§ 801
Tropus, uti humana omnia, gradus etiam admittit, et maius ac minus, dum potest crescere. 1) extensive, continuando tropum dati generis per plures cogitationes explicite pingendas aut significandas, et haec cuiuscunque tropi continuatio dabit ALLEGORIAN; 2) intensive, quando non unicum solum et immediatum subiectum comparationis omittitur et occultatur, substituto per tropum termino comparationis, sed ille ponitur comparationis terminus, ex quo debeas, exponendo tropum, eruere primo certum aliquod subiectum comparationis, quod dein, quam primum erutum ac inventum est, subito transit in novum et tacitum etiam terminum relationis, nunc demum expositione repetita pandentem subiectum illud comparationis, quod primario nunc cogitandum, et extra tropum explicite ponendum proprieque significandum fuisset. Haec troporum intensio, tropus, ut ita dicam, interne duplicatus, vel omnino multiplicatus, METALEPSIS est, si metalepsin, de qua § 796. metonymian potius, uti est, denominemus.
Trope, like all human things, also admits degrees and more and less, since it can grow. 1) Extensively, by continuing a trope of a given kind through several thoughts explicitly to be painted or signified; this continuation of any trope will give ALLEGORY. 2) Intensively, when not only the single and immediate subject of comparison is omitted and hidden, with the term of comparison substituted through trope, but that term of comparison is put from which, in expounding the trope, you must first draw out some definite subject of comparison, which then, as soon as it is drawn out and found, suddenly passes into a new and tacit term of relation, now at last, by repeated exposition, revealing that subject of comparison which was primarily to be thought and, outside the trope, explicitly set forth and properly signified. This intensification of tropes, a trope internally doubled, so to speak, or even multiplied, is METALEPSIS, if we name the metalepsis discussed in §796 rather as metonymy, as it is.
Tropus, uti humana omnia, gradus etiam admittit, et maius ac minus, dum potest crescere. 1) extensive, continuando tropum dati generis per plures cogitationes explicite pingendas aut significandas, et haec cuiuscunque tropi continuatio dabit ALLEGORIAN; 2) intensive, quando non unicum solum et immediatum subiectum comparationis omittitur et occultatur, substituto per tropum termino comparationis, sed ille ponitur comparationis terminus, ex quo debeas, exponendo tropum, eruere primo certum aliquod subiectum comparationis, quod dein, quam primum erutum ac inventum est, subito transit in novum et tacitum etiam terminum relationis, nunc demum expositione repetita pandentem subiectum illud comparationis, quod primario nunc cogitandum, et extra tropum explicite ponendum proprieque significandum fuisset.
Trope, like all human things, also admits degrees and more and less, since it can grow. 1) Extensively, by continuing a trope of a given kind through several thoughts explicitly to be painted or signified; this continuation of any trope will give ALLEGORY. 2) Intensively, when not only the single and immediate subject of comparison is omitted and hidden, with the term of comparison substituted through trope, but that term of comparison is put from which, in expounding the trope, you must first draw out some definite subject of comparison, which then, as soon as it is drawn out and found, suddenly passes into a new and tacit term of relation, now at last, by repeated exposition, revealing that subject of comparison which was primarily to be thought and, outside the trope, explicitly set forth and properly signified.
Haec troporum intensio, tropus, ut ita dicam, interne duplicatus, vel omnino multiplicatus, METALEPSIS est, si metalepsin, de qua § 796. metonymian potius, uti est, denominemus.
This intensification of tropes, a trope internally doubled, so to speak, or even multiplied, is METALEPSIS, if we name the metalepsis discussed in §796 rather as metonymy, as it is.
Tropus, uti humana omnia, gradus etiam admittit,
Trope, like all human things, also admits
et maius ac minus, dum potest crescere.
degrees and more and less, since it can grow.
1) extensive, continuando tropum dati
1) Extensively, by continuing a trope of a given
generis per plures cogitationes explicite pingendas aut significandas,
kind through several thoughts explicitly to be painted or signified;
et haec cuiuscunque tropi continuatio dabit ALLEGORIAN;
this continuation of any trope will give ALLEGORY.
2) intensive, quando non unicum solum et immediatum
2) Intensively, when not only the single and immediate
subiectum comparationis omittitur et occultatur,
subject of comparison is omitted and hidden, with the term
substituto per tropum termino comparationis,
of comparison substituted through trope,
sed ille ponitur comparationis terminus, ex
but that term of comparison is put from which,
quo debeas, exponendo tropum, eruere primo certum
in expounding the trope, you must first draw out
aliquod subiectum comparationis, quod dein,
some definite subject of comparison, which then,
quam primum erutum ac inventum est, subito
as soon as it is drawn out and found,
transit in novum et tacitum etiam terminum relationis,
suddenly passes into a new and tacit term of relation,
nunc demum expositione repetita pandentem subiectum illud comparationis,
now at last, by repeated exposition, revealing that subject of comparison
quod primario nunc cogitandum, et extra tropum
which was primarily to be thought and, outside the trope,
explicite ponendum proprieque significandum fuisset.
explicitly set forth and properly signified.
Haec troporum intensio, tropus, ut ita dicam,
This intensification of tropes, a trope
interne duplicatus, vel omnino multiplicatus,
internally doubled, so to speak, or even multiplied,
METALEPSIS est, si metalepsin, de qua § 796.
is METALEPSIS, if we name the metalepsis discussed in §796
metonymian potius, uti est, denominemus.
rather as metonymy, as it is.
Tropus, uti humana omnia, gradus etiam admittit, et maius ac minus, dum potest crescere. 1) extensive, continuando tropum dati generis per plures cogitationes explicite pingendas aut significandas, et haec cuiuscunque tropi continuatio dabit ALLEGORIAN; 2) intensive, quando non unicum solum et immediatum subiectum comparationis omittitur et occultatur, substituto per tropum termino comparationis, sed ille ponitur comparationis terminus, ex quo debeas, exponendo tropum, eruere primo certum aliquod subiectum comparationis, quod dein, quam primum erutum ac inventum est, subito transit in novum et tacitum etiam terminum relationis, nunc demum expositione repetita pandentem subiectum illud comparationis, quod primario nunc cogitandum, et extra tropum explicite ponendum proprieque significandum fuisset. / Trope, like all human things, also admits degrees and more and less, since it can grow. 1) Extensively, by continuing a trope of a given kind through several thoughts explicitly to be painted or signified; this continuation of any trope will give ALLEGORY. 2) Intensively, when not only the single and immediate subject of comparison is omitted and hidden, with the term of comparison substituted through trope, but that term of comparison is put from which, in expounding the trope, you must first draw out some definite subject of comparison, which then, as soon as it is drawn out and found, suddenly passes into a new and tacit term of relation, now at last, by repeated exposition, revealing that subject of comparison which was primarily to be thought and, outside the trope, explicitly set forth and properly signified.
Haec troporum intensio, tropus, ut ita dicam, interne duplicatus, vel omnino multiplicatus, METALEPSIS est, si metalepsin, de qua § 796. metonymian potius, uti est, denominemus. / This intensification of tropes, a trope internally doubled, so to speak, or even multiplied, is METALEPSIS, if we name the metalepsis discussed in §796 rather as metonymy, as it is.
§ 802
Allegorian latius non omni solum troporum generi tribuimus, ironiae etiam, § 801. uniformiter decurrenti, qualis esset congeries metaphorarum, quarum et inter terminos comparationis est nexus quidam arctior analogo rationis observandus, congeries metonymiarum eiusmodi, e. c. sed etiam crama quoddam et miscelam troporum diversi generis serie continua sese excipientium, ita, ut allegorumena sint, quibuscunque subest sensus mysticus. Iam clarum est, quanta hic pateat ianua in caliginem aestheticam, quanta sit opus cura, ne longius petitum videatur, obscuritatis potius, quam illustrationis, argumentum, § 634, 741. Hinc umbram qui malunt, quam noctem, ALLEGORIIS PURIS, quarum subiecta comparationis omittuntur omnia, saepe praeferunt MIXTAS, quibus saltim aliquando, clavium instar, subiecta comparationis, explicite etiam cogitata, interseruntur. § 736.
We attribute allegory broadly not only to every kind of trope, even to irony, §801, running uniformly, such as a heap of metaphors among whose terms of comparison there is also a rather close connection to be observed by the analogue of reason, a heap of such metonymies, and so forth, but also to a certain crama and mixture of tropes of different kinds following one another in a continuous series, so that the allegorized things are whatever have a mystical sense beneath them. It is now clear how great a door is opened here into aesthetic darkness, and how much care is needed lest it seem far-fetched, an argument of obscurity rather than illustration, §§634, 741. Hence those who prefer shade to night often prefer MIXED allegories, into which, at least sometimes, the subjects of comparison explicitly thought are inserted like keys, to PURE ALLEGORIES, whose subjects of comparison are all omitted, §736.
Allegorian latius non omni solum troporum generi tribuimus, ironiae etiam, § 801. uniformiter decurrenti, qualis esset congeries metaphorarum, quarum et inter terminos comparationis est nexus quidam arctior analogo rationis observandus, congeries metonymiarum eiusmodi, e. c. sed etiam crama quoddam et miscelam troporum diversi generis serie continua sese excipientium, ita, ut allegorumena sint, quibuscunque subest sensus mysticus.
We attribute allegory broadly not only to every kind of trope, even to irony, §801, running uniformly, such as a heap of metaphors among whose terms of comparison there is also a rather close connection to be observed by the analogue of reason, a heap of such metonymies, and so forth, but also to a certain crama and mixture of tropes of different kinds following one another in a continuous series, so that the allegorized things are whatever have a mystical sense beneath them.
Iam clarum est, quanta hic pateat ianua in caliginem aestheticam, quanta sit opus cura, ne longius petitum videatur, obscuritatis potius, quam illustrationis, argumentum, § 634, 741. Hinc umbram qui malunt, quam noctem, ALLEGORIIS PURIS, quarum subiecta comparationis omittuntur omnia, saepe praeferunt MIXTAS, quibus saltim aliquando, clavium instar, subiecta comparationis, explicite etiam cogitata, interseruntur. § 736.
It is now clear how great a door is opened here into aesthetic darkness, and how much care is needed lest it seem far-fetched, an argument of obscurity rather than illustration, §§634, 741. Hence those who prefer shade to night often prefer MIXED allegories, into which, at least sometimes, the subjects of comparison explicitly thought are inserted like keys, to PURE ALLEGORIES, whose subjects of comparison are all omitted, §736.
Allegorian latius non omni solum troporum generi tribuimus,
We attribute allegory broadly not only to every kind of
ironiae etiam, § 801. uniformiter decurrenti,
trope, even to irony, §801, running uniformly, such as
qualis esset congeries metaphorarum, quarum et inter terminos
a heap of metaphors among whose terms
comparationis est
of comparison there is also a rather close connection
nexus quidam arctior analogo rationis observandus,
to be observed by the analogue of reason, a
congeries metonymiarum eiusmodi, e. c.
heap of such metonymies, and so forth,
sed etiam crama quoddam et
but also to a certain crama and mixture
miscelam troporum diversi generis serie continua sese
of tropes of different kinds following one another in a continuous series,
excipientium, ita, ut allegorumena sint,
so that the allegorized things are whatever
quibuscunque subest sensus mysticus.
have a mystical sense beneath them.
Iam clarum est,
It is now clear how great a door is
quanta hic pateat ianua in caliginem aestheticam, quanta
opened here into aesthetic darkness,
sit opus cura, ne longius petitum videatur,
and how much care is needed lest it seem far-fetched,
obscuritatis potius, quam illustrationis, argumentum, § 634, 741.
an argument of obscurity rather than illustration, §§634, 741.
Hinc umbram qui malunt, quam noctem,
Hence those who prefer shade to night often
ALLEGORIIS PURIS, quarum
prefer MIXED allegories, into which, at least sometimes,
subiecta comparationis omittuntur omnia, saepe praeferunt MIXTAS,
the subjects of comparison explicitly thought are inserted like
quibus saltim aliquando, clavium instar, subiecta comparationis, explicite etiam cogitata, interseruntur.
keys, to PURE ALLEGORIES, whose subjects of comparison are all omitted,
§ 736.
§736.
Allegorian latius non omni solum troporum generi tribuimus, ironiae etiam, § 801. uniformiter decurrenti, qualis esset congeries metaphorarum, quarum et inter terminos comparationis est nexus quidam arctior analogo rationis observandus, congeries metonymiarum eiusmodi, e. c. sed etiam crama quoddam et miscelam troporum diversi generis serie continua sese excipientium, ita, ut allegorumena sint, quibuscunque subest sensus mysticus. / We attribute allegory broadly not only to every kind of trope, even to irony, §801, running uniformly, such as a heap of metaphors among whose terms of comparison there is also a rather close connection to be observed by the analogue of reason, a heap of such metonymies, and so forth, but also to a certain crama and mixture of tropes of different kinds following one another in a continuous series, so that the allegorized things are whatever have a mystical sense beneath them.
Iam clarum est, quanta hic pateat ianua in caliginem aestheticam, quanta sit opus cura, ne longius petitum videatur, obscuritatis potius, quam illustrationis, argumentum, § 634, 741. Hinc umbram qui malunt, quam noctem, ALLEGORIIS PURIS, quarum subiecta comparationis omittuntur omnia, saepe praeferunt MIXTAS, quibus saltim aliquando, clavium instar, subiecta comparationis, explicite etiam cogitata, interseruntur. § 736. / It is now clear how great a door is opened here into aesthetic darkness, and how much care is needed lest it seem far-fetched, an argument of obscurity rather than illustration, §§634, 741. Hence those who prefer shade to night often prefer MIXED allegories, into which, at least sometimes, the subjects of comparison explicitly thought are inserted like keys, to PURE ALLEGORIES, whose subjects of comparison are all omitted, §736.
§ 803
Allegoria pura Ciceronis est pro Quinctio:
A pure allegory of Cicero is in Pro Quinctio:
Ita fit, ut ego, qui tela depellere, et vulneribus mederi debeam, tum id facere cogar, quum etiam telum adversarius nullum iecerit; illis autem id tempus impugnandi detur, quum et vitandi istorum impetus potestas ademta nobis erit, et, si qua in re, quod parati sunt facere, venenatum aliquod telum iecerint, medicinae faciendae locus non erit.
Matters are so managed, that I, who ought rather to ward off the darts of our adversary and to heal the wounds he has inflicted, am compelled to do so now, even when the adversary has cast no dart; and that that time is given to them to attack us when the power of avoiding their attacks is to be taken from us; and if in any particular they should (as they are well prepared to do) cast any false accusation like a poisoned arrow at us, there will be no opportunity for applying a remedy..
Mistam habet pro Milone:
He has a mixed allegory in Pro Milone:
Equidem caeteras tempestates et procellas in illis duntaxat fluctibus concionum semper putavi Miloni esse subeundas.
I have always thought indeed that Milo had to encounter the other storms and tempests in these billows of the assemblies because he always espoused the cause of the good against the bad;.
Huc fabulae, § 526. apologii, § 537. et AENIGMATA, complexus praedicatorum non bene convenientium, et vix in una sede, uno subiecto, morantium; quorum subiectum, clavis, vel reticetur, vel occulitur. Iustus lucis et umbrae dispensator Virgilius, imitatus oracula, § 671. non abhorruit ab allegoria descendentis antonomasiae, § 798, 801:
Here belong fables, §526, apologues, §537, and AENIGMATA, riddles, complexes of predicates not well agreeing and scarcely dwelling in one seat or one subject, whose subject, the key, is either suppressed or hidden. Virgil, just distributor of light and shade, imitating oracles, §671, did not shrink from an allegory of descending antonomasia, §§798, 801:
Non Simois tibi, nec Xanthus, nec Dorica castra
Defuerint. Alius Latio iam partus Achilles
Natus et ipse dea.
"Simois, Xanthus, and the Dorian horde
Thou shalt behold; a new Achilles now
In Latium breathes,—he, too, of goddess born;"
Allegoria pura Ciceronis est pro Quinctio:
A pure allegory of Cicero is in Pro Quinctio:
Ita fit, ut ego, qui tela depellere, et vulneribus mederi debeam, tum id facere cogar, quum etiam telum adversarius nullum iecerit; illis autem id tempus impugnandi detur, quum et vitandi istorum impetus potestas ademta nobis erit, et, si qua in re, quod parati sunt facere, venenatum aliquod telum iecerint, medicinae faciendae locus non erit.
Matters are so managed, that I, who ought rather to ward off the darts of our adversary and to heal the wounds he has inflicted, am compelled to do so now, even when the adversary has cast no dart; and that that time is given to them to attack us when the power of avoiding their attacks is to be taken from us; and if in any particular they should (as they are well prepared to do) cast any false accusation like a poisoned arrow at us, there will be no opportunity for applying a remedy..
Mistam habet pro Milone:
He has a mixed allegory in Pro Milone:
Equidem caeteras tempestates et procellas in illis duntaxat fluctibus concionum semper putavi Miloni esse subeundas.
I have always thought indeed that Milo had to encounter the other storms and tempests in these billows of the assemblies because he always espoused the cause of the good against the bad;.
Huc fabulae, § 526. apologii, § 537. et AENIGMATA, complexus praedicatorum non bene convenientium, et vix in una sede, uno subiecto, morantium; quorum subiectum, clavis, vel reticetur, vel occulitur.
Here belong fables, §526, apologues, §537, and AENIGMATA, riddles, complexes of predicates not well agreeing and scarcely dwelling in one seat or one subject, whose subject, the key, is either suppressed or hidden.
Iustus lucis et umbrae dispensator Virgilius, imitatus oracula, § 671. non abhorruit ab allegoria descendentis antonomasiae, § 798, 801:
Virgil, just distributor of light and shade, imitating oracles, §671, did not shrink from an allegory of descending antonomasia, §§798, 801:
Non Simois tibi, nec Xanthus, nec Dorica castra
Defuerint. Alius Latio iam partus Achilles
Natus et ipse dea.
"Simois, Xanthus, and the Dorian horde
Thou shalt behold; a new Achilles now
In Latium breathes,—he, too, of goddess born;"
Allegoria pura Ciceronis est pro Quinctio:
A pure allegory of Cicero is in Pro Quinctio:
Ita fit, ut ego, qui tela depellere, et vulneribus mederi debeam, tum id facere cogar, quum etiam telum adversarius nullum iecerit; illis autem id tempus impugnandi detur, quum et vitandi istorum impetus potestas ademta nobis erit, et, si qua in re, quod parati sunt facere, venenatum aliquod telum iecerint, medicinae faciendae locus non erit.
Matters are so managed, that I, who ought rather to ward off the darts of our adversary and to heal the wounds he has inflicted, am compelled to do so now, even when the adversary has cast no dart; and that that time is given to them to attack us when the power of avoiding their attacks is to be taken from us; and if in any particular they should (as they are well prepared to do) cast any false accusation like a poisoned arrow at us, there will be no opportunity for applying a remedy..
Mistam habet pro Milone:
He has a mixed allegory in Pro Milone:
Equidem caeteras tempestates et procellas in illis duntaxat fluctibus concionum semper putavi Miloni esse subeundas.
I have always thought indeed that Milo had to encounter the other storms and tempests in these billows of the assemblies because he always espoused the cause of the good against the bad;.
Huc fabulae, § 526. apologii, § 537.
Here belong fables, §526, apologues, §537,
et AENIGMATA, complexus praedicatorum non bene convenientium,
and AENIGMATA, riddles, complexes of predicates not well agreeing
et vix in una sede, uno subiecto, morantium;
and scarcely dwelling in one seat or one subject,
quorum subiectum, clavis, vel reticetur, vel occulitur.
whose subject, the key, is either suppressed or hidden.
Iustus lucis et umbrae dispensator Virgilius, imitatus oracula, § 671.
Virgil, just distributor of light and shade, imitating oracles, §671,
non abhorruit ab allegoria descendentis antonomasiae, § 798, 801:
did not shrink from an allegory of descending antonomasia, §§798, 801:
Non Simois tibi, nec Xanthus, nec Dorica castra
Defuerint. Alius Latio iam partus Achilles
Natus et ipse dea.
"Simois, Xanthus, and the Dorian horde
Thou shalt behold; a new Achilles now
In Latium breathes,—he, too, of goddess born;"
Allegoria pura Ciceronis est pro Quinctio: / A pure allegory of Cicero is in Pro Quinctio:
Ita fit, ut ego, qui tela depellere, et vulneribus mederi debeam, tum id facere cogar, quum etiam telum adversarius nullum iecerit; illis autem id tempus impugnandi detur, quum et vitandi istorum impetus potestas ademta nobis erit, et, si qua in re, quod parati sunt facere, venenatum aliquod telum iecerint, medicinae faciendae locus non erit.
