolved in lucent air;
forth stood Aeneas. A clear sunbeam smote
his god-like head and shoulders. Venus' son
of his own heavenly mother now received
youth's glowing rose, an eye of joyful fire,
and tresses clustering fair. 'T is even so
the cunning craftsman unto ivory gives
new beauty, or with circlet of bright gold
encloses silver or the Parian stone.
/ §619, §659.
§ 663
Vidimus occasiones, in quibus per venustam meditationem
We have seen occasions in which, through graceful meditation,
locus est et pluribus umbris.
"There is room also for many introductions:"
§ 654–662.
Quoniam autem has, non ordinarias cogitandi rationes, sed exceptiones, § 654. a scriptoribus artis vel optimis, obscurationes etiam dici vidimus: in iis etiam cogitationibus, ubi prorsus non opus erat exceptione, male captantur a pusillis ingeniis, nec in eas, sed in meram caliginem et genus cogitandi plane horridum incidentibus, § 634.
§§654–662. Since, however, we have seen these also called "obscurations" by even the best writers on art, not as ordinary ways of thinking but as exceptions, §654, they are badly sought in thoughts where there was absolutely no need of exception by small talents, who do not fall into these shades but into mere darkness and a plainly rough kind of thinking, §634.
Alii, dum communem loquendi morem reformidant, tunc etiam, quando servare eundem vera pulcritudo posceret, ducti specie nitoris, circumeunt omnia copiosa loquacitate, quae dicere volunt, ipsam deinde illam seriem cum alia simili iungentes miscentesque ultra, quam ullus spiritus durare possit, extendunt.
Again, some writers introduce a whole host of useless words; for, in their eagerness to avoid ordinary methods of expression, and allured by false ideals of beauty they wrap up everything in a multitude of words simply and solely because they are unwilling to make a direct and simple statement of the facts: and then they link up and involve one of those long-winded clauses with others like it, and extend their periods to a length beyond the compass of mortal breath.,
§ 636.
§636.
Vidimus occasiones, in quibus per venustam meditationem
We have seen occasions in which, through graceful meditation,
locus est et pluribus umbris.
"There is room also for many introductions:"
§ 654–662.
Quoniam autem has, non ordinarias cogitandi rationes, sed exceptiones, § 654. a scriptoribus artis vel optimis, obscurationes etiam dici vidimus: in iis etiam cogitationibus, ubi prorsus non opus erat exceptione, male captantur a pusillis ingeniis, nec in eas, sed in meram caliginem et genus cogitandi plane horridum incidentibus, § 634.
§§654–662. Since, however, we have seen these also called "obscurations" by even the best writers on art, not as ordinary ways of thinking but as exceptions, §654, they are badly sought in thoughts where there was absolutely no need of exception by small talents, who do not fall into these shades but into mere darkness and a plainly rough kind of thinking, §634.
Alii, dum communem loquendi morem reformidant, tunc etiam, quando servare eundem vera pulcritudo posceret, ducti specie nitoris, circumeunt omnia copiosa loquacitate, quae dicere volunt, ipsam deinde illam seriem cum alia simili iungentes miscentesque ultra, quam ullus spiritus durare possit, extendunt.
Again, some writers introduce a whole host of useless words; for, in their eagerness to avoid ordinary methods of expression, and allured by false ideals of beauty they wrap up everything in a multitude of words simply and solely because they are unwilling to make a direct and simple statement of the facts: and then they link up and involve one of those long-winded clauses with others like it, and extend their periods to a length beyond the compass of mortal breath.,
§ 636.
§636.
Vidimus occasiones, in quibus per venustam meditationem
We have seen occasions in which, through graceful meditation,
locus est et pluribus umbris.
"There is room also for many introductions:"
§ 654–662. Quoniam autem has,
§§654–662. Since, however, we have seen these also called
non ordinarias cogitandi rationes, sed exceptiones, § 654.
"obscurations" by even the best writers on art, not as ordinary ways of thinking but as exceptions, §654,
a scriptoribus artis vel optimis, obscurationes etiam dici vidimus:
they are badly sought
in iis etiam cogitationibus, ubi prorsus non opus erat exceptione,
in thoughts where there was absolutely no need of exception
male captantur a pusillis ingeniis, nec in eas,
by small talents, who do not fall into these
sed in meram caliginem et genus cogitandi plane
shades but into mere darkness and a plainly
horridum incidentibus, § 634.
rough kind of thinking, §634.
Alii, dum communem loquendi morem reformidant, tunc etiam, quando servare eundem vera pulcritudo posceret, ducti specie nitoris, circumeunt omnia copiosa loquacitate, quae dicere volunt, ipsam deinde illam seriem cum alia simili iungentes miscentesque ultra, quam ullus spiritus durare possit, extendunt.
Again, some writers introduce a whole host of useless words; for, in their eagerness to avoid ordinary methods of expression, and allured by false ideals of beauty they wrap up everything in a multitude of words simply and solely because they are unwilling to make a direct and simple statement of the facts: and then they link up and involve one of those long-winded clauses with others like it, and extend their periods to a length beyond the compass of mortal breath.,
§ 636.
§636.
Vidimus occasiones, in quibus per venustam meditationem / We have seen occasions in which, through graceful meditation,
locus est et pluribus umbris.
"There is room also for many introductions:"
§ 654–662. Quoniam autem has, non ordinarias cogitandi rationes, sed exceptiones, § 654. a scriptoribus artis vel optimis, obscurationes etiam dici vidimus: in iis etiam cogitationibus, ubi prorsus non opus erat exceptione, male captantur a pusillis ingeniis, nec in eas, sed in meram caliginem et genus cogitandi plane horridum incidentibus, § 634. / §§654–662. Since, however, we have seen these also called "obscurations" by even the best writers on art, not as ordinary ways of thinking but as exceptions, §654, they are badly sought in thoughts where there was absolutely no need of exception by small talents, who do not fall into these shades but into mere darkness and a plainly rough kind of thinking, §634.
Alii, dum communem loquendi morem reformidant, tunc etiam, quando servare eundem vera pulcritudo posceret, ducti specie nitoris, circumeunt omnia copiosa loquacitate, quae dicere volunt, ipsam deinde illam seriem cum alia simili iungentes miscentesque ultra, quam ullus spiritus durare possit, extendunt.
Again, some writers introduce a whole host of useless words; for, in their eagerness to avoid ordinary methods of expression, and allured by false ideals of beauty they wrap up everything in a multitude of words simply and solely because they are unwilling to make a direct and simple statement of the facts: and then they link up and involve one of those long-winded clauses with others like it, and extend their periods to a length beyond the compass of mortal breath.,
§ 636. / §636.
§ 664
Alii, brevitatis aemuli, necessaria quoque orationi subtrahunt verba, et velut satis sit scire ipsos, quae dicere velint, quantum ad alios pertineat, nihil putant.
Others, rivals of brevity, subtract even words necessary to speech, and, as if it were enough for them themselves to know what they want to say, think nothing of what concerns others.
At ego otiosum sermonem dixerim, quem auditor suo ingenio non intelligit.
For my own part, I regard as useless words which make such a demand upon the ingenuity of the hearer..
Auditor autem intelligitur et satis attentus, et talis, qualem et quantum sermocinans, ut praecipuum suum obiectum personale, sumere tenebatur. § 615, 616.
The auditor, however, is understood to be sufficiently attentive and such in kind and degree as the speaker was bound to take as his principal personal object, §§615–616.
At pervasit quidem iam multos ista persuasio, ut id demum eleganter atque exquisite dictum putent, quod interpretandum sit. Sed auditoribus etiam nonnullis grata sunt haec, quae quum intellexerint, acumine suo delectantur et gaudent, non quasi audierint, sed quasi invenerint,
Such expressions are regarded as ingenious, daring and eloquent, simply because of their ambiguity, and quite a number of persons have become infected by the belief that a passage which requires a commentator must for that very reason be a masterpiece of elegance. Nay, there is even a class of hearer who find a special pleasure in such passages; for the fact that they can provide an answer to the riddle fills them with an ecstasy of self-congratulation, as if they had not merely heard the phrase, but invented it.,
§ 643–645. Hinc in hoc malum etiam a quibusdam laboratur.
§§643–645. Hence some labor even toward this evil.
Neque id novum vitium, quum iam apud Titum Livium inveniam fuisse praeceptorem aliquem, qui discipulos obscurare, quae dicerent, iuberet, graeco verbo utens σκοτίσον. Unde illa scilicet egregia laudatio: Tanto melior. Ne ego quidem intellexi.
Some even expend an infinity of toil to acquire this vice, which, by the way, is nothing new: for I learn from the pages of Livy that there was one, a teacher, who instructed his pupils to make all they said obscure, using the Greek word σκοτίσον (“darken it.”) It was this same habit that gave rise to the famous words of praise, “So much the better: even I could not understand you.”,
Quint. VIII. 2.
Quintilian VIII.2.
Alii, brevitatis aemuli, necessaria quoque orationi subtrahunt verba, et velut satis sit scire ipsos, quae dicere velint, quantum ad alios pertineat, nihil putant.
Others, rivals of brevity, subtract even words necessary to speech, and, as if it were enough for them themselves to know what they want to say, think nothing of what concerns others.
At ego otiosum sermonem dixerim, quem auditor suo ingenio non intelligit.
For my own part, I regard as useless words which make such a demand upon the ingenuity of the hearer..
Auditor autem intelligitur et satis attentus, et talis, qualem et quantum sermocinans, ut praecipuum suum obiectum personale, sumere tenebatur. § 615, 616.
The auditor, however, is understood to be sufficiently attentive and such in kind and degree as the speaker was bound to take as his principal personal object, §§615–616.
At pervasit quidem iam multos ista persuasio, ut id demum eleganter atque exquisite dictum putent, quod interpretandum sit. Sed auditoribus etiam nonnullis grata sunt haec, quae quum intellexerint, acumine suo delectantur et gaudent, non quasi audierint, sed quasi invenerint,
Such expressions are regarded as ingenious, daring and eloquent, simply because of their ambiguity, and quite a number of persons have become infected by the belief that a passage which requires a commentator must for that very reason be a masterpiece of elegance. Nay, there is even a class of hearer who find a special pleasure in such passages; for the fact that they can provide an answer to the riddle fills them with an ecstasy of self-congratulation, as if they had not merely heard the phrase, but invented it.,
§ 643–645. Hinc in hoc malum etiam a quibusdam laboratur.
§§643–645. Hence some labor even toward this evil.
Neque id novum vitium, quum iam apud Titum Livium inveniam fuisse praeceptorem aliquem, qui discipulos obscurare, quae dicerent, iuberet, graeco verbo utens σκοτίσον. Unde illa scilicet egregia laudatio: Tanto melior. Ne ego quidem intellexi.
Some even expend an infinity of toil to acquire this vice, which, by the way, is nothing new: for I learn from the pages of Livy that there was one, a teacher, who instructed his pupils to make all they said obscure, using the Greek word σκοτίσον (“darken it.”) It was this same habit that gave rise to the famous words of praise, “So much the better: even I could not understand you.”,
Quint. VIII. 2.
Quintilian VIII.2.
Alii, brevitatis aemuli, necessaria quoque orationi subtrahunt
Others, rivals of brevity, subtract even words necessary to speech,
verba, et velut satis sit scire ipsos,
and, as if it were enough for them themselves
quae dicere velint, quantum ad
to know what they want to say,
alios pertineat, nihil putant.
think nothing of what concerns others.
At ego otiosum sermonem dixerim, quem auditor suo ingenio non intelligit.
For my own part, I regard as useless words which make such a demand upon the ingenuity of the hearer..
Auditor autem intelligitur et satis attentus,
The auditor, however, is understood to be sufficiently attentive
et talis, qualem et quantum sermocinans,
and such in kind and degree as
ut praecipuum suum obiectum personale, sumere tenebatur.
the speaker was bound to take as his principal personal
§ 615, 616.
object, §§615–616.
At pervasit quidem iam multos ista persuasio, ut id demum eleganter atque exquisite dictum putent, quod interpretandum sit. Sed auditoribus etiam nonnullis grata sunt haec, quae quum intellexerint, acumine suo delectantur et gaudent, non quasi audierint, sed quasi invenerint,
Such expressions are regarded as ingenious, daring and eloquent, simply because of their ambiguity, and quite a number of persons have become infected by the belief that a passage which requires a commentator must for that very reason be a masterpiece of elegance. Nay, there is even a class of hearer who find a special pleasure in such passages; for the fact that they can provide an answer to the riddle fills them with an ecstasy of self-congratulation, as if they had not merely heard the phrase, but invented it.,
§ 643–645. Hinc in hoc malum etiam a quibusdam laboratur.
§§643–645. Hence some labor even toward this evil.
Neque id novum vitium, quum iam apud Titum Livium inveniam fuisse praeceptorem aliquem, qui discipulos obscurare, quae dicerent, iuberet, graeco verbo utens σκοτίσον. Unde illa scilicet egregia laudatio: Tanto melior. Ne ego quidem intellexi.
Some even expend an infinity of toil to acquire this vice, which, by the way, is nothing new: for I learn from the pages of Livy that there was one, a teacher, who instructed his pupils to make all they said obscure, using the Greek word σκοτίσον (“darken it.”) It was this same habit that gave rise to the famous words of praise, “So much the better: even I could not understand you.”,
Quint. VIII. 2.
Quintilian VIII.2.
Alii, brevitatis aemuli, necessaria quoque orationi subtrahunt verba, et velut satis sit scire ipsos, quae dicere velint, quantum ad alios pertineat, nihil putant. / Others, rivals of brevity, subtract even words necessary to speech, and, as if it were enough for them themselves to know what they want to say, think nothing of what concerns others.
At ego otiosum sermonem dixerim, quem auditor suo ingenio non intelligit.
For my own part, I regard as useless words which make such a demand upon the ingenuity of the hearer..
Auditor autem intelligitur et satis attentus, et talis, qualem et quantum sermocinans, ut praecipuum suum obiectum personale, sumere tenebatur. § 615, 616. / The auditor, however, is understood to be sufficiently attentive and such in kind and degree as the speaker was bound to take as his principal personal object, §§615–616.
At pervasit quidem iam multos ista persuasio, ut id demum eleganter atque exquisite dictum putent, quod interpretandum sit. Sed auditoribus etiam nonnullis grata sunt haec, quae quum intellexerint, acumine suo delectantur et gaudent, non quasi audierint, sed quasi invenerint,
Such expressions are regarded as ingenious, daring and eloquent, simply because of their ambiguity, and quite a number of persons have become infected by the belief that a passage which requires a commentator must for that very reason be a masterpiece of elegance. Nay, there is even a class of hearer who find a special pleasure in such passages; for the fact that they can provide an answer to the riddle fills them with an ecstasy of self-congratulation, as if they had not merely heard the phrase, but invented it.,
§ 643–645. Hinc in hoc malum etiam a quibusdam laboratur. / §§643–645. Hence some labor even toward this evil.
Neque id novum vitium, quum iam apud Titum Livium inveniam fuisse praeceptorem aliquem, qui discipulos obscurare, quae dicerent, iuberet, graeco verbo utens σκοτίσον. Unde illa scilicet egregia laudatio: Tanto melior. Ne ego quidem intellexi.
Some even expend an infinity of toil to acquire this vice, which, by the way, is nothing new: for I learn from the pages of Livy that there was one, a teacher, who instructed his pupils to make all they said obscure, using the Greek word σκοτίσον (“darken it.”) It was this same habit that gave rise to the famous words of praise, “So much the better: even I could not understand you.”,
Quint. VIII. 2. / Quintilian VIII.2.
§ 665
Aridi huius magistri § 255, 256. miserrimas laudes obscuratura nulla unquam est oblivio, quamdiu supererunt ex eius disciplina, velut ex equo Troiano, prodeuntes, quorum moliminibus, quoties ad eleganter cogitandum accinguntur, occinas illud Caici apud Virgilium, Aen. VIII. 36.
No oblivion will ever obscure the most wretched praises of this dry teacher, §§255–256, as long as there survive from his discipline, as if coming out of the Trojan horse, men to whose efforts, whenever they gird themselves to think elegantly, you may sing Caicus' line in Virgil, Aeneid VIII.36:
Quis globus, o cives! caligine volvitur atra?
"“O my countrymen,
I see a huge, black ball of rolling smoke."
Sint Proserpinae, nunquam erunt ullius Veneris
Let them be Proserpina's torches; they will never be any Venus'
pingues multa caligine taedae!
"Indeed your earthly beacons of the night,
The hanging lampions and the torches, bright
With darting gleams and dense with livid soot,"
Lucr.
Prima potius Venus, Caelo ac Die nata, Cic. de nat. deorum III. 60. caelestis illa non vulgaris, atque
Lucretius. Rather let the first Venus, born of Sky and Day, Cicero, On the Nature of the Gods III.60, that heavenly and not vulgar one, take away
omnem, quae nunc obducta tuenti
Mortales hebetat visus tibi, et humida circum
Caligat, nubem eripiat. Tu ne qua parentis
Iussa time, nec praeceptis parere recusa,
"Behold, I take away
the barrier-cloud that dims thy mortal eye,
with murk and mist o'er-veiling. Fear not thou
to heed thy mother's word, nor let thy heart
refuse obedience to her counsel given."
§ 614, 662. Aen. II. 604.
Horum autem uti nullum prius, aut antiquius, ita nec evidentius cogitari potest, quam illud, ne gratiis litaturus aliquando Cacum imitetur, § 635. quando ille
§§614, 662, Aeneid II.604. Of these precepts none can be thought prior, older, or more evident than this: that one who will sacrifice to the Graces should never imitate Cacus, §635, when he
Faucibus ingentem fumum, mirabile dictu,
Evomit, involvitque domum caligine caeca,
Prospectum eripiens oculis, glomeratque sub antro
Fumiferam noctem, commistis igne tenebris,
"he blew from his foul jaws
a storm of smoke—incredible to tell—
and with thick darkness blinding every eye,
concealed his cave, uprolling from below
one pitch-black night of mingled gloom and fire."
Aen. VIII. v. 252.
Aeneid VIII.252.
Aridi huius magistri § 255, 256. miserrimas laudes obscuratura nulla unquam est oblivio, quamdiu supererunt ex eius disciplina, velut ex equo Troiano, prodeuntes, quorum moliminibus, quoties ad eleganter cogitandum accinguntur, occinas illud Caici apud Virgilium, Aen. VIII. 36.
No oblivion will ever obscure the most wretched praises of this dry teacher, §§255–256, as long as there survive from his discipline, as if coming out of the Trojan horse, men to whose efforts, whenever they gird themselves to think elegantly, you may sing Caicus' line in Virgil, Aeneid VIII.36:
Quis globus, o cives! caligine volvitur atra?
"“O my countrymen,
I see a huge, black ball of rolling smoke."
Sint Proserpinae, nunquam erunt ullius Veneris
Let them be Proserpina's torches; they will never be any Venus'
pingues multa caligine taedae!
"Indeed your earthly beacons of the night,
The hanging lampions and the torches, bright
With darting gleams and dense with livid soot,"
Lucr.
Lucretius.
Prima potius Venus, Caelo ac Die nata, Cic. de nat. deorum III. 60. caelestis illa non vulgaris, atque
Rather let the first Venus, born of Sky and Day, Cicero, On the Nature of the Gods III.60, that heavenly and not vulgar one, take away
omnem, quae nunc obducta tuenti
Mortales hebetat visus tibi, et humida circum
Caligat, nubem eripiat. Tu ne qua parentis
Iussa time, nec praeceptis parere recusa,
"Behold, I take away
the barrier-cloud that dims thy mortal eye,
with murk and mist o'er-veiling. Fear not thou
to heed thy mother's word, nor let thy heart
refuse obedience to her counsel given."
§ 614, 662. Aen.
§§614, 662, Aeneid II.604.
II. 604.
Horum autem uti nullum prius, aut antiquius, ita nec evidentius cogitari potest, quam illud, ne gratiis litaturus aliquando Cacum imitetur, § 635. quando ille
Of these precepts none can be thought prior, older, or more evident than this: that one who will sacrifice to the Graces should never imitate Cacus, §635, when he
Faucibus ingentem fumum, mirabile dictu,
Evomit, involvitque domum caligine caeca,
Prospectum eripiens oculis, glomeratque sub antro
Fumiferam noctem, commistis igne tenebris,
"he blew from his foul jaws
a storm of smoke—incredible to tell—
and with thick darkness blinding every eye,
concealed his cave, uprolling from below
one pitch-black night of mingled gloom and fire."
Aen. VIII. v. 252.
Aeneid VIII.252.
Aridi huius magistri § 255, 256.
No oblivion will ever obscure the most
miserrimas laudes obscuratura nulla unquam est oblivio,
wretched praises of this dry teacher, §§255–256, as long
quamdiu supererunt ex eius disciplina,
as there survive from his discipline,
velut ex equo Troiano, prodeuntes,
as if coming out of the Trojan horse,
quorum moliminibus, quoties ad eleganter
men to whose efforts, whenever they gird themselves to think elegantly,
cogitandum accinguntur, occinas illud Caici apud Virgilium, Aen. VIII. 36.
you may sing Caicus' line in Virgil, Aeneid VIII.36:
Quis globus, o cives! caligine volvitur atra?
"“O my countrymen,
I see a huge, black ball of rolling smoke."
Sint Proserpinae, nunquam erunt ullius Veneris
Let them be Proserpina's torches; they will never be any Venus'
pingues multa caligine taedae!
"Indeed your earthly beacons of the night,
The hanging lampions and the torches, bright
With darting gleams and dense with livid soot,"
Lucr.
Lucretius.
Prima potius Venus, Caelo ac Die nata, Cic.
Rather let the first Venus, born of Sky and Day, Cicero, On
de nat. deorum III. 60.
the Nature of the Gods III.60, that
caelestis illa non vulgaris, atque
heavenly and not vulgar one, take away
omnem, quae nunc obducta tuenti
Mortales hebetat visus tibi, et humida circum
Caligat, nubem eripiat. Tu ne qua parentis
Iussa time, nec praeceptis parere recusa,
"Behold, I take away
the barrier-cloud that dims thy mortal eye,
with murk and mist o'er-veiling. Fear not thou
to heed thy mother's word, nor let thy heart
refuse obedience to her counsel given."
§ 614, 662. Aen.
§§614, 662, Aeneid II.604.
II. 604. Horum autem uti nullum prius, aut antiquius,
Of these precepts none can be thought prior, older,
ita nec evidentius cogitari potest, quam illud,
or more evident than this: that one who will
ne gratiis litaturus aliquando Cacum imitetur, § 635. quando ille
sacrifice to the Graces should never imitate Cacus, §635, when he
Faucibus ingentem fumum, mirabile dictu,
Evomit, involvitque domum caligine caeca,
Prospectum eripiens oculis, glomeratque sub antro
Fumiferam noctem, commistis igne tenebris,
"he blew from his foul jaws
a storm of smoke—incredible to tell—
and with thick darkness blinding every eye,
concealed his cave, uprolling from below
one pitch-black night of mingled gloom and fire."
Aen. VIII. v. 252.
Aeneid VIII.252.
Aridi huius magistri § 255, 256. miserrimas laudes obscuratura nulla unquam est oblivio, quamdiu supererunt ex eius disciplina, velut ex equo Troiano, prodeuntes, quorum moliminibus, quoties ad eleganter cogitandum accinguntur, occinas illud Caici apud Virgilium, Aen. VIII. 36. / No oblivion will ever obscure the most wretched praises of this dry teacher, §§255–256, as long as there survive from his discipline, as if coming out of the Trojan horse, men to whose efforts, whenever they gird themselves to think elegantly, you may sing Caicus' line in Virgil, Aeneid VIII.36:
Quis globus, o cives! caligine volvitur atra?
"“O my countrymen,
I see a huge, black ball of rolling smoke."
Sint Proserpinae, nunquam erunt ullius Veneris / Let them be Proserpina's torches; they will never be any Venus'
pingues multa caligine taedae!
"Indeed your earthly beacons of the night,
The hanging lampions and the torches, bright
With darting gleams and dense with livid soot,"
Lucr. / Lucretius.