Matters are so managed, that I, who ought rather to ward off the darts of our adversary and to heal the wounds he has inflicted, am compelled to do so now, even when the adversary has cast no dart; and that that time is given to them to attack us when the power of avoiding their attacks is to be taken from us; and if in any particular they should (as they are well prepared to do) cast any false accusation like a poisoned arrow at us, there will be no opportunity for applying a remedy..
Mistam habet pro Milone: / He has a mixed allegory in Pro Milone:
Equidem caeteras tempestates et procellas in illis duntaxat fluctibus concionum semper putavi Miloni esse subeundas.
I have always thought indeed that Milo had to encounter the other storms and tempests in these billows of the assemblies because he always espoused the cause of the good against the bad;.
Huc fabulae, § 526. apologii, § 537. et AENIGMATA, complexus praedicatorum non bene convenientium, et vix in una sede, uno subiecto, morantium; quorum subiectum, clavis, vel reticetur, vel occulitur. / Here belong fables, §526, apologues, §537, and AENIGMATA, riddles, complexes of predicates not well agreeing and scarcely dwelling in one seat or one subject, whose subject, the key, is either suppressed or hidden.
Iustus lucis et umbrae dispensator Virgilius, imitatus oracula, § 671. non abhorruit ab allegoria descendentis antonomasiae, § 798, 801: / Virgil, just distributor of light and shade, imitating oracles, §671, did not shrink from an allegory of descending antonomasia, §§798, 801:
Non Simois tibi, nec Xanthus, nec Dorica castra
Defuerint. Alius Latio iam partus Achilles
Natus et ipse dea.
"Simois, Xanthus, and the Dorian horde
Thou shalt behold; a new Achilles now
In Latium breathes,—he, too, of goddess born;"
§ 804
Quem protendit tropum allegoria, nisi serio caveas, in turpem obscuritatem, intendit metalepsis, § 801. Sed videamus bonas. In primo § 789. exemplo habes synecdochen duplicatam 1) adscendentem totius pro parte, ulmorum pro virgis, et 2) descendentem inferioris pro superiori ulmearum virgarum pro quibusvis ligneis. In passere Catulli est, § 790. 1) metonymia signati pro signo, vel contenti pro continente, et deinde 2) synecdoche partis pro toto. In illo:
The trope which allegory extends into ugly obscurity unless you take serious care, metalepsis intensifies, §801. But let us see good ones. In the first example of §789 you have doubled synecdoche: 1) ascending, whole for part, elms for switches, and 2) descending, inferior for superior, elm switches for any wooden ones. In Catullus' sparrow, §790, there is 1) metonymy of signified for sign, or contained for container, and then 2) synecdoche of part for whole. In
Integritas tua te purgavit,
"Believe me, your well known integrity has cleared you of all blame, your modesty has saved you, your past life has been your salvation."
§ 791. est metaphora et ironia complicatae. In primo § 794. exemplo est metalepsis primo metonymiam continentis pro contento, et dein synecdochen totius pro parte sistens, nisi omnes earum urbium cives fabros ferrarios, instar Cyclopum, iudicaveris. Quando pro: nunc meridies est, dicitur:
§791, metaphor and irony are complicated together. In the first example of §794 there is metalepsis first presenting metonymy of container for contained, and then synecdoche of whole for part, unless you judge all the citizens of those cities to be blacksmiths like Cyclopes. When for "it is now midday" one says
Nunc pecudes frigora captant,
"Now even the cattle court the cooling shade"
habes metalepsin metonymiae, qua 1) contentum, phaenomenon rusticum, pro continente tempore et 2) contentum frigus pro continente aura ventove dicitur, nisi malis ultimum tropum synecdochen partis pro toto dicere, quo pertinet tropus abstracti pro concreto. § 794. ove frigido.
you have metalepsis of metonymy by which 1) the content, a rustic phenomenon, is said for the containing time, and 2) the content coolness for the containing air or wind, unless you prefer to call the final trope synecdoche of part for whole, to which belongs the trope of abstract for concrete, §794: "with cold sheep."
Quem protendit tropum allegoria, nisi serio caveas, in turpem obscuritatem, intendit metalepsis, § 801. Sed videamus bonas.
The trope which allegory extends into ugly obscurity unless you take serious care, metalepsis intensifies, §801. But let us see good ones.
In primo § 789. exemplo habes synecdochen duplicatam 1) adscendentem totius pro parte, ulmorum pro virgis, et 2) descendentem inferioris pro superiori ulmearum virgarum pro quibusvis ligneis.
In the first example of §789 you have doubled synecdoche: 1) ascending, whole for part, elms for switches, and 2) descending, inferior for superior, elm switches for any wooden ones.
In passere Catulli est, § 790. 1) metonymia signati pro signo, vel contenti pro continente, et deinde 2) synecdoche partis pro toto.
In Catullus' sparrow, §790, there is 1) metonymy of signified for sign, or contained for container, and then 2) synecdoche of part for whole.
In illo:
In
Integritas tua te purgavit,
"Believe me, your well known integrity has cleared you of all blame, your modesty has saved you, your past life has been your salvation."
§ 791. est metaphora et ironia complicatae.
§791, metaphor and irony are complicated together.
In primo § 794. exemplo est metalepsis primo metonymiam continentis pro contento, et dein synecdochen totius pro parte sistens, nisi omnes earum urbium cives fabros ferrarios, instar Cyclopum, iudicaveris.
In the first example of §794 there is metalepsis first presenting metonymy of container for contained, and then synecdoche of whole for part, unless you judge all the citizens of those cities to be blacksmiths like Cyclopes.
Quando pro: nunc meridies est, dicitur:
When for "it is now midday" one says
Nunc pecudes frigora captant,
"Now even the cattle court the cooling shade"
habes metalepsin metonymiae, qua 1) contentum, phaenomenon rusticum, pro continente tempore et 2) contentum frigus pro continente aura ventove dicitur, nisi malis ultimum tropum synecdochen partis pro toto dicere, quo pertinet tropus abstracti pro concreto. § 794. ove frigido.
you have metalepsis of metonymy by which 1) the content, a rustic phenomenon, is said for the containing time, and 2) the content coolness for the containing air or wind, unless you prefer to call the final trope synecdoche of part for whole, to which belongs the trope of abstract for concrete, §794: "with cold sheep."
Quem protendit tropum allegoria,
The trope which allegory extends into ugly obscurity
nisi serio caveas, in turpem obscuritatem, intendit metalepsis, § 801.
unless you take serious care, metalepsis intensifies, §801.
Sed videamus bonas.
But let us see good ones.
In primo § 789. exemplo habes synecdochen
In the first example of §789 you have doubled synecdoche:
duplicatam 1) adscendentem totius pro parte, ulmorum pro virgis,
1) ascending, whole for part, elms for switches,
et 2) descendentem inferioris pro superiori ulmearum virgarum pro quibusvis ligneis.
and 2) descending, inferior for superior, elm switches for any wooden ones.
In passere Catulli est, § 790. 1) metonymia
In Catullus' sparrow, §790, there is 1) metonymy
signati pro signo, vel contenti pro continente,
of signified for sign, or contained for container,
et deinde 2) synecdoche partis pro toto.
and then 2) synecdoche of part for whole.
In illo:
In
Integritas tua te purgavit,
"Believe me, your well known integrity has cleared you of all blame, your modesty has saved you, your past life has been your salvation."
§ 791. est metaphora et ironia complicatae.
§791, metaphor and irony are complicated together.
In primo § 794.
In the first example of §794
exemplo est metalepsis primo metonymiam continentis pro contento,
there is metalepsis first presenting metonymy of container for contained,
et dein synecdochen totius pro parte sistens,
and then synecdoche of whole for part,
nisi omnes earum urbium cives fabros ferrarios,
unless you judge all the citizens of those cities to be
instar Cyclopum, iudicaveris.
blacksmiths like Cyclopes.
Quando pro: nunc meridies est, dicitur:
When for "it is now midday" one says
Nunc pecudes frigora captant,
"Now even the cattle court the cooling shade"
habes metalepsin metonymiae, qua 1) contentum,
you have metalepsis of metonymy by which 1) the content,
phaenomenon rusticum, pro continente tempore
a rustic phenomenon, is said for the containing time,
et 2) contentum frigus pro continente aura ventove dicitur,
and 2) the content coolness for the containing air or wind,
nisi malis ultimum tropum synecdochen
unless you prefer to call the final trope synecdoche
partis pro toto dicere, quo pertinet tropus
of part for whole, to which belongs the trope
abstracti pro concreto. § 794. ove frigido.
of abstract for concrete, §794: "with cold sheep."
Quem protendit tropum allegoria, nisi serio caveas, in turpem obscuritatem, intendit metalepsis, § 801. Sed videamus bonas. / The trope which allegory extends into ugly obscurity unless you take serious care, metalepsis intensifies, §801. But let us see good ones.
In primo § 789. exemplo habes synecdochen duplicatam 1) adscendentem totius pro parte, ulmorum pro virgis, et 2) descendentem inferioris pro superiori ulmearum virgarum pro quibusvis ligneis. / In the first example of §789 you have doubled synecdoche: 1) ascending, whole for part, elms for switches, and 2) descending, inferior for superior, elm switches for any wooden ones.
In passere Catulli est, § 790. 1) metonymia signati pro signo, vel contenti pro continente, et deinde 2) synecdoche partis pro toto. / In Catullus' sparrow, §790, there is 1) metonymy of signified for sign, or contained for container, and then 2) synecdoche of part for whole.
In illo: / In
Integritas tua te purgavit,
"Believe me, your well known integrity has cleared you of all blame, your modesty has saved you, your past life has been your salvation."
§ 791. est metaphora et ironia complicatae. / §791, metaphor and irony are complicated together.
In primo § 794. exemplo est metalepsis primo metonymiam continentis pro contento, et dein synecdochen totius pro parte sistens, nisi omnes earum urbium cives fabros ferrarios, instar Cyclopum, iudicaveris. / In the first example of §794 there is metalepsis first presenting metonymy of container for contained, and then synecdoche of whole for part, unless you judge all the citizens of those cities to be blacksmiths like Cyclopes.
Quando pro: nunc meridies est, dicitur: / When for "it is now midday" one says
Nunc pecudes frigora captant,
"Now even the cattle court the cooling shade"
habes metalepsin metonymiae, qua 1) contentum, phaenomenon rusticum, pro continente tempore et 2) contentum frigus pro continente aura ventove dicitur, nisi malis ultimum tropum synecdochen partis pro toto dicere, quo pertinet tropus abstracti pro concreto. § 794. ove frigido. / you have metalepsis of metonymy by which 1) the content, a rustic phenomenon, is said for the containing time, and 2) the content coolness for the containing air or wind, unless you prefer to call the final trope synecdoche of part for whole, to which belongs the trope of abstract for concrete, §794: "with cold sheep."
§ 805
Durat adhuc allegoria, § 801. metonymiae contentorum phaenomenorum rusticorum pro continente tempore, § 794. et tamen accedit per metalepsin antonomasia descendens, quando Thestylis pro quavis muliere rustica ponitur, § 798. Quum homo, dum calet, devorandus censetur, § 795. metonymiae possessoris pro re, quam habet, per metalepsin additur altera, qua phaenomena corporis in anima simultaneis solent substitui. Iupiter § 141. pro vento est metalepsis ex metonymia dei pro re, cui praeest, et ex synecdoche generis superioris pro inferiori, concrescens. Praesit enim aeri iam Iupiter, non Iuno, non tamen aerem generatim, sed aerem vehementius commotum indicare poeta voluit. Pari ratione fax in hoc Catulli loco dictus est per metalepsin metaphoram et synecdochen partis pro toto comprehendentem.
The allegory of metonymy of contained rustic phenomena for containing time, §794, still endures, and yet by metalepsis descending antonomasia is added when Thestylis is put for any rustic woman, §798. When a man, while he is hot, is judged fit to be devoured, §795, another metonymy is added by metalepsis to the metonymy of possessor for the thing he has, by which bodily phenomena are usually substituted for things simultaneous in the soul. Jupiter, §141, for wind is metalepsis growing together from metonymy of god for the thing over which he presides and from synecdoche of superior genus for inferior. For Jupiter may preside over air now, not Juno, but the poet wished to indicate not air generally but air more vehemently moved. In the same way torch in this place of Catullus is said by metalepsis comprehending metaphor and synecdoche of part for whole.
Durat adhuc allegoria, § 801. metonymiae contentorum phaenomenorum rusticorum pro continente tempore, § 794. et tamen accedit per metalepsin antonomasia descendens, quando Thestylis pro quavis muliere rustica ponitur, § 798. Quum homo, dum calet, devorandus censetur, § 795. metonymiae possessoris pro re, quam habet, per metalepsin additur altera, qua phaenomena corporis in anima simultaneis solent substitui.
The allegory of metonymy of contained rustic phenomena for containing time, §794, still endures, and yet by metalepsis descending antonomasia is added when Thestylis is put for any rustic woman, §798. When a man, while he is hot, is judged fit to be devoured, §795, another metonymy is added by metalepsis to the metonymy of possessor for the thing he has, by which bodily phenomena are usually substituted for things simultaneous in the soul.
Iupiter § 141. pro vento est metalepsis ex metonymia dei pro re, cui praeest, et ex synecdoche generis superioris pro inferiori, concrescens.
Jupiter, §141, for wind is metalepsis growing together from metonymy of god for the thing over which he presides and from synecdoche of superior genus for inferior.
Praesit enim aeri iam Iupiter, non Iuno, non tamen aerem generatim, sed aerem vehementius commotum indicare poeta voluit.
For Jupiter may preside over air now, not Juno, but the poet wished to indicate not air generally but air more vehemently moved.
Pari ratione fax in hoc Catulli loco dictus est per metalepsin metaphoram et synecdochen partis pro toto comprehendentem.
In the same way torch in this place of Catullus is said by metalepsis comprehending metaphor and synecdoche of part for whole.
Durat adhuc allegoria, § 801. metonymiae contentorum phaenomenorum rusticorum pro continente tempore,
The allegory of metonymy of contained rustic phenomena for containing time,
§ 794. et tamen accedit per metalepsin antonomasia descendens,
§794, still endures, and yet by metalepsis descending antonomasia is added
quando Thestylis pro quavis muliere rustica ponitur, § 798.
when Thestylis is put for any rustic woman, §798.
Quum homo,
When a man, while he is hot, is judged fit
dum calet, devorandus censetur, § 795. metonymiae
to be devoured, §795, another metonymy is added
possessoris pro re,
by metalepsis to the metonymy of possessor
quam habet, per metalepsin additur altera,
for the thing he has, by
qua phaenomena corporis
which bodily phenomena are usually substituted for things simultaneous
in anima simultaneis solent substitui.
in the soul.
Iupiter § 141. pro vento est metalepsis ex
Jupiter, §141, for wind is metalepsis growing together from
metonymia dei pro re, cui praeest,
metonymy of god for the thing over which
et ex synecdoche generis superioris pro inferiori, concrescens.
he presides and from synecdoche of superior genus for inferior.
Praesit enim aeri iam Iupiter,
For Jupiter may preside over air now,
non Iuno, non tamen aerem generatim,
not Juno, but the poet wished to indicate not air generally
sed aerem vehementius commotum indicare poeta voluit.
but air more vehemently moved.
Pari ratione fax in hoc Catulli loco
In the same way torch in this place
dictus est per metalepsin metaphoram et
of Catullus is said by metalepsis comprehending metaphor and
synecdochen partis pro toto comprehendentem.
synecdoche of part for whole.
Durat adhuc allegoria, § 801. metonymiae contentorum phaenomenorum rusticorum pro continente tempore, § 794. et tamen accedit per metalepsin antonomasia descendens, quando Thestylis pro quavis muliere rustica ponitur, § 798. Quum homo, dum calet, devorandus censetur, § 795. metonymiae possessoris pro re, quam habet, per metalepsin additur altera, qua phaenomena corporis in anima simultaneis solent substitui. / The allegory of metonymy of contained rustic phenomena for containing time, §794, still endures, and yet by metalepsis descending antonomasia is added when Thestylis is put for any rustic woman, §798. When a man, while he is hot, is judged fit to be devoured, §795, another metonymy is added by metalepsis to the metonymy of possessor for the thing he has, by which bodily phenomena are usually substituted for things simultaneous in the soul.
Iupiter § 141. pro vento est metalepsis ex metonymia dei pro re, cui praeest, et ex synecdoche generis superioris pro inferiori, concrescens. / Jupiter, §141, for wind is metalepsis growing together from metonymy of god for the thing over which he presides and from synecdoche of superior genus for inferior.
Praesit enim aeri iam Iupiter, non Iuno, non tamen aerem generatim, sed aerem vehementius commotum indicare poeta voluit. / For Jupiter may preside over air now, not Juno, but the poet wished to indicate not air generally but air more vehemently moved.
Pari ratione fax in hoc Catulli loco dictus est per metalepsin metaphoram et synecdochen partis pro toto comprehendentem. / In the same way torch in this place of Catullus is said by metalepsis comprehending metaphor and synecdoche of part for whole.
§ 806
Ad metalepsin referri poterunt pleraeque syllepses, uti vocant casus, in quibus unum signum duos significatus, utrumque primarium, sustinere videatur. § 801.
Most syllepses, as they call the cases in which one sign seems to sustain two meanings, each primary, can be referred to metalepsis, §801:
Nerine Galatea, thymo mihi dulcior Hyblae.
"Daughter of Nereus, Galatea mine,
sweeter than Hybla-thyme, more white than swans,"
ecl. 7. Hic in dulcior syllepsin deprehendunt, quae concrescens ex metaphora et synecdoche speciei pro genere metalepsis est. Si tropum durum et longius petitum CATACHRESIN et abusionem dicamus, fallor, an eius, quid tropus sit, non satis meminimus? § 780. Est dura, est longius petita perceptionis pro perceptione, signi improprii pro proprio, vocabuli translati in locum proprii substitutio, sed eo ipso, quia dura, quia longius est petita, quamquam excusari nonnunquam ipsa necessitate potest, tamen tropus nunquam est, saepe tropis opposita cogitationum deformatio. De tropis etiam valent observata de figuris, § 339. quoniam sunt figurae crypticae, § 783.
Eclogue 7. Here they detect in sweeter a syllepsis which, growing from metaphor and synecdoche of species for genus, is metalepsis. If we call a hard and far-fetched trope CATACHRESIS and abuse, am I mistaken, or have we not sufficiently remembered what a trope is? §780. It is a hard, far-fetched substitution of perception for perception, of improper sign for proper, of transferred word in place of proper; but by that very fact, because it is hard and fetched from far away, although it can sometimes be excused by necessity itself, it is never a trope, but often a deformation of thoughts opposed to tropes. The observations about figures, §339, also hold of tropes, since they are cryptic figures, §783.
Ad metalepsin referri poterunt pleraeque syllepses, uti vocant casus, in quibus unum signum duos significatus, utrumque primarium, sustinere videatur. § 801.
Most syllepses, as they call the cases in which one sign seems to sustain two meanings, each primary, can be referred to metalepsis, §801:
Nerine Galatea, thymo mihi dulcior Hyblae.
"Daughter of Nereus, Galatea mine,
sweeter than Hybla-thyme, more white than swans,"
ecl. 7. Hic in dulcior syllepsin deprehendunt, quae concrescens ex metaphora et synecdoche speciei pro genere metalepsis est.
Eclogue 7. Here they detect in sweeter a syllepsis which, growing from metaphor and synecdoche of species for genus, is metalepsis.
Si tropum durum et longius petitum CATACHRESIN et abusionem dicamus, fallor, an eius, quid tropus sit, non satis meminimus? § 780. Est dura, est longius petita perceptionis pro perceptione, signi improprii pro proprio, vocabuli translati in locum proprii substitutio, sed eo ipso, quia dura, quia longius est petita, quamquam excusari nonnunquam ipsa necessitate potest, tamen tropus nunquam est, saepe tropis opposita cogitationum deformatio.
If we call a hard and far-fetched trope CATACHRESIS and abuse, am I mistaken, or have we not sufficiently remembered what a trope is? §780. It is a hard, far-fetched substitution of perception for perception, of improper sign for proper, of transferred word in place of proper; but by that very fact, because it is hard and fetched from far away, although it can sometimes be excused by necessity itself, it is never a trope, but often a deformation of thoughts opposed to tropes.