Prima potius Venus, Caelo ac Die nata, Cic. de nat. deorum III. 60. caelestis illa non vulgaris, atque / Rather let the first Venus, born of Sky and Day, Cicero, On the Nature of the Gods III.60, that heavenly and not vulgar one, take away
omnem, quae nunc obducta tuenti
Mortales hebetat visus tibi, et humida circum
Caligat, nubem eripiat. Tu ne qua parentis
Iussa time, nec praeceptis parere recusa,
"Behold, I take away
the barrier-cloud that dims thy mortal eye,
with murk and mist o'er-veiling. Fear not thou
to heed thy mother's word, nor let thy heart
refuse obedience to her counsel given."
§ 614, 662. Aen. / §§614, 662, Aeneid II.604.
II. 604. Horum autem uti nullum prius, aut antiquius, ita nec evidentius cogitari potest, quam illud, ne gratiis litaturus aliquando Cacum imitetur, § 635. quando ille / Of these precepts none can be thought prior, older, or more evident than this: that one who will sacrifice to the Graces should never imitate Cacus, §635, when he
Faucibus ingentem fumum, mirabile dictu,
Evomit, involvitque domum caligine caeca,
Prospectum eripiens oculis, glomeratque sub antro
Fumiferam noctem, commistis igne tenebris,
"he blew from his foul jaws
a storm of smoke—incredible to tell—
and with thick darkness blinding every eye,
concealed his cave, uprolling from below
one pitch-black night of mingled gloom and fire."
Aen. VIII. v. 252. / Aeneid VIII.252.
§ 666
SECTIO XXXX
IUSTA LUCIS ET UMBRAE DISPENSATIO
Belle cogitaturus perspicuitatis sensitivae tenacissimus est, § 665. Verum cultu atque ornatu se commendare si simul voluerit, illi danda singularis est opera, 1) ut naturalis omnis meditationis, totiusque ponendi, sit nitor, neque minor, nec maior, ac natura permiserit, § 622, 623. 2) ut ad hunc consequendum lux aesthetica comparativa sic per omnes pulcrae cogitationis totalis partes proportionate dividatur, tanta cuivis tribuatur, neque minor, nec maior, 1) potiori, ne sequiorum compartium obscuretur lumine, sed illustretur, 2) sequiori, ne potiorum compartium luce illustretur, sed obumbretur. § 634, 658. Utrumque dicamus IUSTAM ET CAUTAM LUCIS ET UMBRAE DISPENSATIONEM.
SECTION XXXX
JUST DISTRIBUTION OF LIGHT AND SHADE
One who will think beautifully is most tenacious of sensory perspicuity, §665. But if he also wishes to commend himself by cultivation and ornament, singular care must be given: 1) that the natural brightness of every meditation and of the whole to be set forth be neither less nor greater than nature permits, §§622–623; 2) that, to obtain this, comparative aesthetic light be divided proportionately through all parts of the total beautiful thought, and so much be assigned to each, neither less nor more: 1) to the more important part, so that it is not obscured by the light of subordinate co-parts, but illuminated; 2) to the subordinate part, so that it is not illuminated by the light of the more important co-parts, but shaded, §§634, 658. Let us call both the JUST AND CAUTIOUS DISTRIBUTION OF LIGHT AND SHADE.
SECTIO XXXX
IUSTA LUCIS ET UMBRAE DISPENSATIO
Belle cogitaturus perspicuitatis sensitivae tenacissimus est, § 665. Verum cultu atque ornatu se commendare si simul voluerit, illi danda singularis est opera, 1) ut naturalis omnis meditationis, totiusque ponendi, sit nitor, neque minor, nec maior, ac natura permiserit, § 622, 623. 2) ut ad hunc consequendum lux aesthetica comparativa sic per omnes pulcrae cogitationis totalis partes proportionate dividatur, tanta cuivis tribuatur, neque minor, nec maior, 1) potiori, ne sequiorum compartium obscuretur lumine, sed illustretur, 2) sequiori, ne potiorum compartium luce illustretur, sed obumbretur. § 634, 658. Utrumque dicamus IUSTAM ET CAUTAM LUCIS ET UMBRAE DISPENSATIONEM.
SECTION XXXX
JUST DISTRIBUTION OF LIGHT AND SHADE
One who will think beautifully is most tenacious of sensory perspicuity, §665. But if he also wishes to commend himself by cultivation and ornament, singular care must be given: 1) that the natural brightness of every meditation and of the whole to be set forth be neither less nor greater than nature permits, §§622–623; 2) that, to obtain this, comparative aesthetic light be divided proportionately through all parts of the total beautiful thought, and so much be assigned to each, neither less nor more: 1) to the more important part, so that it is not obscured by the light of subordinate co-parts, but illuminated; 2) to the subordinate part, so that it is not illuminated by the light of the more important co-parts, but shaded, §§634, 658. Let us call both the JUST AND CAUTIOUS DISTRIBUTION OF LIGHT AND SHADE.
SECTIO XXXX IUSTA LUCIS ET UMBRAE DISPENSATIO
SECTION XXXX JUST DISTRIBUTION OF LIGHT AND SHADE One
Belle cogitaturus perspicuitatis sensitivae tenacissimus est, § 665.
who will think beautifully is most tenacious of sensory perspicuity, §665.
Verum cultu atque ornatu se commendare si simul voluerit,
But if he also wishes to commend himself by cultivation and ornament,
illi danda singularis est opera,
singular care must be given:
1) ut naturalis omnis meditationis,
1) that the natural brightness of every meditation
totiusque ponendi, sit nitor,
and of the whole to be set forth be neither
neque minor, nec maior, ac natura permiserit, § 622, 623.
less nor greater than nature permits, §§622–623;
2) ut ad hunc consequendum lux aesthetica
2) that, to obtain this, comparative aesthetic light be
comparativa sic per omnes pulcrae cogitationis totalis
divided proportionately through all parts of the total beautiful thought,
partes proportionate dividatur, tanta cuivis tribuatur, neque minor, nec maior,
and so much be assigned to each, neither less nor more:
1) potiori,
1) to the more important part, so
ne sequiorum compartium obscuretur lumine,
that it is not obscured by the light of subordinate co-parts,
sed illustretur, 2) sequiori,
but illuminated; 2) to the subordinate part, so
ne potiorum
that it is not illuminated by the light of
compartium luce illustretur, sed obumbretur.
the more important co-parts, but shaded,
§ 634, 658. Utrumque dicamus IUSTAM ET
§§634, 658. Let us call both the JUST AND
CAUTAM LUCIS ET UMBRAE DISPENSATIONEM.
CAUTIOUS DISTRIBUTION OF LIGHT AND SHADE.
SECTIO XXXX IUSTA LUCIS ET UMBRAE DISPENSATIO Belle cogitaturus perspicuitatis sensitivae tenacissimus est, § 665. Verum cultu atque ornatu se commendare si simul voluerit, illi danda singularis est opera, 1) ut naturalis omnis meditationis, totiusque ponendi, sit nitor, neque minor, nec maior, ac natura permiserit, § 622, 623. 2) ut ad hunc consequendum lux aesthetica comparativa sic per omnes pulcrae cogitationis totalis partes proportionate dividatur, tanta cuivis tribuatur, neque minor, nec maior, 1) potiori, ne sequiorum compartium obscuretur lumine, sed illustretur, 2) sequiori, ne potiorum compartium luce illustretur, sed obumbretur. § 634, 658. Utrumque dicamus IUSTAM ET CAUTAM LUCIS ET UMBRAE DISPENSATIONEM. / SECTION XXXX JUST DISTRIBUTION OF LIGHT AND SHADE One who will think beautifully is most tenacious of sensory perspicuity, §665. But if he also wishes to commend himself by cultivation and ornament, singular care must be given: 1) that the natural brightness of every meditation and of the whole to be set forth be neither less nor greater than nature permits, §§622–623; 2) that, to obtain this, comparative aesthetic light be divided proportionately through all parts of the total beautiful thought, and so much be assigned to each, neither less nor more: 1) to the more important part, so that it is not obscured by the light of subordinate co-parts, but illuminated; 2) to the subordinate part, so that it is not illuminated by the light of the more important co-parts, but shaded, §§634, 658. Let us call both the JUST AND CAUTIOUS DISTRIBUTION OF LIGHT AND SHADE.
§ 667
Iustus lucis et umbrae dispensator I. naturalem toti, quod cogitare mens est, nitorem nitorisque gradum conciliaturus, § 666. bene metietur, quantum illud fieri potest, 1) naturam thematis sui lectaeque vel praescriptae materiae, § 623. quarum
The just distributor of light and shade, in order to secure for the whole he intends to think a natural brightness and degree of brightness, §666, will measure well, as far as possible, 1) the nature of his theme and of the material chosen or prescribed, §623, of which
Haec amat obscurum, volet haec sub luce videri,
"As is painting, so is poetry: some pieces will strike you more if you stand near, and some, if you are at a greater distance: one loves the dark; another, which is not afraid of the critic's subtle judgment, chooses to be seen in the light; the one has pleased once the other will give pleasure if ten times repeated."
§ 624.
Nec universim considerare suaserim materiae naturam et in abstracto tantum; quod aiunt, verum perpensis simul pro virili circumstantibus iis omnibus, in quibus nunc erit concipienda, e. g. quo loco, quo tempore cogitanda sit, quantum per temporis intervallum vel protrahenda vel corripienda sit datae materiae satis plena meditatio. Longior enim plures umbras admittet, per relative breviorem excludendas, § 167.
§624. Nor would I advise considering the nature of the material only universally and in the abstract, as they say, but with all the surrounding circumstances weighed at the same time, as far as one can: for example, in what place and at what time it is to be thought, and through what interval of time a sufficiently full meditation on the given material is to be drawn out or compressed. For a longer meditation will admit more shades, which must be excluded by a relatively shorter one, §167.
Iustus lucis et umbrae dispensator I. naturalem toti, quod cogitare mens est, nitorem nitorisque gradum conciliaturus, § 666. bene metietur, quantum illud fieri potest, 1) naturam thematis sui lectaeque vel praescriptae materiae, § 623. quarum
The just distributor of light and shade, in order to secure for the whole he intends to think a natural brightness and degree of brightness, §666, will measure well, as far as possible, 1) the nature of his theme and of the material chosen or prescribed, §623, of which
Haec amat obscurum, volet haec sub luce videri,
"As is painting, so is poetry: some pieces will strike you more if you stand near, and some, if you are at a greater distance: one loves the dark; another, which is not afraid of the critic's subtle judgment, chooses to be seen in the light; the one has pleased once the other will give pleasure if ten times repeated."
§ 624.
Nec universim considerare suaserim materiae naturam et in abstracto tantum; quod aiunt, verum perpensis simul pro virili circumstantibus iis omnibus, in quibus nunc erit concipienda, e. g. quo loco, quo tempore cogitanda sit, quantum per temporis intervallum vel protrahenda vel corripienda sit datae materiae satis plena meditatio.
§624. Nor would I advise considering the nature of the material only universally and in the abstract, as they say, but with all the surrounding circumstances weighed at the same time, as far as one can: for example, in what place and at what time it is to be thought, and through what interval of time a sufficiently full meditation on the given material is to be drawn out or compressed.
Longior enim plures umbras admittet, per relative breviorem excludendas, § 167.
For a longer meditation will admit more shades, which must be excluded by a relatively shorter one, §167.
Iustus lucis et umbrae dispensator I.
The just distributor of light and shade, in order
naturalem toti, quod cogitare mens est,
to secure for the whole he intends to think
nitorem nitorisque gradum conciliaturus, § 666.
a natural brightness and degree of brightness, §666,
bene metietur, quantum illud fieri potest,
will measure well, as far as possible,
1) naturam thematis sui lectaeque vel praescriptae materiae,
1) the nature of his theme and of the material
§ 623. quarum
chosen or prescribed, §623, of which
Haec amat obscurum, volet haec sub luce videri,
"As is painting, so is poetry: some pieces will strike you more if you stand near, and some, if you are at a greater distance: one loves the dark; another, which is not afraid of the critic's subtle judgment, chooses to be seen in the light; the one has pleased once the other will give pleasure if ten times repeated."
§ 624. Nec universim considerare suaserim
§624. Nor would I advise considering the nature of
materiae naturam et in abstracto tantum;
the material only universally and in the abstract, as
quod aiunt, verum perpensis
they say, but with all the surrounding circumstances weighed
simul pro virili circumstantibus iis omnibus,
at the same time, as far as one can:
in quibus nunc erit concipienda, e. g.
for example, in what
quo loco, quo tempore cogitanda sit,
place and at what time it is to be thought,
quantum per temporis intervallum vel protrahenda
and through what interval of time a sufficiently full
vel corripienda sit datae materiae satis plena meditatio.
meditation on the given material is to be drawn out or compressed.
Longior enim plures umbras admittet,
For a longer meditation will admit more shades,
per relative breviorem excludendas, § 167.
which must be excluded by a relatively shorter one, §167.
Iustus lucis et umbrae dispensator I. naturalem toti, quod cogitare mens est, nitorem nitorisque gradum conciliaturus, § 666. bene metietur, quantum illud fieri potest, 1) naturam thematis sui lectaeque vel praescriptae materiae, § 623. quarum / The just distributor of light and shade, in order to secure for the whole he intends to think a natural brightness and degree of brightness, §666, will measure well, as far as possible, 1) the nature of his theme and of the material chosen or prescribed, §623, of which
Haec amat obscurum, volet haec sub luce videri,
"As is painting, so is poetry: some pieces will strike you more if you stand near, and some, if you are at a greater distance: one loves the dark; another, which is not afraid of the critic's subtle judgment, chooses to be seen in the light; the one has pleased once the other will give pleasure if ten times repeated."
§ 624. Nec universim considerare suaserim materiae naturam et in abstracto tantum; quod aiunt, verum perpensis simul pro virili circumstantibus iis omnibus, in quibus nunc erit concipienda, e. g. quo loco, quo tempore cogitanda sit, quantum per temporis intervallum vel protrahenda vel corripienda sit datae materiae satis plena meditatio. / §624. Nor would I advise considering the nature of the material only universally and in the abstract, as they say, but with all the surrounding circumstances weighed at the same time, as far as one can: for example, in what place and at what time it is to be thought, and through what interval of time a sufficiently full meditation on the given material is to be drawn out or compressed.
Longior enim plures umbras admittet, per relative breviorem excludendas, § 167. / For a longer meditation will admit more shades, which must be excluded by a relatively shorter one, §167.
§ 668
Porro ponderanda res est, et indaganda eius magnitudo ac dignitas relativa § 178–183. Non solium modo, iam urbes et fora plerumque nesciunt
Further, the thing must be weighed, and its relative magnitude and dignity investigated, §§178–183. Not only the throne, but now cities and forums usually do not know
aptam pastoribus umbram,
"for thou canst see the shade
is fit for shepherds.”"
§ 368–572.
Idem heros admodum inaequalem naturaliter lucem postulat describendus, 1) dum dormit in cunis;
§§368–572. The same hero naturally requires very unequal light when he is to be described: 1) while he sleeps in the cradle,
ubi mollis amaracus illum
Floribus et dulci aspirans complectitur umbra.
"enfolding him, far, far away upbore
to fair Idalia's grove, where fragrant buds
of softly-petalled marjoram embower
in pleasurable shade."
Aen. I. 697.
2) dum vir patriam ab hostibus, tellurem a monstris liberat;
Aeneid I.697; 2) while as a man he frees his fatherland from enemies and the earth from monsters: "Then the scene with flashing woods," §203;
Tum silvis scena coruscis,
§ 203.
Desuper, horrentique atrum nemus imminet umbra.
"the silent, sheltered waters; on the heights
the bright and glimmering foliage seems to show
a woodland amphitheatre; and yet higher
rises a straight-stemmed grove of dense, dark shade."
Aen. I. 168.
3) dum grandaevus in haerede suae gloriae virtutes etiam suas pacatus laetatur revirescere, sicut
Aeneid I.168; 3) while, aged, he peacefully rejoices that even his own virtues revive in the heir of his glory, as
Parnassa laurus -
Parva sub ingenti matris se subiicit umbra.
"As elms and cherries; so, too, a pigmy plant,
Beneath its mother's mighty shade upshoots
The bay-tree of Parnassus."
Virg. Georg. II. 19.
Virgil, Georgics II.19.
Porro ponderanda res est, et indaganda eius magnitudo ac dignitas relativa § 178–183. Non solium modo, iam urbes et fora plerumque nesciunt
Further, the thing must be weighed, and its relative magnitude and dignity investigated, §§178–183. Not only the throne, but now cities and forums usually do not know
aptam pastoribus umbram,
"for thou canst see the shade
is fit for shepherds.”"
§ 368–572.
Idem heros admodum inaequalem naturaliter lucem postulat describendus, 1) dum dormit in cunis;
§§368–572. The same hero naturally requires very unequal light when he is to be described: 1) while he sleeps in the cradle,
ubi mollis amaracus illum
Floribus et dulci aspirans complectitur umbra.
"enfolding him, far, far away upbore
to fair Idalia's grove, where fragrant buds
of softly-petalled marjoram embower
in pleasurable shade."
Aen. I. 697.
2) dum vir patriam ab hostibus, tellurem a monstris liberat;
Aeneid I.697; 2) while as a man he frees his fatherland from enemies and the earth from monsters: "Then the scene with flashing woods," §203;
Tum silvis scena coruscis,
§ 203.
Desuper, horrentique atrum nemus imminet umbra.
"the silent, sheltered waters; on the heights
the bright and glimmering foliage seems to show
a woodland amphitheatre; and yet higher
rises a straight-stemmed grove of dense, dark shade."
Aen. I. 168.
3) dum grandaevus in haerede suae gloriae virtutes etiam suas pacatus laetatur revirescere, sicut
Aeneid I.168; 3) while, aged, he peacefully rejoices that even his own virtues revive in the heir of his glory, as
Parnassa laurus -
Parva sub ingenti matris se subiicit umbra.
"As elms and cherries; so, too, a pigmy plant,
Beneath its mother's mighty shade upshoots
The bay-tree of Parnassus."
Virg. Georg. II. 19.
Virgil, Georgics II.19.
Porro ponderanda res est,
Further, the thing must be weighed,
et indaganda eius magnitudo ac dignitas relativa § 178–183.
and its relative magnitude and dignity investigated, §§178–183.
Non solium modo, iam urbes et
Not only the throne, but now cities and forums
fora plerumque nesciunt
usually do not know
aptam pastoribus umbram,
"for thou canst see the shade
is fit for shepherds.”"
§ 368–572. Idem heros admodum inaequalem naturaliter
§§368–572. The same hero naturally requires very unequal light
lucem postulat describendus,
when he is to be described:
1) dum dormit in cunis;
1) while he sleeps in the cradle,
ubi mollis amaracus illum
Floribus et dulci aspirans complectitur umbra.
"enfolding him, far, far away upbore
to fair Idalia's grove, where fragrant buds
of softly-petalled marjoram embower
in pleasurable shade."
Aen. I. 697. 2)
Aeneid I.697; 2) while as a man he
dum vir patriam ab hostibus, tellurem a monstris
frees his fatherland from enemies and the earth from monsters:
liberat;
"Then the scene with flashing woods," §203;
Tum silvis scena coruscis,
§ 203.
Desuper, horrentique atrum nemus imminet umbra.
"the silent, sheltered waters; on the heights
the bright and glimmering foliage seems to show
a woodland amphitheatre; and yet higher
rises a straight-stemmed grove of dense, dark shade."
Aen. I. 168. 3)
Aeneid I.168; 3) while, aged,
dum grandaevus in haerede suae gloriae virtutes
he peacefully rejoices that even his own virtues revive
etiam suas pacatus laetatur revirescere, sicut
in the heir of his glory, as
Parnassa laurus -
Parva sub ingenti matris se subiicit umbra.
"As elms and cherries; so, too, a pigmy plant,
Beneath its mother's mighty shade upshoots
The bay-tree of Parnassus."
Virg. Georg. II. 19.
Virgil, Georgics II.19.
Porro ponderanda res est, et indaganda eius magnitudo ac dignitas relativa § 178–183. Non solium modo, iam urbes et fora plerumque nesciunt / Further, the thing must be weighed, and its relative magnitude and dignity investigated, §§178–183. Not only the throne, but now cities and forums usually do not know
aptam pastoribus umbram,
"for thou canst see the shade
is fit for shepherds.”"
§ 368–572. Idem heros admodum inaequalem naturaliter lucem postulat describendus, 1) dum dormit in cunis; / §§368–572. The same hero naturally requires very unequal light when he is to be described: 1) while he sleeps in the cradle,
ubi mollis amaracus illum
Floribus et dulci aspirans complectitur umbra.
"enfolding him, far, far away upbore
to fair Idalia's grove, where fragrant buds
of softly-petalled marjoram embower
in pleasurable shade."
Aen. I. 697. 2) dum vir patriam ab hostibus, tellurem a monstris liberat; / Aeneid I.697; 2) while as a man he frees his fatherland from enemies and the earth from monsters: "Then the scene with flashing woods," §203;
Tum silvis scena coruscis,
§ 203.
Desuper, horrentique atrum nemus imminet umbra.
"the silent, sheltered waters; on the heights
the bright and glimmering foliage seems to show
a woodland amphitheatre; and yet higher
rises a straight-stemmed grove of dense, dark shade."
Aen. I. 168. 3) dum grandaevus in haerede suae gloriae virtutes etiam suas pacatus laetatur revirescere, sicut / Aeneid I.168; 3) while, aged, he peacefully rejoices that even his own virtues revive in the heir of his glory, as
Parnassa laurus -
Parva sub ingenti matris se subiicit umbra.
"As elms and cherries; so, too, a pigmy plant,
Beneath its mother's mighty shade upshoots
The bay-tree of Parnassus."
Virg. Georg. II. 19. / Virgil, Georgics II.19.
§ 669
Haec materiarum dimensio eo magis necessaria est, § 668. quia non invenies foecundiorem meteororum ac φάσματος caussam, ac nitoris studium in fucos et pigmenta desinens, § 626, 627. praesertim in sublimibus, S. XXII. Quam primum occurrit malis inter poetas geometris silva, § 203. pyrae cuidam construendae satis grandis, est illa subito;
This measuring of materials is all the more necessary, §668, because you will find no more fertile cause of meteors and φάσματος than the pursuit of brightness ending in false colorings and pigments, §§626–627, especially in sublime matters, Section XXII. As soon as a forest occurs to bad geometers among poets, §203, large enough for the construction of some funeral pyre, it is suddenly one
larga qua non opulentior umbrae
Argolicos inter saltusque educta Lycaeos
Extulerat super astra caput.
"Straightway a wood that axe has never shorn of its ancient boughs is felled, a wood than which none more rich in abundant shade between the vales of Argolis and Mount Lycaeus ever raised aloft its head above the stars;"
§ 322.
Quando caeditur, tantum est malum,
§322. When it is cut down, the evil is so great
Ut quum possessas avidis victoribus arces
Dux raptare dedit, vix signa audita, nec urbem
Invenias. Ducunt, sternunt, abiguntque, feruntque
Immodici. Minor ille fragor, quo bella geruntur.
"As when a leader gives over to the greedy conquerors the captured towers to plunder, scarce is the signal heard, and the city is nowhere to be found; they drive and carry, take captive and strike down in fury unrestrained: the din of battle was less loud."
Stat. Theb. VI. 90–117.
Statius, Thebaid VI.90–117.
Haec materiarum dimensio eo magis necessaria est, § 668. quia non invenies foecundiorem meteororum ac φάσματος caussam, ac nitoris studium in fucos et pigmenta desinens, § 626, 627. praesertim in sublimibus, S. XXII. Quam primum occurrit malis inter poetas geometris silva, § 203. pyrae cuidam construendae satis grandis, est illa subito;
This measuring of materials is all the more necessary, §668, because you will find no more fertile cause of meteors and φάσματος than the pursuit of brightness ending in false colorings and pigments, §§626–627, especially in sublime matters, Section XXII. As soon as a forest occurs to bad geometers among poets, §203, large enough for the construction of some funeral pyre, it is suddenly one
larga qua non opulentior umbrae
Argolicos inter saltusque educta Lycaeos
Extulerat super astra caput.