De tropis etiam valent observata de figuris, § 339. quoniam sunt figurae crypticae, § 783.
The observations about figures, §339, also hold of tropes, since they are cryptic figures, §783.
Ad metalepsin referri poterunt pleraeque syllepses, uti vocant casus,
Most syllepses, as they call the cases
in quibus unum signum duos significatus,
in which one sign seems to sustain two meanings,
utrumque primarium, sustinere videatur. § 801.
each primary, can be referred to metalepsis, §801:
Nerine Galatea, thymo mihi dulcior Hyblae.
"Daughter of Nereus, Galatea mine,
sweeter than Hybla-thyme, more white than swans,"
ecl. 7. Hic in dulcior syllepsin deprehendunt,
Eclogue 7. Here they detect in sweeter a syllepsis
quae concrescens ex metaphora et synecdoche speciei pro genere metalepsis est.
which, growing from metaphor and synecdoche of species for genus, is metalepsis.
Si tropum durum et longius petitum CATACHRESIN et abusionem
If we call a hard and far-fetched trope CATACHRESIS and abuse,
dicamus, fallor, an eius, quid tropus sit,
am I mistaken, or have we
non satis meminimus? § 780.
not sufficiently remembered what a trope is? §780.
Est dura, est longius petita perceptionis pro perceptione,
It is a hard, far-fetched substitution of perception for perception,
signi improprii pro proprio, vocabuli translati in locum proprii
of improper sign for proper, of transferred word in place of proper;
substitutio, sed eo ipso, quia dura,
but by that very fact,
quia longius est
because it is hard and fetched from far away,
petita, quamquam excusari nonnunquam ipsa necessitate potest,
although it can sometimes be excused by necessity itself,
tamen tropus nunquam est, saepe tropis
it is never a trope,
opposita cogitationum deformatio.
but often a deformation of thoughts opposed to tropes.
De tropis etiam valent observata de figuris, § 339.
The observations about figures, §339,
quoniam sunt figurae crypticae, § 783.
also hold of tropes, since they are cryptic figures, §783.
Ad metalepsin referri poterunt pleraeque syllepses, uti vocant casus, in quibus unum signum duos significatus, utrumque primarium, sustinere videatur. § 801. / Most syllepses, as they call the cases in which one sign seems to sustain two meanings, each primary, can be referred to metalepsis, §801:
Nerine Galatea, thymo mihi dulcior Hyblae.
"Daughter of Nereus, Galatea mine,
sweeter than Hybla-thyme, more white than swans,"
ecl. 7. Hic in dulcior syllepsin deprehendunt, quae concrescens ex metaphora et synecdoche speciei pro genere metalepsis est. / Eclogue 7. Here they detect in sweeter a syllepsis which, growing from metaphor and synecdoche of species for genus, is metalepsis.
Si tropum durum et longius petitum CATACHRESIN et abusionem dicamus, fallor, an eius, quid tropus sit, non satis meminimus? § 780. Est dura, est longius petita perceptionis pro perceptione, signi improprii pro proprio, vocabuli translati in locum proprii substitutio, sed eo ipso, quia dura, quia longius est petita, quamquam excusari nonnunquam ipsa necessitate potest, tamen tropus nunquam est, saepe tropis opposita cogitationum deformatio. / If we call a hard and far-fetched trope CATACHRESIS and abuse, am I mistaken, or have we not sufficiently remembered what a trope is? §780. It is a hard, far-fetched substitution of perception for perception, of improper sign for proper, of transferred word in place of proper; but by that very fact, because it is hard and fetched from far away, although it can sometimes be excused by necessity itself, it is never a trope, but often a deformation of thoughts opposed to tropes.
De tropis etiam valent observata de figuris, § 339. quoniam sunt figurae crypticae, § 783. / The observations about figures, §339, also hold of tropes, since they are cryptic figures, §783.
§ 807
Potest etiam hyperbole, si lateat in substitutione perceptionis minoris pro maiore, vel maioris pro minore, tropus esse, § 339, 780. Neque tamen omnis hyperbole tropus est, neque peculiare troporum genus constituit, ad synecdochen, comparationem maioris et minoris, totius et partis, crypticam, § 742, 782. referenda. Multo minus omnem emphasisin possum tropum dicere, M. § 517. minime peculiarem troporum classem fingere. Sane tropus omnis, sed etiam omnis figura, bene locata, pulcre significata, suam habet comitem emphasisin. § 26, 783.
Hyperbole too can be a trope if it lies hidden in substitution of a lesser perception for a greater, or a greater for a lesser, §§339, 780. Yet not every hyperbole is a trope, nor does it constitute a peculiar kind of tropes; it must be referred to synecdoche, to cryptic comparison of greater and lesser, whole and part, §§742, 782. Much less can I call every emphasis a trope, Metaphysics §517, and least of all invent a peculiar class of tropes for it. Surely every trope, but also every figure, if well placed and beautifully signified, has its accompanying emphasis, §§26, 783.
Potest etiam hyperbole, si lateat in substitutione perceptionis minoris pro maiore, vel maioris pro minore, tropus esse, § 339, 780. Neque tamen omnis hyperbole tropus est, neque peculiare troporum genus constituit, ad synecdochen, comparationem maioris et minoris, totius et partis, crypticam, § 742, 782. referenda. Multo minus omnem emphasisin possum tropum dicere, M. § 517. minime peculiarem troporum classem fingere.
Hyperbole too can be a trope if it lies hidden in substitution of a lesser perception for a greater, or a greater for a lesser, §§339, 780. Yet not every hyperbole is a trope, nor does it constitute a peculiar kind of tropes; it must be referred to synecdoche, to cryptic comparison of greater and lesser, whole and part, §§742, 782. Much less can I call every emphasis a trope, Metaphysics §517, and least of all invent a peculiar class of tropes for it.
Sane tropus omnis, sed etiam omnis figura, bene locata, pulcre significata, suam habet comitem emphasisin. § 26, 783.
Surely every trope, but also every figure, if well placed and beautifully signified, has its accompanying emphasis, §§26, 783.
Potest etiam hyperbole, si lateat
Hyperbole too can be a trope if it lies
in substitutione perceptionis minoris pro maiore,
hidden in substitution of a lesser perception for a greater,
vel maioris pro minore, tropus esse, § 339, 780.
or a greater for a lesser, §§339, 780.
Neque tamen omnis hyperbole tropus est,
Yet not every hyperbole is a trope,
neque peculiare troporum genus
nor does it constitute a peculiar kind of tropes;
constituit, ad synecdochen,
it must be referred to synecdoche,
comparationem maioris et minoris, totius et partis,
to cryptic comparison of greater and lesser, whole and part,
crypticam, § 742, 782. referenda. Multo minus
§§742, 782. Much less can I call
omnem emphasisin possum tropum dicere, M. § 517.
every emphasis a trope, Metaphysics §517,
minime peculiarem troporum classem
and least of all invent a peculiar class
fingere.
of tropes for it.
Sane tropus omnis, sed etiam omnis figura,
Surely every trope, but also every figure,
bene locata, pulcre significata, suam habet comitem emphasisin. § 26, 783.
if well placed and beautifully signified, has its accompanying emphasis, §§26, 783.
Potest etiam hyperbole, si lateat in substitutione perceptionis minoris pro maiore, vel maioris pro minore, tropus esse, § 339, 780. Neque tamen omnis hyperbole tropus est, neque peculiare troporum genus constituit, ad synecdochen, comparationem maioris et minoris, totius et partis, crypticam, § 742, 782. referenda. Multo minus omnem emphasisin possum tropum dicere, M. § 517. minime peculiarem troporum classem fingere. / Hyperbole too can be a trope if it lies hidden in substitution of a lesser perception for a greater, or a greater for a lesser, §§339, 780. Yet not every hyperbole is a trope, nor does it constitute a peculiar kind of tropes; it must be referred to synecdoche, to cryptic comparison of greater and lesser, whole and part, §§742, 782. Much less can I call every emphasis a trope, Metaphysics §517, and least of all invent a peculiar class of tropes for it.
Sane tropus omnis, sed etiam omnis figura, bene locata, pulcre significata, suam habet comitem emphasisin. § 26, 783. / Surely every trope, but also every figure, if well placed and beautifully signified, has its accompanying emphasis, §§26, 783.
§ 808
SECTIO XXXXVIII
THAUMATURGIA AESTHETICA
Lux novitatis perceptiones illustrat egregie, M. § 549, 550. Novitatis intuitus, ADMIRATIO curiositatem excitat, M. § 688. curiositas attentionem, M. § 625, 529. attentio ad rem vivide sibi pingendam novam lucem affert. M. § 629, 531. Pulcre hinc cogitanda, quando illustranda sunt, § 730. bene sistuntur admirationem novitate, clarius cognoscendi studium admiratione, tandem attentionem studio clarius rem cognoscendi conciliantia. Conciliatio novitatis, per hanc admirationis, per hanc curiositatis, per hanc attentionis AESTHETICA, brevitatis caussa, dicatur a nobis THAUMATURGIA.
SECTION XXXXVIII
AESTHETIC THAUMATURGY
The light of novelty illustrates perceptions exceptionally, Metaphysics §§549–550. The intuition of novelty, ADMIRATION, excites curiosity, Metaphysics §688. Curiosity excites attention, Metaphysics §§625, 529. Attention brings new light to the thing to be vividly painted for itself, Metaphysics §§629, 531. Hence things to be beautifully thought, when they are to be illustrated, §730, are well set forth when they conciliate admiration by novelty, the zeal for knowing more clearly by admiration, and finally attention by zeal for knowing the thing more clearly. The AESTHETIC conciliation of novelty, through this of admiration, through this of curiosity, through this of attention, for brevity's sake, let us call THAUMATURGY.
SECTIO XXXXVIII
THAUMATURGIA AESTHETICA
Lux novitatis perceptiones illustrat egregie, M. § 549, 550. Novitatis intuitus, ADMIRATIO curiositatem excitat, M. § 688. curiositas attentionem, M. § 625, 529. attentio ad rem vivide sibi pingendam novam lucem affert. M. § 629, 531. Pulcre hinc cogitanda, quando illustranda sunt, § 730. bene sistuntur admirationem novitate, clarius cognoscendi studium admiratione, tandem attentionem studio clarius rem cognoscendi conciliantia.
SECTION XXXXVIII
AESTHETIC THAUMATURGY
The light of novelty illustrates perceptions exceptionally, Metaphysics §§549–550. The intuition of novelty, ADMIRATION, excites curiosity, Metaphysics §688. Curiosity excites attention, Metaphysics §§625, 529. Attention brings new light to the thing to be vividly painted for itself, Metaphysics §§629, 531. Hence things to be beautifully thought, when they are to be illustrated, §730, are well set forth when they conciliate admiration by novelty, the zeal for knowing more clearly by admiration, and finally attention by zeal for knowing the thing more clearly.
Conciliatio novitatis, per hanc admirationis, per hanc curiositatis, per hanc attentionis AESTHETICA, brevitatis caussa, dicatur a nobis THAUMATURGIA.
The AESTHETIC conciliation of novelty, through this of admiration, through this of curiosity, through this of attention, for brevity's sake, let us call THAUMATURGY.
SECTIO XXXXVIII THAUMATURGIA AESTHETICA Lux novitatis perceptiones illustrat egregie, M.
SECTION XXXXVIII AESTHETIC THAUMATURGY The light of novelty illustrates perceptions exceptionally,
§ 549, 550. Novitatis intuitus, ADMIRATIO curiositatem excitat, M.
Metaphysics §§549–550. The intuition of novelty, ADMIRATION, excites curiosity, Metaphysics
§ 688. curiositas attentionem, M. § 625, 529.
§688. Curiosity excites attention, Metaphysics §§625, 529.
attentio ad rem
Attention brings new light to the thing to be
vivide sibi pingendam novam lucem affert. M. § 629, 531.
vividly painted for itself, Metaphysics §§629, 531.
Pulcre hinc cogitanda, quando illustranda sunt,
Hence things to be beautifully thought, when they are
§ 730.
to be illustrated, §730, are well set forth when
bene sistuntur admirationem novitate,
they conciliate admiration by novelty, the zeal
clarius cognoscendi studium admiratione,
for knowing more clearly by admiration,
tandem attentionem studio clarius rem cognoscendi conciliantia.
and finally attention by zeal for knowing the thing more clearly.
Conciliatio novitatis, per hanc admirationis,
The AESTHETIC conciliation of novelty, through this of admiration,
per hanc curiositatis, per hanc attentionis AESTHETICA,
through this of curiosity, through this of attention, for
brevitatis caussa, dicatur a nobis THAUMATURGIA.
brevity's sake, let us call THAUMATURGY.
SECTIO XXXXVIII THAUMATURGIA AESTHETICA Lux novitatis perceptiones illustrat egregie, M. § 549, 550. Novitatis intuitus, ADMIRATIO curiositatem excitat, M. § 688. curiositas attentionem, M. § 625, 529. attentio ad rem vivide sibi pingendam novam lucem affert. M. § 629, 531. Pulcre hinc cogitanda, quando illustranda sunt, § 730. bene sistuntur admirationem novitate, clarius cognoscendi studium admiratione, tandem attentionem studio clarius rem cognoscendi conciliantia. / SECTION XXXXVIII AESTHETIC THAUMATURGY The light of novelty illustrates perceptions exceptionally, Metaphysics §§549–550. The intuition of novelty, ADMIRATION, excites curiosity, Metaphysics §688. Curiosity excites attention, Metaphysics §§625, 529. Attention brings new light to the thing to be vividly painted for itself, Metaphysics §§629, 531. Hence things to be beautifully thought, when they are to be illustrated, §730, are well set forth when they conciliate admiration by novelty, the zeal for knowing more clearly by admiration, and finally attention by zeal for knowing the thing more clearly.
Conciliatio novitatis, per hanc admirationis, per hanc curiositatis, per hanc attentionis AESTHETICA, brevitatis caussa, dicatur a nobis THAUMATURGIA. / The AESTHETIC conciliation of novelty, through this of admiration, through this of curiosity, through this of attention, for brevity's sake, let us call THAUMATURGY.
§ 809
Crassus apud Ciceronem de or. I. 137. quando statim a limine suae dissertationis excusatione dignum iudicat, se nova non dicturum, hoc ipso tacite concedit, quam scripsimus, regulam, § 808.
Crassus in Cicero, De oratore I.137, when at the very threshold of his discussion he judges it worthy of excuse that he will not say new things, by this very fact tacitly concedes the rule we have written, §808. When you have heard, he says,
Quum audieris, inquiens, non tam arbitror te haec admiraturum, quam existimaturum tum, cum ea audire cupiebas, caussam, cur cupere, non fuisse. Nihil enim dicam reconditum, nihil exspectatione vestra dignum, nihil aut inauditum vobis, aut cuiquam novum.
“I conceive, however,” proceeded Crassus, “that when you have heard me, you will not so much admire what I have said, as think that, when you desired to hear, there was no good reason for your desire; for I shall say nothing abstruse, nothing to answer your expectation, nothing either previously unheard by you, or new to any one.”.
Pastores ipsi laudavere, quando
The shepherds themselves praised it when
Pollio et ipse facit nova carmina.
"Pollio himself too doth new verses make:"
Ecl. 3. 86.
Eclogue 3.86.
Novitates si spem afferunt, ut tanquam in herbis non fallacibus fructus appareat,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
§ 731.
§731,
non sunt illae repudiandae,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
Cic. de am. 70. Quid aliud Quintilianus, quando dissuadet
Cicero, De amicitia 70. What else does Quintilian mean when he advises not to pluck
non multum ab initio orationis omnem in reliquum novitatis gratiam praecerpere?
For if we set forth all that we propose to prove in advance, we shall deprive ourselves of the advantage springing from the charm of novelty.?
IV. 5. Assentitur Horatius l. c. § 294. Novas res boni cives, novos homines contemnant, qui nil nisi Cecropidae: nos recte novam pulcre cogitandi materiem, et gratam in ipsis cogitationum elegantiis novitatem amabimus, § 808.
IV.5. Horace agrees in the cited place, §294. Let good citizens despise new things and new men, those who are nothing but Cecropidae; we shall rightly love new material for beautiful thinking and pleasing novelty in the very elegances of thoughts, §808.
Crassus apud Ciceronem de or. I. 137. quando statim a limine suae dissertationis excusatione dignum iudicat, se nova non dicturum, hoc ipso tacite concedit, quam scripsimus, regulam, § 808.
Crassus in Cicero, De oratore I.137, when at the very threshold of his discussion he judges it worthy of excuse that he will not say new things, by this very fact tacitly concedes the rule we have written, §808. When you have heard, he says,
Quum audieris, inquiens, non tam arbitror te haec admiraturum, quam existimaturum tum, cum ea audire cupiebas, caussam, cur cupere, non fuisse. Nihil enim dicam reconditum, nihil exspectatione vestra dignum, nihil aut inauditum vobis, aut cuiquam novum.
“I conceive, however,” proceeded Crassus, “that when you have heard me, you will not so much admire what I have said, as think that, when you desired to hear, there was no good reason for your desire; for I shall say nothing abstruse, nothing to answer your expectation, nothing either previously unheard by you, or new to any one.”.
Pastores ipsi laudavere, quando
The shepherds themselves praised it when
Pollio et ipse facit nova carmina.
"Pollio himself too doth new verses make:"
Ecl. 3. 86.
Eclogue 3.86.
Novitates si spem afferunt, ut tanquam in herbis non fallacibus fructus appareat,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
§ 731.
§731,
non sunt illae repudiandae,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
Cic. de am. 70. Quid aliud Quintilianus, quando dissuadet
Cicero, De amicitia 70. What else does Quintilian mean when he advises not to pluck
non multum ab initio orationis omnem in reliquum novitatis gratiam praecerpere?
For if we set forth all that we propose to prove in advance, we shall deprive ourselves of the advantage springing from the charm of novelty.?
IV. 5. Assentitur Horatius l. c. § 294. Novas res boni cives, novos homines contemnant, qui nil nisi Cecropidae: nos recte novam pulcre cogitandi materiem, et gratam in ipsis cogitationum elegantiis novitatem amabimus, § 808.
IV.5. Horace agrees in the cited place, §294. Let good citizens despise new things and new men, those who are nothing but Cecropidae; we shall rightly love new material for beautiful thinking and pleasing novelty in the very elegances of thoughts, §808.
Crassus apud Ciceronem de or. I.
Crassus in Cicero, De oratore I.137, when at the
137. quando statim a limine suae
very threshold of his discussion he judges it worthy
dissertationis excusatione dignum iudicat, se nova non
of excuse that he will not say new things,
dicturum, hoc ipso tacite concedit, quam scripsimus, regulam, § 808.
by this very fact tacitly concedes the rule we have written, §808. When you have heard, he says,
Quum audieris, inquiens, non tam arbitror te haec admiraturum, quam existimaturum tum, cum ea audire cupiebas, caussam, cur cupere, non fuisse. Nihil enim dicam reconditum, nihil exspectatione vestra dignum, nihil aut inauditum vobis, aut cuiquam novum.
“I conceive, however,” proceeded Crassus, “that when you have heard me, you will not so much admire what I have said, as think that, when you desired to hear, there was no good reason for your desire; for I shall say nothing abstruse, nothing to answer your expectation, nothing either previously unheard by you, or new to any one.”.
Pastores ipsi laudavere, quando
The shepherds themselves praised it when
Pollio et ipse facit nova carmina.
"Pollio himself too doth new verses make:"
Ecl. 3. 86.
Eclogue 3.86.
Novitates si spem afferunt, ut tanquam in herbis non fallacibus fructus appareat,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
§ 731.
§731,
non sunt illae repudiandae,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
Cic. de am. 70. Quid aliud Quintilianus,
Cicero, De amicitia 70. What else does Quintilian
quando dissuadet
mean when he advises not to pluck
non multum ab initio orationis omnem in reliquum novitatis gratiam praecerpere?
For if we set forth all that we propose to prove in advance, we shall deprive ourselves of the advantage springing from the charm of novelty.?
IV. 5. Assentitur Horatius l. c. § 294.
IV.5. Horace agrees in the cited place, §294.
Novas res boni cives, novos homines
Let good citizens despise new things and new men,
contemnant, qui nil nisi Cecropidae:
those who are nothing but Cecropidae;
nos recte novam pulcre cogitandi materiem,
we shall rightly love new material for beautiful thinking
et gratam in ipsis cogitationum elegantiis novitatem amabimus, § 808.
and pleasing novelty in the very elegances of thoughts, §808.