"Straightway a wood that axe has never shorn of its ancient boughs is felled, a wood than which none more rich in abundant shade between the vales of Argolis and Mount Lycaeus ever raised aloft its head above the stars;"
§ 322.
Quando caeditur, tantum est malum,
§322. When it is cut down, the evil is so great
Ut quum possessas avidis victoribus arces
Dux raptare dedit, vix signa audita, nec urbem
Invenias. Ducunt, sternunt, abiguntque, feruntque
Immodici. Minor ille fragor, quo bella geruntur.
"As when a leader gives over to the greedy conquerors the captured towers to plunder, scarce is the signal heard, and the city is nowhere to be found; they drive and carry, take captive and strike down in fury unrestrained: the din of battle was less loud."
Stat. Theb. VI. 90–117.
Statius, Thebaid VI.90–117.
Haec materiarum dimensio eo magis necessaria est, § 668.
This measuring of materials is all the more necessary, §668,
quia non invenies foecundiorem
because you will find no more fertile cause of
meteororum ac φάσματος caussam, ac nitoris studium
meteors and φάσματος than the pursuit of brightness ending
in fucos et pigmenta desinens, § 626, 627.
in false colorings and pigments, §§626–627, especially
praesertim in sublimibus, S. XXII.
in sublime matters, Section XXII.
Quam primum occurrit malis inter poetas
As soon as a forest occurs to bad geometers among poets,
geometris silva, § 203. pyrae cuidam construendae satis grandis,
§203, large enough for the construction of some funeral pyre,
est illa subito;
it is suddenly one
larga qua non opulentior umbrae
Argolicos inter saltusque educta Lycaeos
Extulerat super astra caput.
"Straightway a wood that axe has never shorn of its ancient boughs is felled, a wood than which none more rich in abundant shade between the vales of Argolis and Mount Lycaeus ever raised aloft its head above the stars;"
§ 322. Quando caeditur, tantum est malum,
§322. When it is cut down, the evil is so great
Ut quum possessas avidis victoribus arces
Dux raptare dedit, vix signa audita, nec urbem
Invenias. Ducunt, sternunt, abiguntque, feruntque
Immodici. Minor ille fragor, quo bella geruntur.
"As when a leader gives over to the greedy conquerors the captured towers to plunder, scarce is the signal heard, and the city is nowhere to be found; they drive and carry, take captive and strike down in fury unrestrained: the din of battle was less loud."
Stat. Theb. VI. 90–117.
Statius, Thebaid VI.90–117.
Haec materiarum dimensio eo magis necessaria est, § 668. quia non invenies foecundiorem meteororum ac φάσματος caussam, ac nitoris studium in fucos et pigmenta desinens, § 626, 627. praesertim in sublimibus, S. XXII. Quam primum occurrit malis inter poetas geometris silva, § 203. pyrae cuidam construendae satis grandis, est illa subito; / This measuring of materials is all the more necessary, §668, because you will find no more fertile cause of meteors and φάσματος than the pursuit of brightness ending in false colorings and pigments, §§626–627, especially in sublime matters, Section XXII. As soon as a forest occurs to bad geometers among poets, §203, large enough for the construction of some funeral pyre, it is suddenly one
larga qua non opulentior umbrae
Argolicos inter saltusque educta Lycaeos
Extulerat super astra caput.
"Straightway a wood that axe has never shorn of its ancient boughs is felled, a wood than which none more rich in abundant shade between the vales of Argolis and Mount Lycaeus ever raised aloft its head above the stars;"
§ 322. Quando caeditur, tantum est malum, / §322. When it is cut down, the evil is so great
Ut quum possessas avidis victoribus arces
Dux raptare dedit, vix signa audita, nec urbem
Invenias. Ducunt, sternunt, abiguntque, feruntque
Immodici. Minor ille fragor, quo bella geruntur.
"As when a leader gives over to the greedy conquerors the captured towers to plunder, scarce is the signal heard, and the city is nowhere to be found; they drive and carry, take captive and strike down in fury unrestrained: the din of battle was less loud."
Stat. Theb. VI. 90–117. / Statius, Thebaid VI.90–117.
§ 670
Verior naturalis nitoris est mathematicus § 667. Longinus, quando per figuras illustrantes παρεμβολήν S. XVII. in vere grandibus non permittit, nisi lateat illud artificium in augustiori sublimitatis luce. Quemadmodum enim
Longinus is a truer mathematician of natural brightness, §667, when he does not allow παρεμβολήν among illustrative figures, Section XVII, in truly grand things, unless that artifice lies hidden in the more august light of sublimity. For just as weaker lights vanish when surrounded by the rays of the sun, so other rhetorical arts are darkened by sublimity. Nor is that different, he adds,
lumina debiliora solis circumfusa radiis evanescant: sic alias rhetoricorum artes opacari sublimitate. Neque diversum, addit, illud est, quod accidit in pictura. Nam quum umbra et lux per colores in eodem tabulae plano parallelae iacent: tamen lux prius oculos ferit, neque tantum egregia magis, sed etiam propior videtur. Quare etiam affectus et sublimia, quum animabus propinquiora sint, ob naturalem cognationem et splendorem praecellunt semper et eminent prae figuris pingentibus tantum
For as the fainter lustre of the stars is put out of sight by the all-encompassing rays of the sun, so when sublimity sheds its light all round the sophistries of rhetoric they become invisible. A similar illusion is produced by the painter's art. When light and shadow are represented in colour, though they lie on the same surface side by side, it is the light which meets the eye first, and appears not only more conspicuous but also much nearer. In the same manner passion and grandeur of language, lying nearer to our souls by reason both of a certain natural affinity and of their radiance, always strike our mental eye before we become conscious of the figure, throwing its artificial character into the shade and hiding it as it were in a veil.,
§ 142. earumque artem obumbrant et tegunt. Figura tantum illustrans tamen ita temperanda est, ut non sit, nisi quaedam umbra simul augentium, § 329, et moventium, § 666.
§142, and shade and cover their art. Yet a merely illustrative figure must be so tempered that it is only a certain shade of figures that at the same time augment, §329, and move, §666.
Verior naturalis nitoris est mathematicus § 667. Longinus, quando per figuras illustrantes παρεμβολήν S. XVII. in vere grandibus non permittit, nisi lateat illud artificium in augustiori sublimitatis luce.
Longinus is a truer mathematician of natural brightness, §667, when he does not allow παρεμβολήν among illustrative figures, Section XVII, in truly grand things, unless that artifice lies hidden in the more august light of sublimity. For just as weaker lights vanish when surrounded by the rays of the sun, so other rhetorical arts are darkened by sublimity.
Quemadmodum enim
Nor is that different, he adds,
lumina debiliora solis circumfusa radiis evanescant: sic alias rhetoricorum artes opacari sublimitate. Neque diversum, addit, illud est, quod accidit in pictura. Nam quum umbra et lux per colores in eodem tabulae plano parallelae iacent: tamen lux prius oculos ferit, neque tantum egregia magis, sed etiam propior videtur. Quare etiam affectus et sublimia, quum animabus propinquiora sint, ob naturalem cognationem et splendorem praecellunt semper et eminent prae figuris pingentibus tantum
For as the fainter lustre of the stars is put out of sight by the all-encompassing rays of the sun, so when sublimity sheds its light all round the sophistries of rhetoric they become invisible. A similar illusion is produced by the painter's art. When light and shadow are represented in colour, though they lie on the same surface side by side, it is the light which meets the eye first, and appears not only more conspicuous but also much nearer. In the same manner passion and grandeur of language, lying nearer to our souls by reason both of a certain natural affinity and of their radiance, always strike our mental eye before we become conscious of the figure, throwing its artificial character into the shade and hiding it as it were in a veil.,
§ 142. earumque artem obumbrant et tegunt. Figura tantum illustrans tamen ita temperanda est, ut non sit, nisi quaedam umbra simul augentium, § 329, et moventium, § 666.
§142, and shade and cover their art. Yet a merely illustrative figure must be so tempered that it is only a certain shade of figures that at the same time augment, §329, and move, §666.
Verior naturalis nitoris est mathematicus § 667.
Longinus is a truer mathematician of natural brightness, §667,
Longinus, quando per figuras illustrantes παρεμβολήν S.
when he does not allow παρεμβολήν among illustrative figures, Section
XVII. in vere grandibus non permittit,
XVII, in truly grand things,
nisi lateat illud artificium in
unless that artifice lies hidden in the more
augustiori
august light of sublimity. For just as weaker lights
sublimitatis luce.
vanish when surrounded by the rays of the sun, so other rhetorical arts are darkened by sublimity.
Quemadmodum enim
Nor is that different, he adds,
lumina debiliora solis circumfusa radiis evanescant: sic alias rhetoricorum artes opacari sublimitate. Neque diversum, addit, illud est, quod accidit in pictura. Nam quum umbra et lux per colores in eodem tabulae plano parallelae iacent: tamen lux prius oculos ferit, neque tantum egregia magis, sed etiam propior videtur. Quare etiam affectus et sublimia, quum animabus propinquiora sint, ob naturalem cognationem et splendorem praecellunt semper et eminent prae figuris pingentibus tantum
For as the fainter lustre of the stars is put out of sight by the all-encompassing rays of the sun, so when sublimity sheds its light all round the sophistries of rhetoric they become invisible. A similar illusion is produced by the painter's art. When light and shadow are represented in colour, though they lie on the same surface side by side, it is the light which meets the eye first, and appears not only more conspicuous but also much nearer. In the same manner passion and grandeur of language, lying nearer to our souls by reason both of a certain natural affinity and of their radiance, always strike our mental eye before we become conscious of the figure, throwing its artificial character into the shade and hiding it as it were in a veil.,
§ 142. earumque artem obumbrant et tegunt.
§142, and shade and cover their art. Yet
Figura tantum illustrans tamen ita temperanda est,
a merely illustrative figure must be so tempered
ut non sit, nisi quaedam
that it is only a certain shade of figures
umbra simul augentium, § 329, et moventium, § 666.
that at the same time augment, §329, and move, §666.
Verior naturalis nitoris est mathematicus § 667. Longinus, quando per figuras illustrantes παρεμβολήν S. XVII. in vere grandibus non permittit, nisi lateat illud artificium in augustiori sublimitatis luce. / Longinus is a truer mathematician of natural brightness, §667, when he does not allow παρεμβολήν among illustrative figures, Section XVII, in truly grand things, unless that artifice lies hidden in the more august light of sublimity. For just as weaker lights vanish when surrounded by the rays of the sun, so other rhetorical arts are darkened by sublimity.
Quemadmodum enim / Nor is that different, he adds,
lumina debiliora solis circumfusa radiis evanescant: sic alias rhetoricorum artes opacari sublimitate. Neque diversum, addit, illud est, quod accidit in pictura. Nam quum umbra et lux per colores in eodem tabulae plano parallelae iacent: tamen lux prius oculos ferit, neque tantum egregia magis, sed etiam propior videtur. Quare etiam affectus et sublimia, quum animabus propinquiora sint, ob naturalem cognationem et splendorem praecellunt semper et eminent prae figuris pingentibus tantum
For as the fainter lustre of the stars is put out of sight by the all-encompassing rays of the sun, so when sublimity sheds its light all round the sophistries of rhetoric they become invisible. A similar illusion is produced by the painter's art. When light and shadow are represented in colour, though they lie on the same surface side by side, it is the light which meets the eye first, and appears not only more conspicuous but also much nearer. In the same manner passion and grandeur of language, lying nearer to our souls by reason both of a certain natural affinity and of their radiance, always strike our mental eye before we become conscious of the figure, throwing its artificial character into the shade and hiding it as it were in a veil.,
§ 142. earumque artem obumbrant et tegunt. Figura tantum illustrans tamen ita temperanda est, ut non sit, nisi quaedam umbra simul augentium, § 329, et moventium, § 666. / §142, and shade and cover their art. Yet a merely illustrative figure must be so tempered that it is only a certain shade of figures that at the same time augment, §329, and move, §666.
§ 671
Porro iustus et cautus lucis et umbrae dispensator naturam suae materiae dimensus attendat eius veritatem gradumque verisimilitudinis, § 667. Lux veritatum generalium et singularium comparativa non ubique congruit et aequalis est. § 440, 561. Genus cogitandi aesthetica dogmaticum quanquam non habet eam obscuritatem κατ' αἴσθησιν, § 651. quam non reformidat logicodogmaticum et scientificum, § 642, 566. abstinet tamen a multis, usu lucis temperatiore, quibus aestheticohistoricum nitet, et maxime poeticum, § 566, 561. Iam vidimus Ciceronem in scriptis suis materialiter philosophicis non sequutum esse genus cogitandi acroamaticum, § 629. tamen praevidet aestheticodogmatice philosophaturus,
Further, the just and cautious distributor of light and shade, having measured the nature of his material, should attend to its truth and degree of verisimilitude, §667. The comparative light of general and singular truths is not everywhere fitting and equal, §§440, 561. Although the aesthetic-dogmatic kind of thinking does not have that obscurity κατ' αἴσθησιν, §651, which the logical-dogmatic and scientific kind does not fear, §§642, 566, it nevertheless abstains, with a more temperate use of light, from many things by which the aesthetic-historical kind shines, and especially the poetic, §§566, 561. We have already seen that Cicero in his materially philosophical writings did not follow the acroamatic kind of thinking, §629. Yet, about to philosophize aesthetic-dogmatically, he foresees
quam argute, quam obscure etiam contra Stoicos aliquando sibi disserendum sit.
But if we follow the doctrines of the Old Academy which, as you know, we prefer, then with what accuracy must we apply ourselves to explain it; with what shrewdness and even with what obscurity must we argue against the Stoics!,
quaest. ac. I. 7.
Academica I.7.
Porro iustus et cautus lucis et umbrae dispensator naturam suae materiae dimensus attendat eius veritatem gradumque verisimilitudinis, § 667. Lux veritatum generalium et singularium comparativa non ubique congruit et aequalis est. § 440, 561. Genus cogitandi aesthetica dogmaticum quanquam non habet eam obscuritatem κατ' αἴσθησιν, § 651. quam non reformidat logicodogmaticum et scientificum, § 642, 566. abstinet tamen a multis, usu lucis temperatiore, quibus aestheticohistoricum nitet, et maxime poeticum, § 566, 561. Iam vidimus Ciceronem in scriptis suis materialiter philosophicis non sequutum esse genus cogitandi acroamaticum, § 629. tamen praevidet aestheticodogmatice philosophaturus,
Further, the just and cautious distributor of light and shade, having measured the nature of his material, should attend to its truth and degree of verisimilitude, §667. The comparative light of general and singular truths is not everywhere fitting and equal, §§440, 561. Although the aesthetic-dogmatic kind of thinking does not have that obscurity κατ' αἴσθησιν, §651, which the logical-dogmatic and scientific kind does not fear, §§642, 566, it nevertheless abstains, with a more temperate use of light, from many things by which the aesthetic-historical kind shines, and especially the poetic, §§566, 561. We have already seen that Cicero in his materially philosophical writings did not follow the acroamatic kind of thinking, §629. Yet, about to philosophize aesthetic-dogmatically, he foresees
quam argute, quam obscure etiam contra Stoicos aliquando sibi disserendum sit.
But if we follow the doctrines of the Old Academy which, as you know, we prefer, then with what accuracy must we apply ourselves to explain it; with what shrewdness and even with what obscurity must we argue against the Stoics!,
quaest. ac. I. 7.
Academica I.7.
Porro iustus et cautus lucis et umbrae
Further, the just and cautious distributor of light and shade,
dispensator naturam suae materiae
having measured the nature of his material,
dimensus attendat eius veritatem gradumque verisimilitudinis, § 667.
should attend to its truth and degree of verisimilitude, §667.
Lux veritatum generalium et singularium comparativa
The comparative light of general and singular truths is
non ubique congruit et aequalis est. § 440, 561.
not everywhere fitting and equal, §§440, 561.
Genus cogitandi aesthetica dogmaticum quanquam
Although the aesthetic-dogmatic kind of thinking does
non habet eam obscuritatem κατ' αἴσθησιν, § 651.
not have that obscurity κατ' αἴσθησιν, §651,
quam non reformidat logicodogmaticum et scientificum, § 642, 566.
which the logical-dogmatic and scientific kind does not fear, §§642, 566,
abstinet tamen a multis, usu
it nevertheless abstains, with a more temperate use of light,
lucis temperatiore, quibus aestheticohistoricum nitet,
from many things by which the aesthetic-historical kind shines,
et maxime poeticum, § 566, 561.
and especially the poetic, §§566, 561.
Iam vidimus Ciceronem in scriptis suis
We have already seen that Cicero in his
materialiter philosophicis non sequutum esse genus cogitandi
materially philosophical writings did not follow the acroamatic kind of thinking,
acroamaticum, § 629. tamen praevidet aestheticodogmatice philosophaturus,
§629. Yet, about to philosophize aesthetic-dogmatically, he foresees
quam argute, quam obscure etiam contra Stoicos aliquando sibi disserendum sit.
But if we follow the doctrines of the Old Academy which, as you know, we prefer, then with what accuracy must we apply ourselves to explain it; with what shrewdness and even with what obscurity must we argue against the Stoics!,
quaest. ac. I. 7.
Academica I.7.
Porro iustus et cautus lucis et umbrae dispensator naturam suae materiae dimensus attendat eius veritatem gradumque verisimilitudinis, § 667. Lux veritatum generalium et singularium comparativa non ubique congruit et aequalis est. § 440, 561. Genus cogitandi aesthetica dogmaticum quanquam non habet eam obscuritatem κατ' αἴσθησιν, § 651. quam non reformidat logicodogmaticum et scientificum, § 642, 566. abstinet tamen a multis, usu lucis temperatiore, quibus aestheticohistoricum nitet, et maxime poeticum, § 566, 561. Iam vidimus Ciceronem in scriptis suis materialiter philosophicis non sequutum esse genus cogitandi acroamaticum, § 629. tamen praevidet aestheticodogmatice philosophaturus, / Further, the just and cautious distributor of light and shade, having measured the nature of his material, should attend to its truth and degree of verisimilitude, §667. The comparative light of general and singular truths is not everywhere fitting and equal, §§440, 561. Although the aesthetic-dogmatic kind of thinking does not have that obscurity κατ' αἴσθησιν, §651, which the logical-dogmatic and scientific kind does not fear, §§642, 566, it nevertheless abstains, with a more temperate use of light, from many things by which the aesthetic-historical kind shines, and especially the poetic, §§566, 561. We have already seen that Cicero in his materially philosophical writings did not follow the acroamatic kind of thinking, §629. Yet, about to philosophize aesthetic-dogmatically, he foresees
quam argute, quam obscure etiam contra Stoicos aliquando sibi disserendum sit.
But if we follow the doctrines of the Old Academy which, as you know, we prefer, then with what accuracy must we apply ourselves to explain it; with what shrewdness and even with what obscurity must we argue against the Stoics!,
quaest. ac. I. 7. / Academica I.7.
§ 672
L. de fin. II. 15. eo usque procedit, ut concedat duobus modis sine reprehensione fieri,
In De finibus II.15 Cicero proceeds so far as to concede that in two ways it can happen without blame
si quis ita loquatur, ut non intelligatur. Si aut de industria faciat; ut Heraclitus, qui de natura nimis obscure memoravit, aut quum rerum obscuritas, non verborum, facit, ut non intelligatur oratio, qualis est in Timaeo Platonis.
And yet I would have you consider, whether if I, who, as I think, understand Greek very fairly, do still not understand what Epicurus means, it it may not be owing to some fault of his for speaking so as not to be intelligible. And this sometimes happens in two ways, without any blame; either if you do so on purpose, as Heraclitus did, who got the surname of σκοτεινὸς, because he spoke with too much obscurity about natural philosophy; or when the obscurity of the subject itself, not of the language, prevents what is said from being clearly understood, as is the case in the Timæus of Plato..
Habes duos dogmaticos obscuros sine reprehensione. Si de industria obscurum interpreteris obscurum κατ' αἴσθησιν deliberato consilio, ne per meditationes scientificas et acroamaticas in obscuritatem κατὰ νόησιν incidat: § 631, 632. si talem in scriptis suis physicis fuisse Heraclitum statuas: est ille quidem sine reprehensione, verum tunc non ita loquutus est, ut non intelligatur, sed ita, ut non intelligatur a lectoribus solum paene rationis analogon ad lectionem afferentibus, rationis autem nervos intendere recusantibus. § 652.
You have two obscure dogmatists without blame. If you interpret deliberate obscurity as obscurity κατ' αἴσθησιν by deliberate plan, lest through scientific and acroamatic meditations one fall into obscurity κατὰ νόησιν, §§631–632, and if you decide that Heraclitus was such in his physical writings, then he is indeed without blame. But then he did not speak so as not to be understood; rather, he spoke so as not to be understood by readers who bring almost only the analogue of reason to reading and refuse to tense the sinews of reason, §652.
L. de fin. II. 15. eo usque procedit, ut concedat duobus modis sine reprehensione fieri,
In De finibus II.15 Cicero proceeds so far as to concede that in two ways it can happen without blame
si quis ita loquatur, ut non intelligatur. Si aut de industria faciat; ut Heraclitus, qui de natura nimis obscure memoravit, aut quum rerum obscuritas, non verborum, facit, ut non intelligatur oratio, qualis est in Timaeo Platonis.
And yet I would have you consider, whether if I, who, as I think, understand Greek very fairly, do still not understand what Epicurus means, it it may not be owing to some fault of his for speaking so as not to be intelligible. And this sometimes happens in two ways, without any blame; either if you do so on purpose, as Heraclitus did, who got the surname of σκοτεινὸς, because he spoke with too much obscurity about natural philosophy; or when the obscurity of the subject itself, not of the language, prevents what is said from being clearly understood, as is the case in the Timæus of Plato..
Habes duos dogmaticos obscuros sine reprehensione.
You have two obscure dogmatists without blame.
Si de industria obscurum interpreteris obscurum κατ' αἴσθησιν deliberato consilio, ne per meditationes scientificas et acroamaticas in obscuritatem κατὰ νόησιν incidat: § 631, 632. si talem in scriptis suis physicis fuisse Heraclitum statuas: est ille quidem sine reprehensione, verum tunc non ita loquutus est, ut non intelligatur, sed ita, ut non intelligatur a lectoribus solum paene rationis analogon ad lectionem afferentibus, rationis autem nervos intendere recusantibus. § 652.
If you interpret deliberate obscurity as obscurity κατ' αἴσθησιν by deliberate plan, lest through scientific and acroamatic meditations one fall into obscurity κατὰ νόησιν, §§631–632, and if you decide that Heraclitus was such in his physical writings, then he is indeed without blame. But then he did not speak so as not to be understood; rather, he spoke so as not to be understood by readers who bring almost only the analogue of reason to reading and refuse to tense the sinews of reason, §652.
L. de fin. II. 15.
In De finibus II.15 Cicero proceeds
eo usque procedit, ut concedat duobus
so far as to concede that in two ways
modis sine reprehensione fieri,
it can happen without blame
si quis ita loquatur, ut non intelligatur. Si aut de industria faciat; ut Heraclitus, qui de natura nimis obscure memoravit, aut quum rerum obscuritas, non verborum, facit, ut non intelligatur oratio, qualis est in Timaeo Platonis.
And yet I would have you consider, whether if I, who, as I think, understand Greek very fairly, do still not understand what Epicurus means, it it may not be owing to some fault of his for speaking so as not to be intelligible. And this sometimes happens in two ways, without any blame; either if you do so on purpose, as Heraclitus did, who got the surname of σκοτεινὸς, because he spoke with too much obscurity about natural philosophy; or when the obscurity of the subject itself, not of the language, prevents what is said from being clearly understood, as is the case in the Timæus of Plato..
Habes duos dogmaticos obscuros sine reprehensione.
You have two obscure dogmatists without blame.