Crassus apud Ciceronem de or. I. 137. quando statim a limine suae dissertationis excusatione dignum iudicat, se nova non dicturum, hoc ipso tacite concedit, quam scripsimus, regulam, § 808. / Crassus in Cicero, De oratore I.137, when at the very threshold of his discussion he judges it worthy of excuse that he will not say new things, by this very fact tacitly concedes the rule we have written, §808. When you have heard, he says,
Quum audieris, inquiens, non tam arbitror te haec admiraturum, quam existimaturum tum, cum ea audire cupiebas, caussam, cur cupere, non fuisse. Nihil enim dicam reconditum, nihil exspectatione vestra dignum, nihil aut inauditum vobis, aut cuiquam novum.
“I conceive, however,” proceeded Crassus, “that when you have heard me, you will not so much admire what I have said, as think that, when you desired to hear, there was no good reason for your desire; for I shall say nothing abstruse, nothing to answer your expectation, nothing either previously unheard by you, or new to any one.”.
Pastores ipsi laudavere, quando / The shepherds themselves praised it when
Pollio et ipse facit nova carmina.
"Pollio himself too doth new verses make:"
Ecl. 3. 86. / Eclogue 3.86.
Novitates si spem afferunt, ut tanquam in herbis non fallacibus fructus appareat,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
§ 731. / §731,
non sunt illae repudiandae,
But new friendships are not to be scorned if they offer hope of bearing fruit, like green shoots of corn that do not disappoint us at harvest-time;,
Cic. de am. 70. Quid aliud Quintilianus, quando dissuadet / Cicero, De amicitia 70. What else does Quintilian mean when he advises not to pluck
non multum ab initio orationis omnem in reliquum novitatis gratiam praecerpere?
For if we set forth all that we propose to prove in advance, we shall deprive ourselves of the advantage springing from the charm of novelty.?
IV. 5. Assentitur Horatius l. c. § 294. Novas res boni cives, novos homines contemnant, qui nil nisi Cecropidae: nos recte novam pulcre cogitandi materiem, et gratam in ipsis cogitationum elegantiis novitatem amabimus, § 808. / IV.5. Horace agrees in the cited place, §294. Let good citizens despise new things and new men, those who are nothing but Cecropidae; we shall rightly love new material for beautiful thinking and pleasing novelty in the very elegances of thoughts, §808.
§ 810
Qui libenter audiunt, et magis attendunt, et facilius credunt, plerumque ipsa delectatione capiuntur, nonnunquam admiratione auferuntur. – Recte Cicero his ipsis ad Brutum verbis quadam in epistola scribit: Nam eloquentiam, quae admirationem non habet, nullam iudico. Aristoteles quoque eandem petendam maxime putat.
For when our audience find it a pleasure to listen, their attention and their readiness to believe what they hear are both alike increased, while they are generally filled with delight, and sometimes even transported by admiration.
Cicero was right when, in one of his letters to Brutus, he wrote, “Eloquence which evokes no admiration is, in my opinion, unworthy of the name.” Aristotle likewise thinks that the excitement of admiration should be one of our first aims.,
Quint. VIII. 3. Sed quae potest esse, nisi novitatis, admiratio? § 808. Obiecerit forsan aliquis: esse praestantem illam et divinam sapientiam:
Quintilian VIII.3. But what admiration can there be except admiration of novelty? §808. Perhaps someone will object that there is that excellent and divine wisdom:
nil admirari. Cic. Tusc. III. 30.
Nil admirari, prope res est una, Numici,
Solaque quae possit facere ac servare beatum.
in not being surprised when anything happens, Cicero, Tusculans III.30: "To admire nothing is almost the one and only thing, Numicius, which can make and keep a man happy."
Hor. I. ep. 6. Unde colligas admirationis studium ad fucos potius, § 688. et mendacia vere non splendida, § 625. relegandum esse, quam naturali accensendum ornatui. § 622, 623.
Horace, Epistles I.6. From this you may conclude that zeal for admiration should be relegated to false colorings, §688, and to lies truly not splendid, §625, rather than added to natural ornament, §§622–623.
Qui libenter audiunt, et magis attendunt, et facilius credunt, plerumque ipsa delectatione capiuntur, nonnunquam admiratione auferuntur. – Recte Cicero his ipsis ad Brutum verbis quadam in epistola scribit: Nam eloquentiam, quae admirationem non habet, nullam iudico. Aristoteles quoque eandem petendam maxime putat.
For when our audience find it a pleasure to listen, their attention and their readiness to believe what they hear are both alike increased, while they are generally filled with delight, and sometimes even transported by admiration.
Cicero was right when, in one of his letters to Brutus, he wrote, “Eloquence which evokes no admiration is, in my opinion, unworthy of the name.” Aristotle likewise thinks that the excitement of admiration should be one of our first aims.,
Quint. VIII. 3. Sed quae potest esse, nisi novitatis, admiratio? § 808. Obiecerit forsan aliquis: esse praestantem illam et divinam sapientiam:
Quintilian VIII.3. But what admiration can there be except admiration of novelty? §808. Perhaps someone will object that there is that excellent and divine wisdom:
nil admirari. Cic. Tusc. III. 30.
Nil admirari, prope res est una, Numici,
Solaque quae possit facere ac servare beatum.
in not being surprised when anything happens, Cicero, Tusculans III.30: "To admire nothing is almost the one and only thing, Numicius, which can make and keep a man happy."
Hor. I. ep. 6. Unde colligas admirationis studium ad fucos potius, § 688. et mendacia vere non splendida, § 625. relegandum esse, quam naturali accensendum ornatui. § 622, 623.
Horace, Epistles I.6. From this you may conclude that zeal for admiration should be relegated to false colorings, §688, and to lies truly not splendid, §625, rather than added to natural ornament, §§622–623.
Qui libenter audiunt, et magis attendunt, et facilius credunt, plerumque ipsa delectatione capiuntur, nonnunquam admiratione auferuntur. – Recte Cicero his ipsis ad Brutum verbis quadam in epistola scribit: Nam eloquentiam, quae admirationem non habet, nullam iudico. Aristoteles quoque eandem petendam maxime putat.
For when our audience find it a pleasure to listen, their attention and their readiness to believe what they hear are both alike increased, while they are generally filled with delight, and sometimes even transported by admiration.
Cicero was right when, in one of his letters to Brutus, he wrote, “Eloquence which evokes no admiration is, in my opinion, unworthy of the name.” Aristotle likewise thinks that the excitement of admiration should be one of our first aims.,
Quint. VIII. 3. Sed quae potest esse, nisi novitatis, admiratio?
Quintilian VIII.3. But what admiration can there be except admiration
§ 808. Obiecerit forsan aliquis:
of novelty? §808. Perhaps someone will object that there
esse praestantem illam et divinam sapientiam:
is that excellent and divine wisdom:
nil admirari. Cic. Tusc. III. 30.
Nil admirari, prope res est una, Numici,
Solaque quae possit facere ac servare beatum.
in not being surprised when anything happens, Cicero, Tusculans III.30: "To admire nothing is almost the one and only thing, Numicius, which can make and keep a man happy."
Hor. I. ep. 6. Unde colligas
Horace, Epistles I.6. From this you may conclude that
admirationis studium ad fucos potius, § 688.
zeal for admiration should be relegated to false colorings, §688,
et mendacia vere non splendida, § 625.
and to lies truly not splendid, §625,
relegandum esse, quam naturali accensendum ornatui. § 622, 623.
rather than added to natural ornament, §§622–623.
Qui libenter audiunt, et magis attendunt, et facilius credunt, plerumque ipsa delectatione capiuntur, nonnunquam admiratione auferuntur. – Recte Cicero his ipsis ad Brutum verbis quadam in epistola scribit: Nam eloquentiam, quae admirationem non habet, nullam iudico. Aristoteles quoque eandem petendam maxime putat.
For when our audience find it a pleasure to listen, their attention and their readiness to believe what they hear are both alike increased, while they are generally filled with delight, and sometimes even transported by admiration.
Cicero was right when, in one of his letters to Brutus, he wrote, “Eloquence which evokes no admiration is, in my opinion, unworthy of the name.” Aristotle likewise thinks that the excitement of admiration should be one of our first aims.,
Quint. VIII. 3. Sed quae potest esse, nisi novitatis, admiratio? § 808. Obiecerit forsan aliquis: esse praestantem illam et divinam sapientiam: / Quintilian VIII.3. But what admiration can there be except admiration of novelty? §808. Perhaps someone will object that there is that excellent and divine wisdom:
nil admirari. Cic. Tusc. III. 30.
Nil admirari, prope res est una, Numici,
Solaque quae possit facere ac servare beatum.
in not being surprised when anything happens, Cicero, Tusculans III.30: "To admire nothing is almost the one and only thing, Numicius, which can make and keep a man happy."
Hor. I. ep. 6. Unde colligas admirationis studium ad fucos potius, § 688. et mendacia vere non splendida, § 625. relegandum esse, quam naturali accensendum ornatui. § 622, 623. / Horace, Epistles I.6. From this you may conclude that zeal for admiration should be relegated to false colorings, §688, and to lies truly not splendid, §625, rather than added to natural ornament, §§622–623.
§ 811
Verum salva res est. Qui fuit veterum sive mos, sive morbus, etiam tunc, quum distinctissime rationem instruere docendo debuissent philosophi, captare tropis paradoxa, et apophthegmatibus in ipsa saepius aenigmata, praecipitare liberum spiritum, § 803. aut hic etiam iubentes nil admirari per hyperbolen volunt a vehementiori tantum quotidianarum curarum, ignoranti ac stupida, admiratione revocare; aut metonymia consequentis pro antecedente, § 796. rerum humanarum obliti, caecitatisque mortalibus inevitabilis divinam sapientiam ab omni ignorantia, matre admirationis, cecinerunt immunem; aut tandem fallacem potius, et fucatam, quam veram et homini naturalem professi sunt sapientiam, cui summi numinis in admiratione sapientissima transigetur, si sapit, aeternitas.
But the matter is safe. Whether it was a custom or disease of the ancients, even when philosophers ought to have instructed reason most distinctly by teaching, to chase paradoxes in tropes and apophthegms and often to hurl the free spirit into riddles themselves, §803; either those who here also order us to admire nothing mean by hyperbole to recall us only from the more vehement, ignorant, and stupid admiration of daily cares; or by metonymy of consequent for antecedent, §796, forgetful of human things and of the blindness unavoidable for mortals, they sang divine wisdom as immune from all ignorance, the mother of admiration; or finally they professed a wisdom fallacious and false-colored rather than true and natural to human beings, for whom, if it is wise, eternity will be spent in the wisest admiration of the highest divinity.
Verum salva res est.
But the matter is safe.
Qui fuit veterum sive mos, sive morbus, etiam tunc, quum distinctissime rationem instruere docendo debuissent philosophi, captare tropis paradoxa, et apophthegmatibus in ipsa saepius aenigmata, praecipitare liberum spiritum, § 803. aut hic etiam iubentes nil admirari per hyperbolen volunt a vehementiori tantum quotidianarum curarum, ignoranti ac stupida, admiratione revocare; aut metonymia consequentis pro antecedente, § 796. rerum humanarum obliti, caecitatisque mortalibus inevitabilis divinam sapientiam ab omni ignorantia, matre admirationis, cecinerunt immunem; aut tandem fallacem potius, et fucatam, quam veram et homini naturalem professi sunt sapientiam, cui summi numinis in admiratione sapientissima transigetur, si sapit, aeternitas.
Whether it was a custom or disease of the ancients, even when philosophers ought to have instructed reason most distinctly by teaching, to chase paradoxes in tropes and apophthegms and often to hurl the free spirit into riddles themselves, §803; either those who here also order us to admire nothing mean by hyperbole to recall us only from the more vehement, ignorant, and stupid admiration of daily cares; or by metonymy of consequent for antecedent, §796, forgetful of human things and of the blindness unavoidable for mortals, they sang divine wisdom as immune from all ignorance, the mother of admiration; or finally they professed a wisdom fallacious and false-colored rather than true and natural to human beings, for whom, if it is wise, eternity will be spent in the wisest admiration of the highest divinity.
Verum salva res est.
But the matter is safe.
Qui fuit veterum sive mos, sive morbus,
Whether it was a custom or disease of the ancients,
etiam tunc, quum distinctissime rationem instruere docendo debuissent philosophi,
even when philosophers ought to have instructed reason most distinctly by teaching,
captare tropis paradoxa, et apophthegmatibus in ipsa saepius aenigmata,
to chase paradoxes in tropes and apophthegms and often to hurl
praecipitare liberum spiritum, § 803.
the free spirit into riddles themselves, §803;
aut hic etiam iubentes nil admirari
either those who here also order us to admire
per hyperbolen volunt a vehementiori
nothing mean by hyperbole to recall us only from the more vehement,
tantum quotidianarum curarum, ignoranti ac stupida, admiratione
ignorant, and stupid admiration of daily cares;
revocare; aut metonymia consequentis pro antecedente, § 796.
or by metonymy of consequent for antecedent, §796,
rerum humanarum obliti,
forgetful of human things and of the
caecitatisque mortalibus inevitabilis divinam sapientiam ab
blindness unavoidable for mortals, they sang divine wisdom as
omni ignorantia, matre admirationis,
immune from all ignorance, the mother of admiration;
cecinerunt immunem; aut tandem fallacem potius,
or finally they professed a wisdom fallacious
et fucatam, quam veram et homini naturalem professi
and false-colored rather than true and natural to human beings,
sunt sapientiam,
for whom, if it is wise, eternity will be spent
cui summi numinis in admiratione sapientissima transigetur, si sapit, aeternitas.
in the wisest admiration of the highest divinity.
Verum salva res est. / But the matter is safe.
Qui fuit veterum sive mos, sive morbus, etiam tunc, quum distinctissime rationem instruere docendo debuissent philosophi, captare tropis paradoxa, et apophthegmatibus in ipsa saepius aenigmata, praecipitare liberum spiritum, § 803. aut hic etiam iubentes nil admirari per hyperbolen volunt a vehementiori tantum quotidianarum curarum, ignoranti ac stupida, admiratione revocare; aut metonymia consequentis pro antecedente, § 796. rerum humanarum obliti, caecitatisque mortalibus inevitabilis divinam sapientiam ab omni ignorantia, matre admirationis, cecinerunt immunem; aut tandem fallacem potius, et fucatam, quam veram et homini naturalem professi sunt sapientiam, cui summi numinis in admiratione sapientissima transigetur, si sapit, aeternitas. / Whether it was a custom or disease of the ancients, even when philosophers ought to have instructed reason most distinctly by teaching, to chase paradoxes in tropes and apophthegms and often to hurl the free spirit into riddles themselves, §803; either those who here also order us to admire nothing mean by hyperbole to recall us only from the more vehement, ignorant, and stupid admiration of daily cares; or by metonymy of consequent for antecedent, §796, forgetful of human things and of the blindness unavoidable for mortals, they sang divine wisdom as immune from all ignorance, the mother of admiration; or finally they professed a wisdom fallacious and false-colored rather than true and natural to human beings, for whom, if it is wise, eternity will be spent in the wisest admiration of the highest divinity.
§ 812
Licet itaque non fucatae, sed Gratiis litanti, sapientiae, neque rudes tantum et agrestes, sed hominum, animos admiratione mulcere, § 808. Ne tamen novitatis studio nimium abripiamur, hae cautelae sunto. 1) Novitatem obiecti et materiae cum novitate rerum et cogitationum ne temere confundas, § 18. Haec in primis quaeritur, non illa, § 808. De novis nova meditari non nego facilius, neque gratiam novitati materiae denego, nec lucem. Interim de antiquissimis non solum, sed etiam de dudum cognitis, animo tamen volvere potest
Therefore wisdom that is not false-colored but sacrifices to the Graces is permitted to soothe with admiration not only rude and rustic minds, but human minds, §808. Yet lest we be carried away too much by zeal for novelty, let these cautions stand. 1) Do not rashly confuse novelty of object and material with novelty of things and thoughts, §18. The latter is chiefly sought, not the former, §808. I do not deny that it is easier to meditate new things about new things, nor do I deny grace and light to novelty of material. Meanwhile, about the most ancient things and also about things long known, the priest of the Muses can turn over in mind
carmina non prius
Audita Musarum sacerdos
"Keep holy silence; strains unknown
Till now, the Muses' hierophant,
I sing to youths and maids alone."
about to be carried through the air
non usitata nec tenui laturus penna per aetherem;
"No vulgar wing, nor weakly plied,
Shall bear me through the liquid sky;";
potest de recentissimis negotiis, dum calent,
and about the most recent affairs, while they are warm, an unlearned man at the crossroads can
indoctus in triviis
Stridenti miserum stipula disperdere carmen.
"when had you ever pipe
wax-welded? in the cross-ways used you not
on grating straw some miserable tune
to mangle?"
Licet itaque non fucatae, sed Gratiis litanti, sapientiae, neque rudes tantum et agrestes, sed hominum, animos admiratione mulcere, § 808. Ne tamen novitatis studio nimium abripiamur, hae cautelae sunto. 1) Novitatem obiecti et materiae cum novitate rerum et cogitationum ne temere confundas, § 18. Haec in primis quaeritur, non illa, § 808. De novis nova meditari non nego facilius, neque gratiam novitati materiae denego, nec lucem.
Therefore wisdom that is not false-colored but sacrifices to the Graces is permitted to soothe with admiration not only rude and rustic minds, but human minds, §808. Yet lest we be carried away too much by zeal for novelty, let these cautions stand. 1) Do not rashly confuse novelty of object and material with novelty of things and thoughts, §18. The latter is chiefly sought, not the former, §808. I do not deny that it is easier to meditate new things about new things, nor do I deny grace and light to novelty of material.
Interim de antiquissimis non solum, sed etiam de dudum cognitis, animo tamen volvere potest
Meanwhile, about the most ancient things and also about things long known, the priest of the Muses can turn over in mind
carmina non prius
Audita Musarum sacerdos
"Keep holy silence; strains unknown
Till now, the Muses' hierophant,
I sing to youths and maids alone."
about to be carried through the air
non usitata nec tenui laturus penna per aetherem;
"No vulgar wing, nor weakly plied,
Shall bear me through the liquid sky;";
potest de recentissimis negotiis, dum calent,
and about the most recent affairs, while they are warm, an unlearned man at the crossroads can
indoctus in triviis
Stridenti miserum stipula disperdere carmen.
"when had you ever pipe
wax-welded? in the cross-ways used you not
on grating straw some miserable tune
to mangle?"
Licet itaque non fucatae, sed Gratiis litanti,
Therefore wisdom that is not false-colored but sacrifices to the
sapientiae, neque rudes
Graces is permitted to soothe with admiration not
tantum et agrestes, sed hominum, animos admiratione mulcere, § 808.
only rude and rustic minds, but human minds, §808.
Ne tamen novitatis studio nimium abripiamur,
Yet lest we be carried away too much by zeal
hae cautelae sunto.
for novelty, let these cautions stand.
1) Novitatem obiecti et
1) Do not rashly confuse novelty of object and
materiae cum novitate rerum et cogitationum ne temere confundas, § 18.
material with novelty of things and thoughts, §18.
Haec in primis quaeritur, non illa, § 808.
The latter is chiefly sought, not the former, §808.
De novis nova meditari non nego facilius,
I do not deny that it is easier to meditate new things about new things, nor do I deny
neque gratiam novitati materiae denego, nec lucem.
grace and light to novelty of material.
Interim de antiquissimis non solum,
Meanwhile, about the most ancient things
sed etiam de dudum cognitis,
and also about things long known, the priest
animo tamen volvere potest
of the Muses can turn over in mind
carmina non prius
Audita Musarum sacerdos
"Keep holy silence; strains unknown
Till now, the Muses' hierophant,
I sing to youths and maids alone."
about to be carried through the air
non usitata nec tenui laturus penna per aetherem;
"No vulgar wing, nor weakly plied,
Shall bear me through the liquid sky;";
potest de recentissimis negotiis,
and about the most recent affairs, while they are warm,
dum calent,
an unlearned man at the crossroads can
indoctus in triviis
Stridenti miserum stipula disperdere carmen.
"when had you ever pipe
wax-welded? in the cross-ways used you not
on grating straw some miserable tune
to mangle?"
Licet itaque non fucatae, sed Gratiis litanti, sapientiae, neque rudes tantum et agrestes, sed hominum, animos admiratione mulcere, § 808. Ne tamen novitatis studio nimium abripiamur, hae cautelae sunto. 1) Novitatem obiecti et materiae cum novitate rerum et cogitationum ne temere confundas, § 18. Haec in primis quaeritur, non illa, § 808. De novis nova meditari non nego facilius, neque gratiam novitati materiae denego, nec lucem. / Therefore wisdom that is not false-colored but sacrifices to the Graces is permitted to soothe with admiration not only rude and rustic minds, but human minds, §808. Yet lest we be carried away too much by zeal for novelty, let these cautions stand. 1) Do not rashly confuse novelty of object and material with novelty of things and thoughts, §18. The latter is chiefly sought, not the former, §808. I do not deny that it is easier to meditate new things about new things, nor do I deny grace and light to novelty of material.
Interim de antiquissimis non solum, sed etiam de dudum cognitis, animo tamen volvere potest / Meanwhile, about the most ancient things and also about things long known, the priest of the Muses can turn over in mind
carmina non prius
Audita Musarum sacerdos
"Keep holy silence; strains unknown
Till now, the Muses' hierophant,
I sing to youths and maids alone."
/ about to be carried through the air
non usitata nec tenui laturus penna per aetherem;
"No vulgar wing, nor weakly plied,
Shall bear me through the liquid sky;";
potest de recentissimis negotiis, dum calent, / and about the most recent affairs, while they are warm, an unlearned man at the crossroads can
indoctus in triviis
Stridenti miserum stipula disperdere carmen.
"when had you ever pipe
wax-welded? in the cross-ways used you not
on grating straw some miserable tune
to mangle?"
§ 813
2) Neque materias, neque cogitationes captare velis absolute novas, nondum unquam cogitata, quibus non abripiaris solum a strictissime veris, § 441. sed etiam fictionibus poeticis prorsus ignotis, § 518. certissime tandem deferaris in turpem utopiam, § 514, 469. verisimilitudine destitutam omni, meram caliginem, § 638. M. § 889. Memento Phaetontis, quem absolutae novitatis et admirationis studiosum, licet relativa iam
2) Do not wish to hunt either materials or thoughts absolutely new, never before thought, by which you will not only be torn away from the most strictly true, §441, but also from poetic fictions wholly unknown, §518, and will most certainly be carried into ugly utopia, §514, 469, destitute of all verisimilitude, mere darkness, §638; Metaphysics §§889. Remember Phaethon, zealous for absolute novelty and admiration, although already relatively
rerum novitate paventem,
"Phoebus beheld the trembling youth, fear-struck,
in mute amazement..."
pater admonet, venustorum ingeniorum communis pater, § 82:
whom his father, the common father of graceful talents, §82, warns:
Sors tua mortalis, non est mortale, quod optas,
Plus etiam, quam quod superis contingere possit,
Nescius affectas.
Nate, cave, dum resque sinit, tua corrige vota.
Denique quicquid habet dives circumspice mundus,
Eque tot ac tantis caeli, terraeque marisque,
Posce boni aliquid. Nullam patiere repulsam.
Deprecor hoc unum, quod vero nomine poena,
Non honor est. Poenam, Phaeton, pro munere poscis.
"request, O Phaethon, which neither suits
thy utmost strength nor tender years; for thou
art mortal, and thou hast aspired to things
immortal. Ignorance has made thy thought
transcend the province of the Gods.
...
“And, O my son, lest I
may be the author of a baneful gift,
beware, and as the time permits recall
thy rash request.
...
“Look round thee on the treasured world's delights
and ask the greatest blessing of the sky,
or sea or land, and thou shalt suffer no
repulse: but only this I must deplore,
which rightly named would be a penalty
and not an honour.—Thou hast made request
of punishment and not a gift indeed."
§ 810.
§810.
2) Neque materias, neque cogitationes captare velis absolute novas, nondum unquam cogitata, quibus non abripiaris solum a strictissime veris, § 441. sed etiam fictionibus poeticis prorsus ignotis, § 518. certissime tandem deferaris in turpem utopiam, § 514, 469. verisimilitudine destitutam omni, meram caliginem, § 638. M. § 889. Memento Phaetontis, quem absolutae novitatis et admirationis studiosum, licet relativa iam
2) Do not wish to hunt either materials or thoughts absolutely new, never before thought, by which you will not only be torn away from the most strictly true, §441, but also from poetic fictions wholly unknown, §518, and will most certainly be carried into ugly utopia, §514, 469, destitute of all verisimilitude, mere darkness, §638; Metaphysics §§889. Remember Phaethon, zealous for absolute novelty and admiration, although already relatively
rerum novitate paventem,
"Phoebus beheld the trembling youth, fear-struck,
in mute amazement..."
pater admonet, venustorum ingeniorum communis pater, § 82:
whom his father, the common father of graceful talents, §82, warns:
Sors tua mortalis, non est mortale, quod optas,
Plus etiam, quam quod superis contingere possit,
Nescius affectas.
Nate, cave, dum resque sinit, tua corrige vota.
Denique quicquid habet dives circumspice mundus,
Eque tot ac tantis caeli, terraeque marisque,
Posce boni aliquid. Nullam patiere repulsam.
Deprecor hoc unum, quod vero nomine poena,
Non honor est. Poenam, Phaeton, pro munere poscis.
"request, O Phaethon, which neither suits
thy utmost strength nor tender years; for thou
art mortal, and thou hast aspired to things
immortal. Ignorance has made thy thought
transcend the province of the Gods.
...
“And, O my son, lest I
may be the author of a baneful gift,
beware, and as the time permits recall
thy rash request.
...
“Look round thee on the treasured world's delights
and ask the greatest blessing of the sky,
or sea or land, and thou shalt suffer no
repulse: but only this I must deplore,
which rightly named would be a penalty
and not an honour.—Thou hast made request
of punishment and not a gift indeed."
§ 810.
§810.
2) Neque materias,
2) Do not wish to hunt either materials
neque cogitationes captare velis absolute novas, nondum unquam cogitata,
or thoughts absolutely new, never before thought,
quibus non abripiaris solum a strictissime veris,
by which you will not only be torn away from the most
§ 441. sed etiam fictionibus poeticis prorsus ignotis, § 518.
strictly true, §441, but also from poetic fictions wholly unknown, §518,
certissime tandem deferaris in turpem utopiam, § 514, 469.
and will most certainly be carried into ugly utopia, §514, 469,
verisimilitudine destitutam omni, meram caliginem, § 638. M.
destitute of all verisimilitude, mere darkness, §638; Metaphysics
§ 889. Memento Phaetontis, quem absolutae novitatis et admirationis
§§889. Remember Phaethon, zealous for absolute novelty and admiration,
studiosum, licet relativa iam
although already relatively
rerum novitate paventem,
"Phoebus beheld the trembling youth, fear-struck,
in mute amazement..."
pater admonet, venustorum ingeniorum communis pater, § 82:
whom his father, the common father of graceful talents, §82, warns:
Sors tua mortalis, non est mortale, quod optas,
Plus etiam, quam quod superis contingere possit,
Nescius affectas.
Nate, cave, dum resque sinit, tua corrige vota.
Denique quicquid habet dives circumspice mundus,
Eque tot ac tantis caeli, terraeque marisque,
Posce boni aliquid. Nullam patiere repulsam.
Deprecor hoc unum, quod vero nomine poena,
Non honor est. Poenam, Phaeton, pro munere poscis.
"request, O Phaethon, which neither suits
thy utmost strength nor tender years; for thou
art mortal, and thou hast aspired to things
immortal. Ignorance has made thy thought
transcend the province of the Gods.
...
“And, O my son, lest I
may be the author of a baneful gift,
beware, and as the time permits recall
thy rash request.
...
“Look round thee on the treasured world's delights
and ask the greatest blessing of the sky,
or sea or land, and thou shalt suffer no
repulse: but only this I must deplore,
which rightly named would be a penalty
and not an honour.—Thou hast made request
of punishment and not a gift indeed."
§ 810.
§810.
2) Neque materias, neque cogitationes captare velis absolute novas, nondum unquam cogitata, quibus non abripiaris solum a strictissime veris, § 441. sed etiam fictionibus poeticis prorsus ignotis, § 518. certissime tandem deferaris in turpem utopiam, § 514, 469. verisimilitudine destitutam omni, meram caliginem, § 638. M. § 889. Memento Phaetontis, quem absolutae novitatis et admirationis studiosum, licet relativa iam / 2) Do not wish to hunt either materials or thoughts absolutely new, never before thought, by which you will not only be torn away from the most strictly true, §441, but also from poetic fictions wholly unknown, §518, and will most certainly be carried into ugly utopia, §514, 469, destitute of all verisimilitude, mere darkness, §638; Metaphysics §§889. Remember Phaethon, zealous for absolute novelty and admiration, although already relatively
rerum novitate paventem,
"Phoebus beheld the trembling youth, fear-struck,
in mute amazement..."
pater admonet, venustorum ingeniorum communis pater, § 82: / whom his father, the common father of graceful talents, §82, warns:
Sors tua mortalis, non est mortale, quod optas,
Plus etiam, quam quod superis contingere possit,
Nescius affectas.
Nate, cave, dum resque sinit, tua corrige vota.
Denique quicquid habet dives circumspice mundus,
Eque tot ac tantis caeli, terraeque marisque,
Posce boni aliquid. Nullam patiere repulsam.
Deprecor hoc unum, quod vero nomine poena,
Non honor est. Poenam, Phaeton, pro munere poscis.
"request, O Phaethon, which neither suits
thy utmost strength nor tender years; for thou
art mortal, and thou hast aspired to things
immortal. Ignorance has made thy thought
transcend the province of the Gods.
...
“And, O my son, lest I
may be the author of a baneful gift,
beware, and as the time permits recall
thy rash request.
...
“Look round thee on the treasured world's delights
and ask the greatest blessing of the sky,
or sea or land, and thou shalt suffer no
repulse: but only this I must deplore,
which rightly named would be a penalty
and not an honour.—Thou hast made request
of punishment and not a gift indeed."
§ 810. / §810.
§ 814
3) In relative novis primario tuo obiecto personali, quae tibi novitas sufficiat, § 813. ne satis tibi denuo sit, partim materiam eligendam, partim significanda de eadem fuisse huc usque, partialiter saltim, incognita, maxima sit in hoc cura, num ea sint hactenus incognita, quae a te nota reddita nunc demum lucem et gratiam novitatis per te sint acceptura, et admirationem motura, quando vix antea subobscure percepta nunc intueamur. § 808. Inventor non est incognitorum venditor, sed olim incognita nota reddens. Neque venustum cognoscendi studium movebit, multo minus explebit, aut admirationem merebitur ultra plebem sapientium, multus in incognitis, quorum ipse suam tantum prodit ignorantiam, novam ipsis potius inducens caliginem, quam ut ea novam in lucem noverit protrahere, § 627. Vix quisquam incognita crepando, quae nesciat tandem illustrare, spectatorem, ut
3) In things relatively new to your primary personal object, let not the novelty that suffices you, §813, be only that the material to be chosen and the things to be signified about it have hitherto been at least partially unknown. Let your greatest care be whether these are the things hitherto unknown which, once made known by you, will now finally receive light and grace of novelty through you and move admiration, when we now behold things scarcely perceived before except somewhat obscurely, §808. An inventor is not a seller of unknown things, but one who makes once-unknown things known. Nor will one who is verbose about unknown things, by which he only betrays his own ignorance and brings new darkness upon them rather than knowing how to draw them into new light, move graceful zeal for knowing, much less satisfy it or deserve admiration beyond the crowd of wise men, §627. Scarcely anyone, by rattling off unknown things he does not know how finally to illustrate, will deceive the spectator,
corvum, deludet, hiantem,
Sometimes a well-seasoned lawyer, risen from a Quinquevir, shall delude the gaping raven; and the fortune-hunter Nasica shall be laughed at by Coranus.
impune, quin occinatur miserabili thaumaturgo:
with impunity, without being sung at as a miserable thaumaturge:
Num furis, an prudens ludis me obscura canendo?
"What, art thou in a [prophetic] raving; or dost thou play upon me
designedly, by uttering obscurities?"
Hor. II. 5. 5, 58.
Horace II.5.5, 58.
3) In relative novis primario tuo obiecto personali, quae tibi novitas sufficiat, § 813. ne satis tibi denuo sit, partim materiam eligendam, partim significanda de eadem fuisse huc usque, partialiter saltim, incognita, maxima sit in hoc cura, num ea sint hactenus incognita, quae a te nota reddita nunc demum lucem et gratiam novitatis per te sint acceptura, et admirationem motura, quando vix antea subobscure percepta nunc intueamur. § 808. Inventor non est incognitorum venditor, sed olim incognita nota reddens.
3) In things relatively new to your primary personal object, let not the novelty that suffices you, §813, be only that the material to be chosen and the things to be signified about it have hitherto been at least partially unknown. Let your greatest care be whether these are the things hitherto unknown which, once made known by you, will now finally receive light and grace of novelty through you and move admiration, when we now behold things scarcely perceived before except somewhat obscurely, §808. An inventor is not a seller of unknown things, but one who makes once-unknown things known.
Neque venustum cognoscendi studium movebit, multo minus explebit, aut admirationem merebitur ultra plebem sapientium, multus in incognitis, quorum ipse suam tantum prodit ignorantiam, novam ipsis potius inducens caliginem, quam ut ea novam in lucem noverit protrahere, § 627. Vix quisquam incognita crepando, quae nesciat tandem illustrare, spectatorem, ut
Nor will one who is verbose about unknown things, by which he only betrays his own ignorance and brings new darkness upon them rather than knowing how to draw them into new light, move graceful zeal for knowing, much less satisfy it or deserve admiration beyond the crowd of wise men, §627. Scarcely anyone, by rattling off unknown things he does not know how finally to illustrate, will deceive the spectator,
corvum, deludet, hiantem,
Sometimes a well-seasoned lawyer, risen from a Quinquevir, shall delude the gaping raven; and the fortune-hunter Nasica shall be laughed at by Coranus.
impune, quin occinatur miserabili thaumaturgo:
with impunity, without being sung at as a miserable thaumaturge:
Num furis, an prudens ludis me obscura canendo?
"What, art thou in a [prophetic] raving; or dost thou play upon me
designedly, by uttering obscurities?"
Hor. II. 5. 5, 58.
Horace II.5.5, 58.
3) In relative novis primario tuo obiecto
3) In things relatively new to your primary personal object,
personali, quae tibi novitas sufficiat, § 813.
let not the novelty that suffices you, §813,
ne satis tibi denuo sit, partim materiam eligendam,
be only that the material to be chosen and the
partim significanda de eadem fuisse huc usque,
things to be signified about it have hitherto been
partialiter saltim, incognita, maxima sit in hoc cura,
at least partially unknown. Let your greatest care be whether
num ea sint hactenus incognita,
these are the things hitherto unknown which,
quae a te nota reddita nunc demum
once made known by you, will now finally receive
lucem et gratiam novitatis per te sint acceptura,
light and grace of novelty through you
et admirationem motura,
and move admiration, when we now behold
quando vix antea subobscure percepta nunc intueamur. § 808.
things scarcely perceived before except somewhat obscurely, §808.
Inventor non est incognitorum venditor,
An inventor is not a seller of unknown things,
sed olim incognita nota reddens.
but one who makes once-unknown things known.
Neque venustum cognoscendi studium movebit, multo
Nor will one who is verbose about unknown things,
minus explebit, aut admirationem merebitur ultra plebem sapientium,
by which he only betrays his own ignorance and brings new darkness
multus in incognitis, quorum ipse suam tantum prodit ignorantiam,
upon them rather than knowing how to draw them into
novam ipsis potius inducens caliginem, quam
new light, move graceful zeal for knowing,
ut ea novam
much less satisfy it or deserve admiration beyond the
in lucem noverit protrahere, § 627.
crowd of wise men, §627. Scarcely anyone,
Vix quisquam incognita crepando,
by rattling off unknown things he does not
quae nesciat tandem illustrare, spectatorem, ut
know how finally to illustrate, will deceive the spectator,
corvum, deludet, hiantem,
Sometimes a well-seasoned lawyer, risen from a Quinquevir, shall delude the gaping raven; and the fortune-hunter Nasica shall be laughed at by Coranus.
impune, quin occinatur miserabili thaumaturgo:
with impunity, without being sung at as a miserable thaumaturge:
Num furis, an prudens ludis me obscura canendo?
"What, art thou in a [prophetic] raving; or dost thou play upon me
designedly, by uttering obscurities?"
Hor. II. 5. 5, 58.
Horace II.5.5, 58.
3) In relative novis primario tuo obiecto personali, quae tibi novitas sufficiat, § 813. ne satis tibi denuo sit, partim materiam eligendam, partim significanda de eadem fuisse huc usque, partialiter saltim, incognita, maxima sit in hoc cura, num ea sint hactenus incognita, quae a te nota reddita nunc demum lucem et gratiam novitatis per te sint acceptura, et admirationem motura, quando vix antea subobscure percepta nunc intueamur. § 808. Inventor non est incognitorum venditor, sed olim incognita nota reddens. / 3) In things relatively new to your primary personal object, let not the novelty that suffices you, §813, be only that the material to be chosen and the things to be signified about it have hitherto been at least partially unknown. Let your greatest care be whether these are the things hitherto unknown which, once made known by you, will now finally receive light and grace of novelty through you and move admiration, when we now behold things scarcely perceived before except somewhat obscurely, §808. An inventor is not a seller of unknown things, but one who makes once-unknown things known.
Neque venustum cognoscendi studium movebit, multo minus explebit, aut admirationem merebitur ultra plebem sapientium, multus in incognitis, quorum ipse suam tantum prodit ignorantiam, novam ipsis potius inducens caliginem, quam ut ea novam in lucem noverit protrahere, § 627. Vix quisquam incognita crepando, quae nesciat tandem illustrare, spectatorem, ut / Nor will one who is verbose about unknown things, by which he only betrays his own ignorance and brings new darkness upon them rather than knowing how to draw them into new light, move graceful zeal for knowing, much less satisfy it or deserve admiration beyond the crowd of wise men, §627. Scarcely anyone, by rattling off unknown things he does not know how finally to illustrate, will deceive the spectator,
corvum, deludet, hiantem,
Sometimes a well-seasoned lawyer, risen from a Quinquevir, shall delude the gaping raven; and the fortune-hunter Nasica shall be laughed at by Coranus.
impune, quin occinatur miserabili thaumaturgo: / with impunity, without being sung at as a miserable thaumaturge:
Num furis, an prudens ludis me obscura canendo?
"What, art thou in a [prophetic] raving; or dost thou play upon me
designedly, by uttering obscurities?"
Hor. II. 5. 5, 58. / Horace II.5.5, 58.
§ 815
4) Ne relative novorum ea tibi legas cogitanda, quae cognitu vel indigna vere sunt, vel saltim primariis tuis spectatoribus videantur attentionem suam adeo non mereri, prudens ut praevidere possis dotium tuarum aestimator opis tuae non fore, curiositatem tuorum in haec dirigere. § 808. Sint spectatores tibi, qui videantur etiam primarii, male seriati minutiarum amatores, quorum aures vili venustae cogitationis lenocinio lubentissime titillarentur, quales § 184. tanguntur, primaria tamen lex dignitatis aesthetica, quam absoluta iam poscit et involvit magnitudo, § 185, 178. turpiter cederet inferiori curiositatem observandi regulae, § 808. quae subordinatur demum legi lucis aestheticae. § 614. nec id quidem necessario, § 617, 625. Maius erit, et quo rarius, eo ipso recentius, curiosius, admirabilius et attentione dignum, si possis spectatorem alia omnia, et levissima quaevis exspectantem initiare maioribus, deviamque mentem sensim in graviorum nobiliorumque contemplationem allicere, ducere, defigere. Tentat artificium Horatius I. od. 27.
4) Do not choose among relatively new things those to be thought which are truly unworthy to know, or at least seem to your principal spectators not to deserve their attention, so that as a prudent estimator of your gifts you can foresee that it will not be within your power to direct their curiosity to these things, §808. Suppose you have spectators, even primary ones, badly arranged lovers of minutiae, whose ears would most gladly be tickled by the cheap charm of beautiful thought, such as are touched in §184. Yet the primary law of aesthetic dignity, which absolute magnitude already demands and involves, §§185, 178, would shamefully yield to the lower rule of observing curiosity, §808, which is at last subordinated to the law of aesthetic light, §614, and not even necessarily, §§617, 625. It will be greater, and, the rarer it is, by that very fact fresher, more curious, more admirable, and more worthy of attention, if you can initiate the spectator expecting everything else and any lightest things into greater matters, and gradually entice, lead, and fix the wandering mind in contemplation of graver and nobler things. Horace attempts the art in Ode I.27:
Natis in usum laetitiae scyphis
Pugnare Thracum est. Tollite barbarum
Morem
ah! miser,
Quanta laboras in Charybdi,
Digne puer meliore flamma!