Si de industria obscurum interpreteris obscurum κατ' αἴσθησιν deliberato consilio,
If you interpret deliberate obscurity as obscurity κατ' αἴσθησιν by deliberate plan,
ne per meditationes scientificas et acroamaticas
lest through scientific and acroamatic meditations one fall
in obscuritatem κατὰ νόησιν incidat: § 631, 632.
into obscurity κατὰ νόησιν, §§631–632, and
si talem in scriptis suis physicis fuisse
if you decide that Heraclitus was such in his physical writings,
Heraclitum statuas: est ille quidem sine
then he is indeed without blame.
reprehensione, verum tunc non ita loquutus est, ut non intelligatur,
But then he did not speak so as not to be understood;
sed ita,
rather, he spoke so as not
ut non intelligatur a lectoribus solum paene
to be understood by readers who bring almost only
rationis analogon ad lectionem afferentibus,
the analogue of reason to reading and
rationis autem nervos intendere recusantibus. § 652.
refuse to tense the sinews of reason, §652.
L. de fin. II. 15. eo usque procedit, ut concedat duobus modis sine reprehensione fieri, / In De finibus II.15 Cicero proceeds so far as to concede that in two ways it can happen without blame
si quis ita loquatur, ut non intelligatur. Si aut de industria faciat; ut Heraclitus, qui de natura nimis obscure memoravit, aut quum rerum obscuritas, non verborum, facit, ut non intelligatur oratio, qualis est in Timaeo Platonis.
And yet I would have you consider, whether if I, who, as I think, understand Greek very fairly, do still not understand what Epicurus means, it it may not be owing to some fault of his for speaking so as not to be intelligible. And this sometimes happens in two ways, without any blame; either if you do so on purpose, as Heraclitus did, who got the surname of σκοτεινὸς, because he spoke with too much obscurity about natural philosophy; or when the obscurity of the subject itself, not of the language, prevents what is said from being clearly understood, as is the case in the Timæus of Plato..
Habes duos dogmaticos obscuros sine reprehensione. / You have two obscure dogmatists without blame.
Si de industria obscurum interpreteris obscurum κατ' αἴσθησιν deliberato consilio, ne per meditationes scientificas et acroamaticas in obscuritatem κατὰ νόησιν incidat: § 631, 632. si talem in scriptis suis physicis fuisse Heraclitum statuas: est ille quidem sine reprehensione, verum tunc non ita loquutus est, ut non intelligatur, sed ita, ut non intelligatur a lectoribus solum paene rationis analogon ad lectionem afferentibus, rationis autem nervos intendere recusantibus. § 652. / If you interpret deliberate obscurity as obscurity κατ' αἴσθησιν by deliberate plan, lest through scientific and acroamatic meditations one fall into obscurity κατὰ νόησιν, §§631–632, and if you decide that Heraclitus was such in his physical writings, then he is indeed without blame. But then he did not speak so as not to be understood; rather, he spoke so as not to be understood by readers who bring almost only the analogue of reason to reading and refuse to tense the sinews of reason, §652.
§ 673
Si de industria obscurum interpreteris eum, qui spectatoribus, quales praesertim attendere tenetur, non oscitantibus et merito requisitam attentionem offerentibus, tamen tenebras offundere, fumumque vendere fixum animo habet et propositum: si Heraclitus aliquando saltim, ex atra bile, contemptuque civium, eo lapsus est; § 644. non est sine reprehensione. § 663–665. Si rerum obscuritatem interpreteris eam plerorumque hominum infirmitatem, qua datam rem a sensibus suis natura remotiorem ne mente quidem assequuntur, licet eandem tum alii mentis aciem diligentius exercentes pulcre possint intelligere: tum ipse rem eandem tractaturus clare dilucideque perspiciat; si Platonem in Timaeo de rebus hac ratione subobscuris loqui senseris: hanc ob caussam obscurus est ille quidem sine reprehensione, verum nec ita loquutus est, ut non intelligatur, sed ita, ut non intelligatur, nisi ab iis, quibus volupe est aeque mentem acuere, rerum a sensibus per ipsam naturam remotarum contemplatione, nunc severiori, nunc remissa magis atque iucundiore, § 671.
If by deliberate obscurity you understand someone who, for spectators of the kind he is especially bound to attend, not yawning and offering the deservedly required attention, nevertheless has fixed in mind and purpose to pour darkness over them and sell smoke; if Heraclitus at least sometimes slipped into this from black bile and contempt for his fellow citizens, §644, he is not without blame, §§663–665. If by the obscurity of things you understand that weakness of most human beings by which they do not attain in mind a given thing naturally more remote from their senses, although others, exercising the edge of mind more diligently, can beautifully understand the same thing, and although the author who will treat the same thing sees it clearly and lucidly; if you think Plato speaks in the Timaeus about things somewhat obscure in this way, then for this reason he is indeed obscure without blame. Yet neither did he speak so as not to be understood, but so as not to be understood except by those to whom it is pleasant equally to sharpen the mind by contemplation of things remote from the senses by their very nature, now more severe, now more relaxed and pleasant, §671.
Si de industria obscurum interpreteris eum, qui spectatoribus, quales praesertim attendere tenetur, non oscitantibus et merito requisitam attentionem offerentibus, tamen tenebras offundere, fumumque vendere fixum animo habet et propositum: si Heraclitus aliquando saltim, ex atra bile, contemptuque civium, eo lapsus est; § 644. non est sine reprehensione. § 663–665. Si rerum obscuritatem interpreteris eam plerorumque hominum infirmitatem, qua datam rem a sensibus suis natura remotiorem ne mente quidem assequuntur, licet eandem tum alii mentis aciem diligentius exercentes pulcre possint intelligere: tum ipse rem eandem tractaturus clare dilucideque perspiciat; si Platonem in Timaeo de rebus hac ratione subobscuris loqui senseris: hanc ob caussam obscurus est ille quidem sine reprehensione, verum nec ita loquutus est, ut non intelligatur, sed ita, ut non intelligatur, nisi ab iis, quibus volupe est aeque mentem acuere, rerum a sensibus per ipsam naturam remotarum contemplatione, nunc severiori, nunc remissa magis atque iucundiore, § 671.
If by deliberate obscurity you understand someone who, for spectators of the kind he is especially bound to attend, not yawning and offering the deservedly required attention, nevertheless has fixed in mind and purpose to pour darkness over them and sell smoke; if Heraclitus at least sometimes slipped into this from black bile and contempt for his fellow citizens, §644, he is not without blame, §§663–665. If by the obscurity of things you understand that weakness of most human beings by which they do not attain in mind a given thing naturally more remote from their senses, although others, exercising the edge of mind more diligently, can beautifully understand the same thing, and although the author who will treat the same thing sees it clearly and lucidly; if you think Plato speaks in the Timaeus about things somewhat obscure in this way, then for this reason he is indeed obscure without blame. Yet neither did he speak so as not to be understood, but so as not to be understood except by those to whom it is pleasant equally to sharpen the mind by contemplation of things remote from the senses by their very nature, now more severe, now more relaxed and pleasant, §671.
Si de industria obscurum interpreteris eum,
If by deliberate obscurity you understand someone who,
qui spectatoribus, quales praesertim attendere
for spectators of the kind he is especially bound to attend,
tenetur, non oscitantibus et merito requisitam attentionem
not yawning and offering the deservedly required attention,
offerentibus, tamen tenebras offundere, fumumque vendere fixum
nevertheless has fixed in mind and purpose to pour
animo habet et propositum:
darkness over them and sell smoke;
si Heraclitus aliquando saltim, ex atra bile,
if Heraclitus at least sometimes slipped into this from black bile
contemptuque civium, eo lapsus est; § 644.
and contempt for his fellow citizens, §644,
non est sine reprehensione. § 663–665.
he is not without blame, §§663–665.
Si rerum obscuritatem interpreteris eam plerorumque hominum infirmitatem,
If by the obscurity of things you understand that weakness of most
qua datam rem
human beings by which they do not attain in
a sensibus suis natura remotiorem ne mente quidem
mind a given thing naturally more remote from their senses,
assequuntur, licet eandem tum alii mentis aciem diligentius
although others, exercising the edge of mind more diligently,
exercentes pulcre possint intelligere: tum
can beautifully understand the same thing,
ipse rem eandem
and although the author who will treat the same
tractaturus clare dilucideque perspiciat;
thing sees it clearly and lucidly;
si Platonem in Timaeo de
if you think Plato speaks in the Timaeus about
rebus hac ratione subobscuris loqui senseris:
things somewhat obscure in this
hanc ob caussam obscurus est ille quidem sine reprehensione,
way, then for this reason he is indeed obscure without blame.
verum nec ita loquutus est, ut non intelligatur,
Yet neither did he speak so as not to
sed ita, ut non intelligatur,
be understood, but so as not to
nisi ab iis, quibus volupe est
be understood except by those to whom it is
aeque mentem acuere, rerum a
pleasant equally to sharpen the mind by contemplation of
sensibus per ipsam naturam
things remote from the senses by their very nature,
remotarum contemplatione, nunc severiori, nunc remissa magis atque iucundiore, § 671.
now more severe, now more relaxed and pleasant, §671.
Si de industria obscurum interpreteris eum, qui spectatoribus, quales praesertim attendere tenetur, non oscitantibus et merito requisitam attentionem offerentibus, tamen tenebras offundere, fumumque vendere fixum animo habet et propositum: si Heraclitus aliquando saltim, ex atra bile, contemptuque civium, eo lapsus est; § 644. non est sine reprehensione. § 663–665. Si rerum obscuritatem interpreteris eam plerorumque hominum infirmitatem, qua datam rem a sensibus suis natura remotiorem ne mente quidem assequuntur, licet eandem tum alii mentis aciem diligentius exercentes pulcre possint intelligere: tum ipse rem eandem tractaturus clare dilucideque perspiciat; si Platonem in Timaeo de rebus hac ratione subobscuris loqui senseris: hanc ob caussam obscurus est ille quidem sine reprehensione, verum nec ita loquutus est, ut non intelligatur, sed ita, ut non intelligatur, nisi ab iis, quibus volupe est aeque mentem acuere, rerum a sensibus per ipsam naturam remotarum contemplatione, nunc severiori, nunc remissa magis atque iucundiore, § 671. / If by deliberate obscurity you understand someone who, for spectators of the kind he is especially bound to attend, not yawning and offering the deservedly required attention, nevertheless has fixed in mind and purpose to pour darkness over them and sell smoke; if Heraclitus at least sometimes slipped into this from black bile and contempt for his fellow citizens, §644, he is not without blame, §§663–665. If by the obscurity of things you understand that weakness of most human beings by which they do not attain in mind a given thing naturally more remote from their senses, although others, exercising the edge of mind more diligently, can beautifully understand the same thing, and although the author who will treat the same thing sees it clearly and lucidly; if you think Plato speaks in the Timaeus about things somewhat obscure in this way, then for this reason he is indeed obscure without blame. Yet neither did he speak so as not to be understood, but so as not to be understood except by those to whom it is pleasant equally to sharpen the mind by contemplation of things remote from the senses by their very nature, now more severe, now more relaxed and pleasant, §671.
§ 674
Si rerum obscuritatem interpreteris vel eam absolutam solis chimaeris, somniis obiectivis, figmentis utopicis ac eorum interpretamentis propriam, vel istarum rerum, quas intuitu generis humani adeo
If by the obscurity of things you understand either the absolute obscurity proper only to chimeras, objective dreams, utopian fictions, and their interpretations, or the obscurity of those things which, with respect to the human race, God presses under such a
Caliginosa nocte premit deus,
"The issue of the time to be
Heaven wisely hides in blackest night,"
ut earum quicquam ne probabili quidem aestheticis ratione possimus hariolari, ut eas ne tractaturus quidem de iisdem vel intellexerit, vel dilucide saltim animo perceperit unquam: si Platonem in Timaeo, saltim aliquando, res eiusmodi pictum ire concesseris, vel alia via vitabilem rerum obscuritatem incurrere, § 646. hanc ob caussam obscurus non est sine reprehensione, § 638. nequicquam obscuritate rerum excusatus, § 639, 647–649. Nam
that we cannot even conjecture anything about them by a probable aesthetic reason, so that even the one about to treat them has never understood or at least lucidly perceived them in mind; if you grant that Plato in the Timaeus, at least sometimes, goes to paint things of this kind, or that he incurs in another way an avoidable obscurity of things, §646, for this reason he is not obscure without blame, §638, excused in vain by the obscurity of things, §§639, 647–649. For the worst are αἰνίγματα, that is,
pessima sunt αἰνίγματα, h. e. quae verbis aperta occulto sensu sunt.