"What, fight with cups that should give joy?
'Tis barbarous; leave such savage ways
To Thracians. Bacchus, shamefaced boy,
...
Allures you still. Come, tell me truth,
And trust my honour—That the name?
That wild Charybdis yours? Poor youth!
O, you deserved a better flame!"
and "ah, wretched boy, in what a Charybdis you labor, worthy of a better flame!"
4) Ne relative novorum ea tibi legas cogitanda, quae cognitu vel indigna vere sunt, vel saltim primariis tuis spectatoribus videantur attentionem suam adeo non mereri, prudens ut praevidere possis dotium tuarum aestimator opis tuae non fore, curiositatem tuorum in haec dirigere. § 808. Sint spectatores tibi, qui videantur etiam primarii, male seriati minutiarum amatores, quorum aures vili venustae cogitationis lenocinio lubentissime titillarentur, quales § 184. tanguntur, primaria tamen lex dignitatis aesthetica, quam absoluta iam poscit et involvit magnitudo, § 185, 178. turpiter cederet inferiori curiositatem observandi regulae, § 808. quae subordinatur demum legi lucis aestheticae. § 614. nec id quidem necessario, § 617, 625. Maius erit, et quo rarius, eo ipso recentius, curiosius, admirabilius et attentione dignum, si possis spectatorem alia omnia, et levissima quaevis exspectantem initiare maioribus, deviamque mentem sensim in graviorum nobiliorumque contemplationem allicere, ducere, defigere.
4) Do not choose among relatively new things those to be thought which are truly unworthy to know, or at least seem to your principal spectators not to deserve their attention, so that as a prudent estimator of your gifts you can foresee that it will not be within your power to direct their curiosity to these things, §808. Suppose you have spectators, even primary ones, badly arranged lovers of minutiae, whose ears would most gladly be tickled by the cheap charm of beautiful thought, such as are touched in §184. Yet the primary law of aesthetic dignity, which absolute magnitude already demands and involves, §§185, 178, would shamefully yield to the lower rule of observing curiosity, §808, which is at last subordinated to the law of aesthetic light, §614, and not even necessarily, §§617, 625. It will be greater, and, the rarer it is, by that very fact fresher, more curious, more admirable, and more worthy of attention, if you can initiate the spectator expecting everything else and any lightest things into greater matters, and gradually entice, lead, and fix the wandering mind in contemplation of graver and nobler things.
Tentat artificium Horatius I. od. 27.
Horace attempts the art in Ode I.27:
Natis in usum laetitiae scyphis
Pugnare Thracum est. Tollite barbarum
Morem
ah! miser,
Quanta laboras in Charybdi,
Digne puer meliore flamma!
"What, fight with cups that should give joy?
'Tis barbarous; leave such savage ways
To Thracians. Bacchus, shamefaced boy,
...
Allures you still. Come, tell me truth,
And trust my honour—That the name?
That wild Charybdis yours? Poor youth!
O, you deserved a better flame!"
and "ah, wretched boy, in what a Charybdis you labor, worthy of a better flame!"
4) Ne relative novorum ea tibi legas cogitanda,
4) Do not choose among relatively new things those to be
quae cognitu vel indigna vere sunt,
thought which are truly unworthy to know, or at
vel saltim primariis tuis spectatoribus videantur attentionem suam
least seem to your principal spectators
adeo non mereri,
not to deserve their attention,
prudens ut praevidere possis dotium tuarum aestimator
so that as a prudent estimator of your
opis tuae non
gifts you can foresee that it will not be
fore, curiositatem tuorum in haec dirigere.
within your power to direct their curiosity to these things,
§ 808. Sint spectatores tibi, qui videantur etiam primarii,
§808. Suppose you have spectators, even primary
male seriati minutiarum amatores,
ones, badly arranged lovers of minutiae, whose
quorum aures
ears would most gladly be tickled by the
vili venustae cogitationis lenocinio lubentissime titillarentur, quales § 184.
cheap charm of beautiful thought, such as are touched in §184.
tanguntur, primaria tamen lex dignitatis aesthetica,
Yet the primary law of aesthetic dignity,
quam absoluta iam poscit et involvit magnitudo, § 185, 178.
which absolute magnitude already demands and involves, §§185, 178,
turpiter cederet inferiori curiositatem observandi regulae, § 808.
would shamefully yield to the lower rule of observing curiosity, §808,
quae subordinatur demum legi lucis aestheticae.
which is at last subordinated to the law of aesthetic
§ 614. nec id quidem necessario, § 617, 625.
light, §614, and not even necessarily, §§617, 625.
Maius erit, et
It will be greater, and, the rarer it is,
quo rarius, eo ipso recentius, curiosius, admirabilius
by that very fact fresher, more curious, more admirable,
et attentione dignum,
and more worthy of attention,
si possis spectatorem alia omnia,
if you can initiate the spectator expecting everything else
et levissima quaevis exspectantem initiare maioribus,
and any lightest things into greater matters, and
deviamque mentem sensim in
gradually entice, lead, and fix the wandering mind in
graviorum nobiliorumque contemplationem allicere, ducere, defigere.
contemplation of graver and nobler things.
Tentat artificium Horatius I. od. 27.
Horace attempts the art in Ode I.27:
Natis in usum laetitiae scyphis
Pugnare Thracum est. Tollite barbarum
Morem
ah! miser,
Quanta laboras in Charybdi,
Digne puer meliore flamma!
"What, fight with cups that should give joy?
'Tis barbarous; leave such savage ways
To Thracians. Bacchus, shamefaced boy,
...
Allures you still. Come, tell me truth,
And trust my honour—That the name?
That wild Charybdis yours? Poor youth!
O, you deserved a better flame!"
and "ah, wretched boy, in what a Charybdis you labor, worthy of a better flame!"
4) Ne relative novorum ea tibi legas cogitanda, quae cognitu vel indigna vere sunt, vel saltim primariis tuis spectatoribus videantur attentionem suam adeo non mereri, prudens ut praevidere possis dotium tuarum aestimator opis tuae non fore, curiositatem tuorum in haec dirigere. § 808. Sint spectatores tibi, qui videantur etiam primarii, male seriati minutiarum amatores, quorum aures vili venustae cogitationis lenocinio lubentissime titillarentur, quales § 184. tanguntur, primaria tamen lex dignitatis aesthetica, quam absoluta iam poscit et involvit magnitudo, § 185, 178. turpiter cederet inferiori curiositatem observandi regulae, § 808. quae subordinatur demum legi lucis aestheticae. § 614. nec id quidem necessario, § 617, 625. Maius erit, et quo rarius, eo ipso recentius, curiosius, admirabilius et attentione dignum, si possis spectatorem alia omnia, et levissima quaevis exspectantem initiare maioribus, deviamque mentem sensim in graviorum nobiliorumque contemplationem allicere, ducere, defigere. / 4) Do not choose among relatively new things those to be thought which are truly unworthy to know, or at least seem to your principal spectators not to deserve their attention, so that as a prudent estimator of your gifts you can foresee that it will not be within your power to direct their curiosity to these things, §808. Suppose you have spectators, even primary ones, badly arranged lovers of minutiae, whose ears would most gladly be tickled by the cheap charm of beautiful thought, such as are touched in §184. Yet the primary law of aesthetic dignity, which absolute magnitude already demands and involves, §§185, 178, would shamefully yield to the lower rule of observing curiosity, §808, which is at last subordinated to the law of aesthetic light, §614, and not even necessarily, §§617, 625. It will be greater, and, the rarer it is, by that very fact fresher, more curious, more admirable, and more worthy of attention, if you can initiate the spectator expecting everything else and any lightest things into greater matters, and gradually entice, lead, and fix the wandering mind in contemplation of graver and nobler things.
Tentat artificium Horatius I. od. 27. / Horace attempts the art in Ode I.27:
Natis in usum laetitiae scyphis
Pugnare Thracum est. Tollite barbarum
Morem
ah! miser,
Quanta laboras in Charybdi,
Digne puer meliore flamma!
"What, fight with cups that should give joy?
'Tis barbarous; leave such savage ways
To Thracians. Bacchus, shamefaced boy,
...
Allures you still. Come, tell me truth,
And trust my honour—That the name?
That wild Charybdis yours? Poor youth!
O, you deserved a better flame!"
/ and "ah, wretched boy, in what a Charybdis you labor, worthy of a better flame!"
§ 816
In absolute dignis, etiamsi spectatores habeas in primariis etiam, qui satis amarent, vel in graviorum tractatione relativae te dignitatis minus anxium observatorem, vel iisdem omnino praeferri levicula, comparative saltim, § 197–201: ne nimium des placentiae, quoniam relativa demum, non absoluta catholica, dignitas est admirabilis illa, § 187. quam sectari iubent, § 808–810. An in solis piorum sedibus contingeret, quod narrat Horatius II. od. 13?
In things absolutely worthy, even if among your primary spectators you have some who would sufficiently love you as a less anxious observer of relative dignity in treating graver things, or who would wholly prefer little things to them, at least comparatively, §§197–201, do not give too much to pleasingness, since only relative, not absolute catholic dignity, is that admirable dignity, §187, which they order us to pursue, §§808–810. Would what Horace narrates in Ode II.13 happen only in the seats of the pious?
Aeoliis fidibus querentem
Sappho puellis de popularibus,
Et te sonantem plenius aureo,
Alcaee, plectro dura navis,
Dura fugae mala, dura belli,
Utrumque sacro digna silentio
Mirantur umbrae dicere. Sed magis
Pugnas et exactos tyrannos
Densum humeris bibit aure vulgus.
"And Sappho, with sweet lyric moan
Bewailing her ungentle sex,
And thee, Alcaeus, louder far
Chanting thy tale of woful wrecks,
Of woful exile, woful war!
In sacred awe the silent dead
Attend on each: but when the song
Of combat tells and tyrants fled,
Keen ears, press'd shoulders, closer throng."
In absolute dignis, etiamsi spectatores habeas in primariis etiam, qui satis amarent, vel in graviorum tractatione relativae te dignitatis minus anxium observatorem, vel iisdem omnino praeferri levicula, comparative saltim, § 197–201: ne nimium des placentiae, quoniam relativa demum, non absoluta catholica, dignitas est admirabilis illa, § 187. quam sectari iubent, § 808–810. An in solis piorum sedibus contingeret, quod narrat Horatius II. od. 13?
In things absolutely worthy, even if among your primary spectators you have some who would sufficiently love you as a less anxious observer of relative dignity in treating graver things, or who would wholly prefer little things to them, at least comparatively, §§197–201, do not give too much to pleasingness, since only relative, not absolute catholic dignity, is that admirable dignity, §187, which they order us to pursue, §§808–810. Would what Horace narrates in Ode II.13 happen only in the seats of the pious?
Aeoliis fidibus querentem
Sappho puellis de popularibus,
Et te sonantem plenius aureo,
Alcaee, plectro dura navis,
Dura fugae mala, dura belli,
Utrumque sacro digna silentio
Mirantur umbrae dicere. Sed magis
Pugnas et exactos tyrannos
Densum humeris bibit aure vulgus.
"And Sappho, with sweet lyric moan
Bewailing her ungentle sex,
And thee, Alcaeus, louder far
Chanting thy tale of woful wrecks,
Of woful exile, woful war!
In sacred awe the silent dead
Attend on each: but when the song
Of combat tells and tyrants fled,
Keen ears, press'd shoulders, closer throng."
In absolute dignis, etiamsi spectatores habeas in primariis etiam,
In things absolutely worthy, even if among your primary spectators
qui satis amarent, vel in graviorum tractatione relativae te
you have some who would sufficiently love you as
dignitatis minus anxium observatorem,
a less anxious observer of relative dignity in treating graver things,
vel iisdem omnino praeferri levicula,
or who would wholly prefer little things to them,
comparative saltim, § 197–201: ne nimium des placentiae,
at least comparatively, §§197–201, do not give too
quoniam relativa demum, non absoluta catholica,
much to pleasingness, since only relative, not absolute catholic
dignitas est admirabilis illa, § 187.
dignity, is that admirable dignity, §187,
quam sectari iubent, § 808–810.
which they order us to pursue, §§808–810.
An in solis piorum sedibus contingeret,
Would what Horace narrates in Ode II.13 happen only
quod narrat Horatius II. od. 13?
in the seats of the pious?
Aeoliis fidibus querentem
Sappho puellis de popularibus,
Et te sonantem plenius aureo,
Alcaee, plectro dura navis,
Dura fugae mala, dura belli,
Utrumque sacro digna silentio
Mirantur umbrae dicere. Sed magis
Pugnas et exactos tyrannos
Densum humeris bibit aure vulgus.
"And Sappho, with sweet lyric moan
Bewailing her ungentle sex,
And thee, Alcaeus, louder far
Chanting thy tale of woful wrecks,
Of woful exile, woful war!
In sacred awe the silent dead
Attend on each: but when the song
Of combat tells and tyrants fled,
Keen ears, press'd shoulders, closer throng."
In absolute dignis, etiamsi spectatores habeas in primariis etiam, qui satis amarent, vel in graviorum tractatione relativae te dignitatis minus anxium observatorem, vel iisdem omnino praeferri levicula, comparative saltim, § 197–201: ne nimium des placentiae, quoniam relativa demum, non absoluta catholica, dignitas est admirabilis illa, § 187. quam sectari iubent, § 808–810. An in solis piorum sedibus contingeret, quod narrat Horatius II. od. 13? / In things absolutely worthy, even if among your primary spectators you have some who would sufficiently love you as a less anxious observer of relative dignity in treating graver things, or who would wholly prefer little things to them, at least comparatively, §§197–201, do not give too much to pleasingness, since only relative, not absolute catholic dignity, is that admirable dignity, §187, which they order us to pursue, §§808–810. Would what Horace narrates in Ode II.13 happen only in the seats of the pious?
Aeoliis fidibus querentem
Sappho puellis de popularibus,
Et te sonantem plenius aureo,
Alcaee, plectro dura navis,
Dura fugae mala, dura belli,
Utrumque sacro digna silentio
Mirantur umbrae dicere. Sed magis
Pugnas et exactos tyrannos
Densum humeris bibit aure vulgus.
"And Sappho, with sweet lyric moan
Bewailing her ungentle sex,
And thee, Alcaeus, louder far
Chanting thy tale of woful wrecks,
Of woful exile, woful war!
In sacred awe the silent dead
Attend on each: but when the song
Of combat tells and tyrants fled,
Keen ears, press'd shoulders, closer throng."
§ 817
Verum 2) possunt quaedam, attentione mortalium dignissima, tamen aliquibus, qui forte tui sint spectatores primarii, certis in locis, temporibus, et occasionibus, minus opportuna, minus tempestiva vere esse, quibus nunc advertant animum, pro gravitate rei; b) possunt aliis, quorum caussa potissimum cogitas, talia videri, per errorem, largior, sed per errorem tamen, datis tuis viribus, dato tempore, non vincibilem. In utroque casu proferes tuis inaudita forsitan, immerito forsan incognita, neque tamen admirationem moveres, sed taedium. Nova dare cogitares, sed gratia novitatis excideres, § 815. Quo graviora sunt, quae cogitare parabas, hoc maiori opus erit sollicitudine, ne iis ea, qui fruge inventa, quicquid egeris, glandibus vesci malunt, contemtim proculcanda temere proiicias.
But 2) certain things most worthy of mortal attention can nevertheless be truly less opportune and less timely for some who perhaps are your primary spectators, in certain places, times, and occasions, for them now to turn the mind toward them according to the gravity of the matter; b) they can seem such to others for whose sake you chiefly think, by error, I grant, but nevertheless by error not conquerable with your given powers and given time. In both cases you will bring forward things perhaps unheard by your people and perhaps undeservedly unknown, and yet you would not move admiration but tedium. You would think to give new things, but you would fall away from the grace of novelty, §815. The graver the things you were preparing to think, the greater care will be needed lest you rashly throw them out to be contemptuously trampled by those who, once grain has been found, prefer to feed on acorns, whatever you have done.
Verum 2) possunt quaedam, attentione mortalium dignissima, tamen aliquibus, qui forte tui sint spectatores primarii, certis in locis, temporibus, et occasionibus, minus opportuna, minus tempestiva vere esse, quibus nunc advertant animum, pro gravitate rei; b) possunt aliis, quorum caussa potissimum cogitas, talia videri, per errorem, largior, sed per errorem tamen, datis tuis viribus, dato tempore, non vincibilem.
But 2) certain things most worthy of mortal attention can nevertheless be truly less opportune and less timely for some who perhaps are your primary spectators, in certain places, times, and occasions, for them now to turn the mind toward them according to the gravity of the matter; b) they can seem such to others for whose sake you chiefly think, by error, I grant, but nevertheless by error not conquerable with your given powers and given time.
In utroque casu proferes tuis inaudita forsitan, immerito forsan incognita, neque tamen admirationem moveres, sed taedium.
In both cases you will bring forward things perhaps unheard by your people and perhaps undeservedly unknown, and yet you would not move admiration but tedium.
Nova dare cogitares, sed gratia novitatis excideres, § 815. Quo graviora sunt, quae cogitare parabas, hoc maiori opus erit sollicitudine, ne iis ea, qui fruge inventa, quicquid egeris, glandibus vesci malunt, contemtim proculcanda temere proiicias.
You would think to give new things, but you would fall away from the grace of novelty, §815. The graver the things you were preparing to think, the greater care will be needed lest you rashly throw them out to be contemptuously trampled by those who, once grain has been found, prefer to feed on acorns, whatever you have done.
Verum 2) possunt quaedam, attentione mortalium dignissima,
But 2) certain things most worthy of mortal attention
tamen aliquibus, qui forte tui sint
can nevertheless be truly less opportune and less timely
spectatores primarii, certis
for some who perhaps are your primary spectators,
in locis, temporibus, et occasionibus, minus opportuna,
in certain places, times, and occasions, for them
minus tempestiva vere esse, quibus nunc advertant animum, pro gravitate rei;
now to turn the mind toward them according to the gravity of
b) possunt aliis,
the matter; b) they can seem such to others
quorum caussa potissimum cogitas, talia videri,
for whose sake you chiefly think,
per errorem, largior, sed per errorem tamen,
by error, I grant, but nevertheless by error not
datis tuis viribus, dato tempore, non vincibilem.
conquerable with your given powers and given time.
In utroque casu proferes tuis inaudita forsitan,
In both cases you will bring forward things perhaps unheard by
immerito forsan incognita,
your people and perhaps undeservedly unknown,
neque tamen admirationem moveres, sed taedium.
and yet you would not move admiration but tedium.
Nova dare cogitares,
You would think to give new things,
sed gratia novitatis excideres, § 815.
but you would fall away from the grace of novelty, §815.
Quo graviora sunt, quae cogitare parabas, hoc
The graver the things you were preparing to think,
maiori opus erit sollicitudine, ne iis ea,
the greater care will be needed lest you rashly throw them
qui fruge inventa, quicquid egeris,
out to be contemptuously trampled by those who, once
glandibus vesci malunt, contemtim proculcanda
grain has been found, prefer to feed on acorns,
temere proiicias.
whatever you have done.
Verum 2) possunt quaedam, attentione mortalium dignissima, tamen aliquibus, qui forte tui sint spectatores primarii, certis in locis, temporibus, et occasionibus, minus opportuna, minus tempestiva vere esse, quibus nunc advertant animum, pro gravitate rei; b) possunt aliis, quorum caussa potissimum cogitas, talia videri, per errorem, largior, sed per errorem tamen, datis tuis viribus, dato tempore, non vincibilem. / But 2) certain things most worthy of mortal attention can nevertheless be truly less opportune and less timely for some who perhaps are your primary spectators, in certain places, times, and occasions, for them now to turn the mind toward them according to the gravity of the matter; b) they can seem such to others for whose sake you chiefly think, by error, I grant, but nevertheless by error not conquerable with your given powers and given time.
In utroque casu proferes tuis inaudita forsitan, immerito forsan incognita, neque tamen admirationem moveres, sed taedium. / In both cases you will bring forward things perhaps unheard by your people and perhaps undeservedly unknown, and yet you would not move admiration but tedium.
Nova dare cogitares, sed gratia novitatis excideres, § 815. Quo graviora sunt, quae cogitare parabas, hoc maiori opus erit sollicitudine, ne iis ea, qui fruge inventa, quicquid egeris, glandibus vesci malunt, contemtim proculcanda temere proiicias. / You would think to give new things, but you would fall away from the grace of novelty, §815. The graver the things you were preparing to think, the greater care will be needed lest you rashly throw them out to be contemptuously trampled by those who, once grain has been found, prefer to feed on acorns, whatever you have done.
§ 818
5) Ne eo in gradu inaudita quaeras, ut non sapientum solum fidem transcendant, § 424. non solum logica, et aesthetica, quam requirunt, nunc hypothetica, § 439. nunc generali, § 440. nunc strictissima, nunc heterocosmica, § 441. verisimilitudine destituta tuis obiectis personalibus praecipuis videri debeant, § 483. sed etiam dynamometria praevidere possis aesthetica, § 60. non fore tuarum virium, dato tempore, datis capitibus, seu spectatoribus, ea reddere vel aesthetice, quantum necesse sit, verisimilia, § 555. Alias, nova quidem, proferre videberis, sed nuces cassas, vitra fracta, somniorum interpretamenta, portenta Thessala, fabulas aniles, absurda, recens aliquis nugivendulus, neque curiositatem tuis concilians, nec admirationem, nisi quam irrisio comitem habet, et quae nunc sane non quaerebatur, § 808–810. Pone spectatores tuos praecipuos, qualis erat Iuvenalis, pene sibi neque vires, neque tempus esse legis hebraeae maximam illis ob oculos ponendi verisimilitudinem, ne quid nunc certius dicam; pone te tamen iisdem exponere,
5) Do not seek unheard things to such a degree that they not only transcend the trust of the wise, §424, and must seem to your principal personal objects destitute not only of logical verisimilitude but also of the aesthetic verisimilitude they require, now hypothetical, §439, now general, §440, now strictest, now heterocosmic, §441, §483, but also so that you can foresee by aesthetic dynamometry, §60, that it will not be within your powers, given the time and given heads or spectators, to make them aesthetically probable as much as necessary, §555. Otherwise you will seem indeed to bring forward new things, but empty nuts, broken glass, dream interpretations, Thessalian portents, old women's tales, absurdities, some recent dealer in trifles, conciliating neither curiosity nor admiration for your people, except that which has ridicule as companion, and which certainly was not now being sought, §§808–810. Suppose your principal spectators are such as Juvenal was; suppose that you have almost neither powers nor time to place before their eyes the greatest verisimilitude of Hebrew law, to say nothing now more certain; suppose nevertheless you expound to them
Tradidit arcano quodcunque volumine Moses.
"and all that Moses committed to his secret tome,"
loqueris illis nova, inaudita multa romanis legibus, sed metuentem sabbata, nil praeter nubes, et caeli numen adorantem, cui suilla ac humana caro nil distet, cui septima quaeque lux ignava sit, pro egregia ponente, ea, quae optaras, nec curiositate prosequentur, nec admiratione.
You will speak to them many new things unheard in Roman laws, but they will not pursue with curiosity or admiration things that set as excellent a man who fears Sabbaths, worships nothing but clouds and the deity of heaven, to whom pork and human flesh do not differ, and to whom every seventh light is idle.
5) Ne eo in gradu inaudita quaeras, ut non sapientum solum fidem transcendant, § 424. non solum logica, et aesthetica, quam requirunt, nunc hypothetica, § 439. nunc generali, § 440. nunc strictissima, nunc heterocosmica, § 441. verisimilitudine destituta tuis obiectis personalibus praecipuis videri debeant, § 483. sed etiam dynamometria praevidere possis aesthetica, § 60. non fore tuarum virium, dato tempore, datis capitibus, seu spectatoribus, ea reddere vel aesthetice, quantum necesse sit, verisimilia, § 555. Alias, nova quidem, proferre videberis, sed nuces cassas, vitra fracta, somniorum interpretamenta, portenta Thessala, fabulas aniles, absurda, recens aliquis nugivendulus, neque curiositatem tuis concilians, nec admirationem, nisi quam irrisio comitem habet, et quae nunc sane non quaerebatur, § 808–810. Pone spectatores tuos praecipuos, qualis erat Iuvenalis, pene sibi neque vires, neque tempus esse legis hebraeae maximam illis ob oculos ponendi verisimilitudinem, ne quid nunc certius dicam; pone te tamen iisdem exponere,
5) Do not seek unheard things to such a degree that they not only transcend the trust of the wise, §424, and must seem to your principal personal objects destitute not only of logical verisimilitude but also of the aesthetic verisimilitude they require, now hypothetical, §439, now general, §440, now strictest, now heterocosmic, §441, §483, but also so that you can foresee by aesthetic dynamometry, §60, that it will not be within your powers, given the time and given heads or spectators, to make them aesthetically probable as much as necessary, §555. Otherwise you will seem indeed to bring forward new things, but empty nuts, broken glass, dream interpretations, Thessalian portents, old women's tales, absurdities, some recent dealer in trifles, conciliating neither curiosity nor admiration for your people, except that which has ridicule as companion, and which certainly was not now being sought, §§808–810. Suppose your principal spectators are such as Juvenal was; suppose that you have almost neither powers nor time to place before their eyes the greatest verisimilitude of Hebrew law, to say nothing now more certain; suppose nevertheless you expound to them
Tradidit arcano quodcunque volumine Moses.
"and all that Moses committed to his secret tome,"
loqueris illis nova, inaudita multa romanis legibus, sed metuentem sabbata, nil praeter nubes, et caeli numen adorantem, cui suilla ac humana caro nil distet, cui septima quaeque lux ignava sit, pro egregia ponente, ea, quae optaras, nec curiositate prosequentur, nec admiratione.
You will speak to them many new things unheard in Roman laws, but they will not pursue with curiosity or admiration things that set as excellent a man who fears Sabbaths, worships nothing but clouds and the deity of heaven, to whom pork and human flesh do not differ, and to whom every seventh light is idle.
5) Ne eo in gradu inaudita quaeras,
5) Do not seek unheard things to such a
ut non sapientum solum fidem transcendant,
degree that they not only transcend
§ 424.
the trust of the wise, §424,
non solum logica, et aesthetica,
and must seem to your principal personal objects destitute not only of logical verisimilitude but also of the aesthetic
quam requirunt, nunc hypothetica, § 439. nunc generali, § 440.
verisimilitude they require, now hypothetical, §439, now general, §440,
nunc strictissima, nunc heterocosmica, § 441. verisimilitudine destituta tuis obiectis
now strictest, now heterocosmic, §441,
personalibus praecipuis videri debeant, § 483. sed etiam dynamometria
§483, but also so that
praevidere possis aesthetica, § 60.
you can foresee by aesthetic dynamometry, §60,
non fore tuarum virium, dato tempore,
that it will not be within your powers, given
datis capitibus, seu spectatoribus,
the time and given heads or spectators,
ea reddere vel aesthetice, quantum necesse sit, verisimilia, § 555.
to make them aesthetically probable as much as necessary, §555.
Alias, nova quidem, proferre videberis,
Otherwise you will seem indeed to bring forward new things,
sed nuces cassas, vitra fracta, somniorum interpretamenta,
but empty nuts, broken glass, dream interpretations,
portenta Thessala, fabulas aniles, absurda, recens aliquis nugivendulus,
Thessalian portents, old women's tales, absurdities, some recent dealer
neque curiositatem tuis concilians, nec admirationem,
in trifles, conciliating neither curiosity nor admiration
nisi quam irrisio comitem habet,
for your people, except that which has ridicule as companion,
et quae nunc sane non quaerebatur, § 808–810.
and which certainly was not now being sought, §§808–810.
Pone spectatores tuos praecipuos, qualis erat Iuvenalis, pene
Suppose your principal spectators are such as Juvenal was;
sibi neque vires, neque tempus esse legis
suppose that you have almost neither powers nor time
hebraeae maximam illis ob oculos ponendi verisimilitudinem,
to place before their eyes the greatest verisimilitude
ne quid nunc certius
of Hebrew law, to say nothing now more certain;
dicam; pone te tamen iisdem exponere,
suppose nevertheless you expound to them
Tradidit arcano quodcunque volumine Moses.
"and all that Moses committed to his secret tome,"
loqueris illis nova, inaudita multa romanis legibus,
You will speak to them many new things unheard in Roman laws,
sed metuentem sabbata, nil praeter nubes, et caeli numen adorantem,
but they will not pursue with curiosity or admiration things that
cui suilla
set as excellent a man who fears Sabbaths,
ac humana caro nil distet,
worships nothing but clouds and the deity of heaven,
cui septima quaeque lux ignava sit, pro egregia ponente,
to whom pork and human flesh do not differ,
ea, quae optaras, nec curiositate prosequentur, nec admiratione.
and to whom every seventh light is idle.
5) Ne eo in gradu inaudita quaeras, ut non sapientum solum fidem transcendant, § 424. non solum logica, et aesthetica, quam requirunt, nunc hypothetica, § 439. nunc generali, § 440. nunc strictissima, nunc heterocosmica, § 441. verisimilitudine destituta tuis obiectis personalibus praecipuis videri debeant, § 483. sed etiam dynamometria praevidere possis aesthetica, § 60. non fore tuarum virium, dato tempore, datis capitibus, seu spectatoribus, ea reddere vel aesthetice, quantum necesse sit, verisimilia, § 555. Alias, nova quidem, proferre videberis, sed nuces cassas, vitra fracta, somniorum interpretamenta, portenta Thessala, fabulas aniles, absurda, recens aliquis nugivendulus, neque curiositatem tuis concilians, nec admirationem, nisi quam irrisio comitem habet, et quae nunc sane non quaerebatur, § 808–810. Pone spectatores tuos praecipuos, qualis erat Iuvenalis, pene sibi neque vires, neque tempus esse legis hebraeae maximam illis ob oculos ponendi verisimilitudinem, ne quid nunc certius dicam; pone te tamen iisdem exponere, / 5) Do not seek unheard things to such a degree that they not only transcend the trust of the wise, §424, and must seem to your principal personal objects destitute not only of logical verisimilitude but also of the aesthetic verisimilitude they require, now hypothetical, §439, now general, §440, now strictest, now heterocosmic, §441, §483, but also so that you can foresee by aesthetic dynamometry, §60, that it will not be within your powers, given the time and given heads or spectators, to make them aesthetically probable as much as necessary, §555. Otherwise you will seem indeed to bring forward new things, but empty nuts, broken glass, dream interpretations, Thessalian portents, old women's tales, absurdities, some recent dealer in trifles, conciliating neither curiosity nor admiration for your people, except that which has ridicule as companion, and which certainly was not now being sought, §§808–810. Suppose your principal spectators are such as Juvenal was; suppose that you have almost neither powers nor time to place before their eyes the greatest verisimilitude of Hebrew law, to say nothing now more certain; suppose nevertheless you expound to them
Tradidit arcano quodcunque volumine Moses.
"and all that Moses committed to his secret tome,"
loqueris illis nova, inaudita multa romanis legibus, sed metuentem sabbata, nil praeter nubes, et caeli numen adorantem, cui suilla ac humana caro nil distet, cui septima quaeque lux ignava sit, pro egregia ponente, ea, quae optaras, nec curiositate prosequentur, nec admiratione. / You will speak to them many new things unheard in Roman laws, but they will not pursue with curiosity or admiration things that set as excellent a man who fears Sabbaths, worships nothing but clouds and the deity of heaven, to whom pork and human flesh do not differ, and to whom every seventh light is idle.
§ 819
6) Ne facile cogitanda venustius speres spectatorum gratia, quibus tractandorum et totum et partes, immo vero partium etiam partes forsitan, ita nova sint, ut non nisi longe petitis aliquantulum illustranda possis praevidere, § 741. Saltim enim dura videbitur spectatoribus tractatio, § 787. nisi omnino non satis protensionis et simul intensionis in attendendo secum ferentes de te capiendo desperent, et sic omnis simul et curiositas concidat, et admiratio lucem et gratiam pulcris meditationibus circumfundens, § 808. Belle cogitans nec omnem παραινέσιν a Paradiso, nec:
6) Do not easily hope that things can be thought more gracefully for the sake of spectators for whom the whole of what is to be treated and its parts, indeed perhaps even the parts of parts, are so new that you can foresee they can be illustrated only somewhat by far-fetched things, §741. For the treatment will at least seem hard to the spectators, §787, unless, bringing with them not enough extension and at the same time intensity in attending, they wholly despair of grasping you, and thus all curiosity collapses together, and admiration, which pours light and grace around beautiful meditations, §808. Beautiful thinking does not begin every παραινέσις from Paradise, nor the Trojan war
gemino bellum Troianum orditur ab ovo,
"nor trace the rise of the Trojan war from [Leda's] eggs:"
sed ut possit
but, so that it can snatch the hearer
in medias res
Non secus, ac notas, auditorem rapere,
"he always hastens on to the event; and hurries away his reader in the midst of interesting circumstances, no otherwise than as if they were [already] known;"
res eligit, quarum, totum ubi novum fuerit, sint tamen partium apud auditores anticipationes quaedam, quarum partes si novae creantur, totius tamen iam adsit praeconcepta quaedam animis imago. § 484.
it chooses things of which, when the whole is new, there are nevertheless certain anticipations of the parts among the hearers, or, if parts are newly created, some preconceived image of the whole is already present in their minds, §484.
6) Ne facile cogitanda venustius speres spectatorum gratia, quibus tractandorum et totum et partes, immo vero partium etiam partes forsitan, ita nova sint, ut non nisi longe petitis aliquantulum illustranda possis praevidere, § 741. Saltim enim dura videbitur spectatoribus tractatio, § 787. nisi omnino non satis protensionis et simul intensionis in attendendo secum ferentes de te capiendo desperent, et sic omnis simul et curiositas concidat, et admiratio lucem et gratiam pulcris meditationibus circumfundens, § 808. Belle cogitans nec omnem παραινέσιν a Paradiso, nec:
6) Do not easily hope that things can be thought more gracefully for the sake of spectators for whom the whole of what is to be treated and its parts, indeed perhaps even the parts of parts, are so new that you can foresee they can be illustrated only somewhat by far-fetched things, §741. For the treatment will at least seem hard to the spectators, §787, unless, bringing with them not enough extension and at the same time intensity in attending, they wholly despair of grasping you, and thus all curiosity collapses together, and admiration, which pours light and grace around beautiful meditations, §808. Beautiful thinking does not begin every παραινέσις from Paradise, nor the Trojan war
gemino bellum Troianum orditur ab ovo,
"nor trace the rise of the Trojan war from [Leda's] eggs:"
sed ut possit
but, so that it can snatch the hearer
in medias res
Non secus, ac notas, auditorem rapere,
"he always hastens on to the event; and hurries away his reader in the midst of interesting circumstances, no otherwise than as if they were [already] known;"
res eligit, quarum, totum ubi novum fuerit, sint tamen partium apud auditores anticipationes quaedam, quarum partes si novae creantur, totius tamen iam adsit praeconcepta quaedam animis imago. § 484.
it chooses things of which, when the whole is new, there are nevertheless certain anticipations of the parts among the hearers, or, if parts are newly created, some preconceived image of the whole is already present in their minds, §484.
6) Ne facile cogitanda venustius
6) Do not easily hope that things can be
speres spectatorum gratia,
thought more gracefully for the sake of spectators for
quibus tractandorum et totum et partes,
whom the whole of what is to be treated and its parts,
immo vero partium etiam partes forsitan, ita
indeed perhaps even the parts of parts,
nova sint, ut non nisi longe petitis aliquantulum
are so new that you can foresee they can
illustranda possis praevidere, § 741.
be illustrated only somewhat by far-fetched things, §741.
Saltim enim dura videbitur spectatoribus
For the treatment will at least seem hard to the spectators,
tractatio, § 787. nisi omnino non satis protensionis
§787, unless, bringing with them not enough extension
et simul intensionis in attendendo
and at the same time intensity in attending,
secum ferentes de te capiendo desperent,
they wholly despair of grasping you,
et sic omnis simul et curiositas concidat,
and thus all curiosity collapses together,
et admiratio lucem et gratiam pulcris meditationibus circumfundens, § 808.
and admiration, which pours light and grace around beautiful meditations, §808.
Belle cogitans nec omnem παραινέσιν a Paradiso,
Beautiful thinking does not begin every παραινέσις from Paradise,
nec:
nor the Trojan war
gemino bellum Troianum orditur ab ovo,
"nor trace the rise of the Trojan war from [Leda's] eggs:"
sed ut possit
but, so that it can snatch the hearer
in medias res
Non secus, ac notas, auditorem rapere,
"he always hastens on to the event; and hurries away his reader in the midst of interesting circumstances, no otherwise than as if they were [already] known;"
res eligit, quarum, totum ubi novum fuerit, sint tamen partium
it chooses things of which, when the whole is new,
apud auditores anticipationes quaedam, quarum partes
there are nevertheless certain anticipations of the parts among the hearers,
si novae creantur,
or, if parts are newly created,
totius tamen iam adsit praeconcepta quaedam animis imago.
some preconceived image of the whole is already present in their
§ 484.
minds, §484.
6) Ne facile cogitanda venustius speres spectatorum gratia, quibus tractandorum et totum et partes, immo vero partium etiam partes forsitan, ita nova sint, ut non nisi longe petitis aliquantulum illustranda possis praevidere, § 741. Saltim enim dura videbitur spectatoribus tractatio, § 787. nisi omnino non satis protensionis et simul intensionis in attendendo secum ferentes de te capiendo desperent, et sic omnis simul et curiositas concidat, et admiratio lucem et gratiam pulcris meditationibus circumfundens, § 808. Belle cogitans nec omnem παραινέσιν a Paradiso, nec: / 6) Do not easily hope that things can be thought more gracefully for the sake of spectators for whom the whole of what is to be treated and its parts, indeed perhaps even the parts of parts, are so new that you can foresee they can be illustrated only somewhat by far-fetched things, §741. For the treatment will at least seem hard to the spectators, §787, unless, bringing with them not enough extension and at the same time intensity in attending, they wholly despair of grasping you, and thus all curiosity collapses together, and admiration, which pours light and grace around beautiful meditations, §808. Beautiful thinking does not begin every παραινέσις from Paradise, nor the Trojan war
gemino bellum Troianum orditur ab ovo,
"nor trace the rise of the Trojan war from [Leda's] eggs:"
sed ut possit / but, so that it can snatch the hearer
in medias res
Non secus, ac notas, auditorem rapere,
"he always hastens on to the event; and hurries away his reader in the midst of interesting circumstances, no otherwise than as if they were [already] known;"
res eligit, quarum, totum ubi novum fuerit, sint tamen partium apud auditores anticipationes quaedam, quarum partes si novae creantur, totius tamen iam adsit praeconcepta quaedam animis imago. § 484. / it chooses things of which, when the whole is new, there are nevertheless certain anticipations of the parts among the hearers, or, if parts are newly created, some preconceived image of the whole is already present in their minds, §484.
§ 820
MATERIAS ABSOLUTE EXHAUSTAS, de quibus nemo mortalium cuiquam aliquid venuste novi propinare possit amplius, alias ad horizontem aestheticum pertinentes, § 119. vix reor ullas esse. RESPECTIVE autem exhaustae videri possint, de quibus datum ingenium datis obiectis personalium primariis vix aliquid venuste novi possit exponere. Hinc dissuaserim, si tecum est materiarum optio 7) ne temere thema tibi constituas, quod respectu tui tuorumque spectatorum ipsi tibi iusto te pede metienti possit exhaustum videri. Quoniam illud nihilominus aggressus aut pulcrum novitatis studium desperabundus, abiicies contra § 808. trita quaevis et dicta sexcenties repetere satagens; aut illius tenax in magno periculo versaberis novi quidem, sed non naturalis, § 622, 623. non coloris, sed fuci § 688. rebus tuis inducendi. § 706, 324.
I scarcely think there are any ABSOLUTELY EXHAUSTED MATERIALS, otherwise belonging to the aesthetic horizon, §119, about which no mortal could offer anyone anything gracefully new any longer. But materials can seem RESPECTIVELY exhausted, about which a given talent, for given primary personal objects, could scarcely set forth anything gracefully new. Hence I would advise, if the choice of materials is yours, 7) do not rashly establish for yourself a theme which, with respect to you and your spectators, can seem exhausted to you as you measure yourself with a just foot. For if you nevertheless undertake it, either you will despairingly cast away beautiful zeal for novelty, contrary to §808, striving to repeat worn things and things said six hundred times; or, holding fast to novelty, you will be in great danger of introducing into your matters something new indeed, but not natural, §§622–623, not color but false coloring, §§688, 706, 324.