Worst of all are the phrases which the Greeks call ἀδιανόητα, that is to say, expressions which, though their meaning is obvious enough on the surface, have a secret meaning,
Quint. VIII. 2.
Quintilian VIII.2.
Si rerum obscuritatem interpreteris vel eam absolutam solis chimaeris, somniis obiectivis, figmentis utopicis ac eorum interpretamentis propriam, vel istarum rerum, quas intuitu generis humani adeo
If by the obscurity of things you understand either the absolute obscurity proper only to chimeras, objective dreams, utopian fictions, and their interpretations, or the obscurity of those things which, with respect to the human race, God presses under such a
Caliginosa nocte premit deus,
"The issue of the time to be
Heaven wisely hides in blackest night,"
ut earum quicquam ne probabili quidem aestheticis ratione possimus hariolari, ut eas ne tractaturus quidem de iisdem vel intellexerit, vel dilucide saltim animo perceperit unquam: si Platonem in Timaeo, saltim aliquando, res eiusmodi pictum ire concesseris, vel alia via vitabilem rerum obscuritatem incurrere, § 646. hanc ob caussam obscurus non est sine reprehensione, § 638. nequicquam obscuritate rerum excusatus, § 639, 647–649. Nam
that we cannot even conjecture anything about them by a probable aesthetic reason, so that even the one about to treat them has never understood or at least lucidly perceived them in mind; if you grant that Plato in the Timaeus, at least sometimes, goes to paint things of this kind, or that he incurs in another way an avoidable obscurity of things, §646, for this reason he is not obscure without blame, §638, excused in vain by the obscurity of things, §§639, 647–649. For the worst are αἰνίγματα, that is,
pessima sunt αἰνίγματα, h. e. quae verbis aperta occulto sensu sunt.
Worst of all are the phrases which the Greeks call ἀδιανόητα, that is to say, expressions which, though their meaning is obvious enough on the surface, have a secret meaning,
Quint. VIII. 2.
Quintilian VIII.2.
Si rerum obscuritatem interpreteris vel
If by the obscurity of things you understand either
eam absolutam solis chimaeris, somniis obiectivis,
the absolute obscurity proper only to chimeras, objective
figmentis utopicis ac eorum interpretamentis propriam,
dreams, utopian fictions, and their interpretations, or the obscurity of those
vel istarum rerum, quas intuitu generis humani
things which, with respect to the human race,
adeo
God presses under such a
Caliginosa nocte premit deus,
"The issue of the time to be
Heaven wisely hides in blackest night,"
ut earum quicquam ne
that we cannot even conjecture anything about them by
probabili quidem aestheticis ratione possimus hariolari,
a probable aesthetic reason, so
ut eas ne tractaturus quidem de
that even the one about to treat them
iisdem vel intellexerit, vel dilucide saltim animo perceperit unquam:
has never understood or at least lucidly perceived them in mind;
si Platonem in Timaeo,
if you grant that Plato in the Timaeus,
saltim aliquando, res eiusmodi pictum
at least sometimes, goes to paint things of this kind,
ire concesseris, vel alia via vitabilem
or that he incurs in another way an avoidable
rerum obscuritatem incurrere, § 646. hanc ob caussam
obscurity of things, §646, for this reason he
obscurus non est sine reprehensione, § 638.
is not obscure without blame, §638,
nequicquam obscuritate rerum excusatus, § 639, 647–649.
excused in vain by the obscurity of things, §§639, 647–649.
Nam
For the worst are αἰνίγματα, that is,
pessima sunt αἰνίγματα, h. e. quae verbis aperta occulto sensu sunt.
Worst of all are the phrases which the Greeks call ἀδιανόητα, that is to say, expressions which, though their meaning is obvious enough on the surface, have a secret meaning,
Quint. VIII. 2.
Quintilian VIII.2.
Si rerum obscuritatem interpreteris vel eam absolutam solis chimaeris, somniis obiectivis, figmentis utopicis ac eorum interpretamentis propriam, vel istarum rerum, quas intuitu generis humani adeo / If by the obscurity of things you understand either the absolute obscurity proper only to chimeras, objective dreams, utopian fictions, and their interpretations, or the obscurity of those things which, with respect to the human race, God presses under such a
Caliginosa nocte premit deus,
"The issue of the time to be
Heaven wisely hides in blackest night,"
ut earum quicquam ne probabili quidem aestheticis ratione possimus hariolari, ut eas ne tractaturus quidem de iisdem vel intellexerit, vel dilucide saltim animo perceperit unquam: si Platonem in Timaeo, saltim aliquando, res eiusmodi pictum ire concesseris, vel alia via vitabilem rerum obscuritatem incurrere, § 646. hanc ob caussam obscurus non est sine reprehensione, § 638. nequicquam obscuritate rerum excusatus, § 639, 647–649. Nam / that we cannot even conjecture anything about them by a probable aesthetic reason, so that even the one about to treat them has never understood or at least lucidly perceived them in mind; if you grant that Plato in the Timaeus, at least sometimes, goes to paint things of this kind, or that he incurs in another way an avoidable obscurity of things, §646, for this reason he is not obscure without blame, §638, excused in vain by the obscurity of things, §§639, 647–649. For the worst are αἰνίγματα, that is,
pessima sunt αἰνίγματα, h. e. quae verbis aperta occulto sensu sunt.
Worst of all are the phrases which the Greeks call ἀδιανόητα, that is to say, expressions which, though their meaning is obvious enough on the surface, have a secret meaning,
Quint. VIII. 2. / Quintilian VIII.2.
§ 675
Si tandem eum omnem neges intelligi, quem de rebus, etiam arduis, disserentem aliqui, vel omnium rerum ac artium, immo linguarum etiam, ignarissimi, non ita capiant, ut omnem singulis exhausisse rem, nihilque fecisse reliqui, iudicetur, quod clarius adhuc perspicere quisquam desiderare possit: tunc ita loqui, ut hac ratione non intelligaris, utique fit sine reprehensione, neque tamen his duobus tantum modis, sed pluribus,
Finally, if you deny that anyone is understood when, discussing even arduous matters, some of the most ignorant people in all things and arts, indeed even in languages, do not grasp him in such a way that he is judged to have exhausted every single matter and left nothing remaining that anyone could desire to perceive still more clearly, then to speak so that you are not understood in this sense certainly happens without blame, and not only in these two ways but in more:
et hanc veniam petimusque damusque vicissim.
"We are conscious of this, and this privilege we demand and allow in turn."
Debuit adhuc nasci ille coquus, qui noverit omnes
Sic condire cibos, sapidi ut sint omnibus aeque.
"The cook is still to be born who knows how to season all foods so that they are equally tasty to all,"
Hor. Hoc significatu dogmaticus omnis inveniet multos, a quibus non intelligatur, § 671. ad sola singularia, quasi glebae, adscriptos; § 404. vel etiam solis heterocosmicis, ne dicam utopicis, animo volvendis assuetos, § 441, 534.
Horace. In this sense every dogmatic writer will find many by whom he is not understood, §671: people attached to singulars alone, like glebes, §404, or even accustomed to turn over in mind only heterocosmic things, not to say utopian ones, §§441, 534.
Si tandem eum omnem neges intelligi, quem de rebus, etiam arduis, disserentem aliqui, vel omnium rerum ac artium, immo linguarum etiam, ignarissimi, non ita capiant, ut omnem singulis exhausisse rem, nihilque fecisse reliqui, iudicetur, quod clarius adhuc perspicere quisquam desiderare possit: tunc ita loqui, ut hac ratione non intelligaris, utique fit sine reprehensione, neque tamen his duobus tantum modis, sed pluribus,
Finally, if you deny that anyone is understood when, discussing even arduous matters, some of the most ignorant people in all things and arts, indeed even in languages, do not grasp him in such a way that he is judged to have exhausted every single matter and left nothing remaining that anyone could desire to perceive still more clearly, then to speak so that you are not understood in this sense certainly happens without blame, and not only in these two ways but in more:
et hanc veniam petimusque damusque vicissim.
"We are conscious of this, and this privilege we demand and allow in turn."
Debuit adhuc nasci ille coquus, qui noverit omnes
Sic condire cibos, sapidi ut sint omnibus aeque.
"The cook is still to be born who knows how to season all foods so that they are equally tasty to all,"
Hor. Hoc significatu dogmaticus omnis inveniet multos, a quibus non intelligatur, § 671. ad sola singularia, quasi glebae, adscriptos; § 404. vel etiam solis heterocosmicis, ne dicam utopicis, animo volvendis assuetos, § 441, 534.
Horace. In this sense every dogmatic writer will find many by whom he is not understood, §671: people attached to singulars alone, like glebes, §404, or even accustomed to turn over in mind only heterocosmic things, not to say utopian ones, §§441, 534.
Si tandem eum omnem neges intelligi, quem de
Finally, if you deny that anyone is understood when,
rebus, etiam arduis, disserentem aliqui,
discussing even arduous matters, some of the most ignorant
vel omnium rerum ac artium, immo linguarum etiam,
people in all things and arts, indeed even
ignarissimi, non ita capiant,
in languages, do not grasp him in such a
ut omnem singulis exhausisse rem,
way that he is judged to have exhausted every
nihilque fecisse reliqui, iudicetur, quod clarius adhuc perspicere quisquam
single matter and left nothing remaining that anyone could
desiderare possit: tunc ita loqui,
desire to perceive still more clearly, then to
ut hac ratione non intelligaris,
speak so that you are not understood
utique fit sine reprehensione,
in this sense certainly happens without blame,
neque tamen his duobus tantum modis, sed pluribus,
and not only in these two ways but in more:
et hanc veniam petimusque damusque vicissim.
"We are conscious of this, and this privilege we demand and allow in turn."
Debuit adhuc nasci ille coquus, qui noverit omnes
Sic condire cibos, sapidi ut sint omnibus aeque.
"The cook is still to be born who knows how to season all foods so that they are equally tasty to all,"
Hor. Hoc significatu dogmaticus omnis inveniet multos,
Horace. In this sense every dogmatic writer will find many
a quibus non intelligatur, § 671.
by whom he is not understood, §671:
ad sola singularia, quasi glebae, adscriptos;
people attached to singulars alone, like glebes,
§ 404. vel etiam solis heterocosmicis,
§404, or even accustomed to turn over in mind only heterocosmic
ne dicam utopicis, animo volvendis assuetos, § 441, 534.
things, not to say utopian ones, §§441, 534.
Si tandem eum omnem neges intelligi, quem de rebus, etiam arduis, disserentem aliqui, vel omnium rerum ac artium, immo linguarum etiam, ignarissimi, non ita capiant, ut omnem singulis exhausisse rem, nihilque fecisse reliqui, iudicetur, quod clarius adhuc perspicere quisquam desiderare possit: tunc ita loqui, ut hac ratione non intelligaris, utique fit sine reprehensione, neque tamen his duobus tantum modis, sed pluribus, / Finally, if you deny that anyone is understood when, discussing even arduous matters, some of the most ignorant people in all things and arts, indeed even in languages, do not grasp him in such a way that he is judged to have exhausted every single matter and left nothing remaining that anyone could desire to perceive still more clearly, then to speak so that you are not understood in this sense certainly happens without blame, and not only in these two ways but in more:
et hanc veniam petimusque damusque vicissim.
"We are conscious of this, and this privilege we demand and allow in turn."
Debuit adhuc nasci ille coquus, qui noverit omnes
Sic condire cibos, sapidi ut sint omnibus aeque.
"The cook is still to be born who knows how to season all foods so that they are equally tasty to all,"
Hor. Hoc significatu dogmaticus omnis inveniet multos, a quibus non intelligatur, § 671. ad sola singularia, quasi glebae, adscriptos; § 404. vel etiam solis heterocosmicis, ne dicam utopicis, animo volvendis assuetos, § 441, 534. / Horace. In this sense every dogmatic writer will find many by whom he is not understood, §671: people attached to singulars alone, like glebes, §404, or even accustomed to turn over in mind only heterocosmic things, not to say utopian ones, §§441, 534.