MATERIAS ABSOLUTE EXHAUSTAS, de quibus nemo mortalium cuiquam aliquid venuste novi propinare possit amplius, alias ad horizontem aestheticum pertinentes, § 119. vix reor ullas esse.
I scarcely think there are any ABSOLUTELY EXHAUSTED MATERIALS, otherwise belonging to the aesthetic horizon, §119, about which no mortal could offer anyone anything gracefully new any longer.
RESPECTIVE autem exhaustae videri possint, de quibus datum ingenium datis obiectis personalium primariis vix aliquid venuste novi possit exponere.
But materials can seem RESPECTIVELY exhausted, about which a given talent, for given primary personal objects, could scarcely set forth anything gracefully new.
Hinc dissuaserim, si tecum est materiarum optio 7) ne temere thema tibi constituas, quod respectu tui tuorumque spectatorum ipsi tibi iusto te pede metienti possit exhaustum videri.
Hence I would advise, if the choice of materials is yours, 7) do not rashly establish for yourself a theme which, with respect to you and your spectators, can seem exhausted to you as you measure yourself with a just foot.
Quoniam illud nihilominus aggressus aut pulcrum novitatis studium desperabundus, abiicies contra § 808. trita quaevis et dicta sexcenties repetere satagens; aut illius tenax in magno periculo versaberis novi quidem, sed non naturalis, § 622, 623. non coloris, sed fuci § 688. rebus tuis inducendi. § 706, 324.
For if you nevertheless undertake it, either you will despairingly cast away beautiful zeal for novelty, contrary to §808, striving to repeat worn things and things said six hundred times; or, holding fast to novelty, you will be in great danger of introducing into your matters something new indeed, but not natural, §§622–623, not color but false coloring, §§688, 706, 324.
MATERIAS ABSOLUTE EXHAUSTAS,
I scarcely think there are any ABSOLUTELY EXHAUSTED
de quibus nemo mortalium cuiquam aliquid venuste novi propinare possit amplius,
MATERIALS, otherwise belonging
alias ad horizontem aestheticum pertinentes, § 119.
to the aesthetic horizon, §119,
vix reor ullas esse.
about which no mortal could offer anyone anything gracefully new any longer.
RESPECTIVE autem exhaustae videri possint,
But materials can seem RESPECTIVELY exhausted,
de quibus datum ingenium datis obiectis personalium primariis
about which a given talent, for given primary personal objects,
vix aliquid venuste novi possit exponere.
could scarcely set forth anything gracefully new.
Hinc dissuaserim, si tecum est materiarum optio
Hence I would advise, if the choice of materials is yours,
7) ne temere thema tibi constituas,
7) do not rashly establish for yourself a theme which,
quod respectu tui tuorumque spectatorum
with respect to you and your spectators,
ipsi tibi iusto te pede metienti possit exhaustum
can seem exhausted
videri.
to you as you measure yourself with a just foot.
Quoniam
For if you nevertheless undertake it,
illud nihilominus aggressus aut pulcrum novitatis studium desperabundus,
either you will despairingly cast away beautiful zeal for
abiicies contra § 808. trita quaevis
novelty, contrary to §808, striving to repeat worn things
et dicta sexcenties repetere satagens; aut
and things said six hundred times;
illius tenax in
or, holding fast to novelty, you will be in
magno periculo versaberis novi quidem,
great danger of introducing into your matters something new indeed,
sed non naturalis, § 622, 623. non coloris, sed fuci § 688.
but not natural, §§622–623, not color but false coloring, §§688,
rebus tuis inducendi. § 706, 324.
706, 324.
MATERIAS ABSOLUTE EXHAUSTAS, de quibus nemo mortalium cuiquam aliquid venuste novi propinare possit amplius, alias ad horizontem aestheticum pertinentes, § 119. vix reor ullas esse. / I scarcely think there are any ABSOLUTELY EXHAUSTED MATERIALS, otherwise belonging to the aesthetic horizon, §119, about which no mortal could offer anyone anything gracefully new any longer.
RESPECTIVE autem exhaustae videri possint, de quibus datum ingenium datis obiectis personalium primariis vix aliquid venuste novi possit exponere. / But materials can seem RESPECTIVELY exhausted, about which a given talent, for given primary personal objects, could scarcely set forth anything gracefully new.
Hinc dissuaserim, si tecum est materiarum optio 7) ne temere thema tibi constituas, quod respectu tui tuorumque spectatorum ipsi tibi iusto te pede metienti possit exhaustum videri. / Hence I would advise, if the choice of materials is yours, 7) do not rashly establish for yourself a theme which, with respect to you and your spectators, can seem exhausted to you as you measure yourself with a just foot.
Quoniam illud nihilominus aggressus aut pulcrum novitatis studium desperabundus, abiicies contra § 808. trita quaevis et dicta sexcenties repetere satagens; aut illius tenax in magno periculo versaberis novi quidem, sed non naturalis, § 622, 623. non coloris, sed fuci § 688. rebus tuis inducendi. § 706, 324. / For if you nevertheless undertake it, either you will despairingly cast away beautiful zeal for novelty, contrary to §808, striving to repeat worn things and things said six hundred times; or, holding fast to novelty, you will be in great danger of introducing into your matters something new indeed, but not natural, §§622–623, not color but false coloring, §§688, 706, 324.
§ 821
8) Ne tantum novitatis et inopinati tuam in meditationem congeras, ut nova rerum et cogitationum frequentia ac constipatione tollatur omnis ille iucundus eleganter cogitatorum color, quo subito potius fusa, naturalique facilitate fluentia videantur nunc demum, quo ponuntur, tempore, quam multo cum sudore iam ante excussa per artem et longos labores ingenio, velut Minerva Iovis capiti. Tunc enim nimia novitate suspecta redditur novitas, et acute dictum unum vel alterum si placuit, ut novum, decem uno halitu effata vetera credimus et praeparata. § 788.
8) Do not heap so much novelty and the unexpected into your meditation that, by the frequency and crowding of new things and thoughts, all that pleasing color of elegantly thought things is removed, by which they seem to have been poured out suddenly and to flow with natural ease at the very time in which they are set forth, rather than already shaken out with much sweat by art and long labors of talent, like Minerva from Jove's head. For then novelty made excessive becomes suspect, and if one or another sharp saying has pleased as new, ten uttered in one breath we believe old and prepared, §788.
Pleraque gratiora sunt, si inventa subito, nec domo allata, sed inter dicendum ex ipsa re nata videantur. Unde illa non iniucunda schemata: paene excidit mihi, et: fugerat me, et: bene admones,
In the first place there are many points which can be produced in a more attractive manner, if they appear to be discovered on the spot and not to have been brought ready made from our study, but rather to have sprung from the requirements of the case itself while we were speaking. Thus we get those not unpleasing figures such as “It has almost escaped me,” “I had forgotten,” or “You do well to remind me.”,
Quint. IIII. 5. Hinc diiudica to rem verba honoris coram loquentium et gratiarum actiones pro praesenti beneficio tamen domi praeparatas afferentium non solum, sed etiam palam legentium, ne quis nesciat, se iam gratias egisse voti nondum compotes.
Quintilian IV.5. Hence judge the matter and words of those speaking honors in person, and bringing thanks for a present benefit prepared at home, not only bringing them but even reading them openly, lest anyone not know that he has already given thanks while not yet in possession of his wish.
8) Ne tantum novitatis et inopinati tuam in meditationem congeras, ut nova rerum et cogitationum frequentia ac constipatione tollatur omnis ille iucundus eleganter cogitatorum color, quo subito potius fusa, naturalique facilitate fluentia videantur nunc demum, quo ponuntur, tempore, quam multo cum sudore iam ante excussa per artem et longos labores ingenio, velut Minerva Iovis capiti.
8) Do not heap so much novelty and the unexpected into your meditation that, by the frequency and crowding of new things and thoughts, all that pleasing color of elegantly thought things is removed, by which they seem to have been poured out suddenly and to flow with natural ease at the very time in which they are set forth, rather than already shaken out with much sweat by art and long labors of talent, like Minerva from Jove's head.
Tunc enim nimia novitate suspecta redditur novitas, et acute dictum unum vel alterum si placuit, ut novum, decem uno halitu effata vetera credimus et praeparata. § 788.
For then novelty made excessive becomes suspect, and if one or another sharp saying has pleased as new, ten uttered in one breath we believe old and prepared, §788.
Pleraque gratiora sunt, si inventa subito, nec domo allata, sed inter dicendum ex ipsa re nata videantur. Unde illa non iniucunda schemata: paene excidit mihi, et: fugerat me, et: bene admones,
In the first place there are many points which can be produced in a more attractive manner, if they appear to be discovered on the spot and not to have been brought ready made from our study, but rather to have sprung from the requirements of the case itself while we were speaking. Thus we get those not unpleasing figures such as “It has almost escaped me,” “I had forgotten,” or “You do well to remind me.”,
Quint. IIII. 5. Hinc diiudica to rem verba honoris coram loquentium et gratiarum actiones pro praesenti beneficio tamen domi praeparatas afferentium non solum, sed etiam palam legentium, ne quis nesciat, se iam gratias egisse voti nondum compotes.
Quintilian IV.5. Hence judge the matter and words of those speaking honors in person, and bringing thanks for a present benefit prepared at home, not only bringing them but even reading them openly, lest anyone not know that he has already given thanks while not yet in possession of his wish.
8) Ne tantum novitatis et inopinati
8) Do not heap so much novelty and the
tuam in meditationem congeras, ut
unexpected into your meditation that,
nova rerum et cogitationum frequentia ac
by the frequency and crowding of new things and thoughts,
constipatione tollatur omnis ille iucundus eleganter cogitatorum
all that pleasing color of elegantly thought things is removed,
color, quo subito potius fusa,
by which they seem to have been poured
naturalique facilitate fluentia videantur nunc demum,
out suddenly and to flow with natural ease at the very time
quo ponuntur, tempore, quam multo
in which they are set forth,
cum sudore iam ante
rather than already shaken out with much
excussa per artem et longos labores ingenio, velut
sweat by art and long labors of talent,
Minerva Iovis capiti.
like Minerva from Jove's head.
Tunc enim nimia novitate suspecta redditur novitas,
For then novelty made excessive becomes suspect,
et acute dictum unum vel alterum si placuit,
and if one or another sharp saying has pleased as
ut novum, decem uno halitu effata vetera credimus et praeparata. § 788.
new, ten uttered in one breath we believe old and prepared, §788.
Pleraque gratiora sunt, si inventa subito, nec domo allata, sed inter dicendum ex ipsa re nata videantur. Unde illa non iniucunda schemata: paene excidit mihi, et: fugerat me, et: bene admones,
In the first place there are many points which can be produced in a more attractive manner, if they appear to be discovered on the spot and not to have been brought ready made from our study, but rather to have sprung from the requirements of the case itself while we were speaking. Thus we get those not unpleasing figures such as “It has almost escaped me,” “I had forgotten,” or “You do well to remind me.”,
Quint. IIII. 5. Hinc diiudica to
Quintilian IV.5. Hence judge the matter and words
rem verba honoris coram loquentium
of those speaking honors in person,
et gratiarum actiones pro praesenti beneficio tamen domi praeparatas
and bringing thanks for a present benefit prepared at home,
afferentium non solum, sed etiam
not only bringing them but even reading them openly,
palam legentium, ne quis nesciat,
lest anyone not know that he has already
se iam gratias egisse voti nondum compotes.
given thanks while not yet in possession of his wish.
8) Ne tantum novitatis et inopinati tuam in meditationem congeras, ut nova rerum et cogitationum frequentia ac constipatione tollatur omnis ille iucundus eleganter cogitatorum color, quo subito potius fusa, naturalique facilitate fluentia videantur nunc demum, quo ponuntur, tempore, quam multo cum sudore iam ante excussa per artem et longos labores ingenio, velut Minerva Iovis capiti. / 8) Do not heap so much novelty and the unexpected into your meditation that, by the frequency and crowding of new things and thoughts, all that pleasing color of elegantly thought things is removed, by which they seem to have been poured out suddenly and to flow with natural ease at the very time in which they are set forth, rather than already shaken out with much sweat by art and long labors of talent, like Minerva from Jove's head.
Tunc enim nimia novitate suspecta redditur novitas, et acute dictum unum vel alterum si placuit, ut novum, decem uno halitu effata vetera credimus et praeparata. § 788. / For then novelty made excessive becomes suspect, and if one or another sharp saying has pleased as new, ten uttered in one breath we believe old and prepared, §788.
Pleraque gratiora sunt, si inventa subito, nec domo allata, sed inter dicendum ex ipsa re nata videantur. Unde illa non iniucunda schemata: paene excidit mihi, et: fugerat me, et: bene admones,
In the first place there are many points which can be produced in a more attractive manner, if they appear to be discovered on the spot and not to have been brought ready made from our study, but rather to have sprung from the requirements of the case itself while we were speaking. Thus we get those not unpleasing figures such as “It has almost escaped me,” “I had forgotten,” or “You do well to remind me.”,
Quint. IIII. 5. Hinc diiudica to rem verba honoris coram loquentium et gratiarum actiones pro praesenti beneficio tamen domi praeparatas afferentium non solum, sed etiam palam legentium, ne quis nesciat, se iam gratias egisse voti nondum compotes. / Quintilian IV.5. Hence judge the matter and words of those speaking honors in person, and bringing thanks for a present benefit prepared at home, not only bringing them but even reading them openly, lest anyone not know that he has already given thanks while not yet in possession of his wish.
§ 822
In primis autem amabilem suis novitatem conciliaturus omni ope caveat, 9) ne facile nova omnia et inaudita se prolaturum spondeat, qualia promissa plerumque relinquenda sunt circumforaneae circulatorum eloquentiae. Quum enim propter ἔξοχον necessarium sit nota miscere incognitis, § 819. periculosum est, non sine specie saltim arrogantiae totalem utilium rerum ignorantiam, in qua huc usque versati sint, non ita tecte suis obiectis primariis spectatoribus exprobrare, et simul offensos erigere in tot sui iudices criticosque severiores, qui primo secum:
Above all, one who will conciliate lovable novelty for his own should take every care 9) not easily to promise that he will bring forward all new and unheard things. Such promises are usually to be left to the marketplace eloquence of mountebanks. Since, because of the ἔξοχον, it is necessary to mix known things with unknown, §819, it is dangerous, with at least an appearance of arrogance, not very covertly to reproach one's primary spectator objects for total ignorance of useful things in which they have thus far been occupied, and at the same time to set up the offended as so many stricter judges and critics of oneself, who first ask themselves,
Quid dignum tanto feret hic promissor hiatu?
"What will this boaster produce worthy of all this gaping?"
et dein, si vere ἔξοχον neglexeris, magna cum verisimilitudine queant reprehendere non stetisse promissis, qui novis suis multa ante cognita intexuerit. Quid autem, si quis inter eos minus tibi forte cognitus adsit, qui, vel ex veritate rei, vel saltim in poenam visae arrogantiae, non sine verisimilitudine, queat omnino, plausus loco, tibi regerere, se iam ista dudum novisse melius omnia, quam a te prolata sint?
and then, if you have truly neglected the ἔξοχον, can with great probability criticize you for not having stood by your promises, since you wove into your novelties many things already known. But what if among them there is someone perhaps less known to you who, either from the truth of the matter or at least as punishment for perceived arrogance, can with probability reply to you instead of applause that he already knew all those things long ago better than they were brought forward by you?
In primis autem amabilem suis novitatem conciliaturus omni ope caveat, 9) ne facile nova omnia et inaudita se prolaturum spondeat, qualia promissa plerumque relinquenda sunt circumforaneae circulatorum eloquentiae.
Above all, one who will conciliate lovable novelty for his own should take every care 9) not easily to promise that he will bring forward all new and unheard things. Such promises are usually to be left to the marketplace eloquence of mountebanks.
Quum enim propter ἔξοχον necessarium sit nota miscere incognitis, § 819. periculosum est, non sine specie saltim arrogantiae totalem utilium rerum ignorantiam, in qua huc usque versati sint, non ita tecte suis obiectis primariis spectatoribus exprobrare, et simul offensos erigere in tot sui iudices criticosque severiores, qui primo secum:
Since, because of the ἔξοχον, it is necessary to mix known things with unknown, §819, it is dangerous, with at least an appearance of arrogance, not very covertly to reproach one's primary spectator objects for total ignorance of useful things in which they have thus far been occupied, and at the same time to set up the offended as so many stricter judges and critics of oneself, who first ask themselves,
Quid dignum tanto feret hic promissor hiatu?
"What will this boaster produce worthy of all this gaping?"
et dein, si vere ἔξοχον neglexeris, magna cum verisimilitudine queant reprehendere non stetisse promissis, qui novis suis multa ante cognita intexuerit.
and then, if you have truly neglected the ἔξοχον, can with great probability criticize you for not having stood by your promises, since you wove into your novelties many things already known.
Quid autem, si quis inter eos minus tibi forte cognitus adsit, qui, vel ex veritate rei, vel saltim in poenam visae arrogantiae, non sine verisimilitudine, queat omnino, plausus loco, tibi regerere, se iam ista dudum novisse melius omnia, quam a te prolata sint?
But what if among them there is someone perhaps less known to you who, either from the truth of the matter or at least as punishment for perceived arrogance, can with probability reply to you instead of applause that he already knew all those things long ago better than they were brought forward by you?
In primis autem amabilem suis novitatem conciliaturus
Above all, one who will conciliate lovable novelty
omni ope caveat,
for his own should take every care
9) ne facile nova omnia
9) not easily to promise that he will bring
et inaudita se prolaturum spondeat,
forward all new and unheard things.
qualia promissa plerumque relinquenda sunt
Such promises are usually to be left
circumforaneae circulatorum eloquentiae.
to the marketplace eloquence of mountebanks.
Quum enim propter ἔξοχον necessarium sit
Since, because of the ἔξοχον, it is necessary to
nota miscere incognitis, § 819.
mix known things with unknown, §819,
periculosum est,
it is dangerous, with at least an appearance of arrogance,
non sine specie saltim arrogantiae
not very covertly to reproach one's primary spectator objects
totalem utilium rerum ignorantiam, in
for total ignorance of useful things in
qua huc usque versati sint, non ita tecte suis obiectis primariis
which they have thus far been occupied,
spectatoribus exprobrare, et simul
and at the same time to set
offensos erigere in tot sui iudices criticosque severiores,
up the offended as so many stricter judges and critics of
qui primo secum:
oneself, who first ask themselves,
Quid dignum tanto feret hic promissor hiatu?
"What will this boaster produce worthy of all this gaping?"
et dein, si vere ἔξοχον
and then, if you have truly neglected the ἔξοχον,
neglexeris, magna cum verisimilitudine queant reprehendere non
can with great probability criticize you for not
stetisse promissis, qui
having stood by your promises, since you wove into
novis suis multa ante cognita intexuerit.
your novelties many things already known.
Quid autem, si quis inter eos
But what if among them there is someone
minus tibi forte cognitus adsit, qui,
perhaps less known to you who, either
vel ex veritate rei,
from the truth of the
vel saltim in poenam visae arrogantiae,
matter or at least as punishment for perceived arrogance,
non sine verisimilitudine, queat omnino, plausus loco,
can with probability reply to you instead of applause that
tibi regerere, se iam ista dudum novisse melius omnia,
he already knew all those things long ago better
quam a te prolata sint?
than they were brought forward by you?
In primis autem amabilem suis novitatem conciliaturus omni ope caveat, 9) ne facile nova omnia et inaudita se prolaturum spondeat, qualia promissa plerumque relinquenda sunt circumforaneae circulatorum eloquentiae. / Above all, one who will conciliate lovable novelty for his own should take every care 9) not easily to promise that he will bring forward all new and unheard things. Such promises are usually to be left to the marketplace eloquence of mountebanks.
Quum enim propter ἔξοχον necessarium sit nota miscere incognitis, § 819. periculosum est, non sine specie saltim arrogantiae totalem utilium rerum ignorantiam, in qua huc usque versati sint, non ita tecte suis obiectis primariis spectatoribus exprobrare, et simul offensos erigere in tot sui iudices criticosque severiores, qui primo secum: / Since, because of the ἔξοχον, it is necessary to mix known things with unknown, §819, it is dangerous, with at least an appearance of arrogance, not very covertly to reproach one's primary spectator objects for total ignorance of useful things in which they have thus far been occupied, and at the same time to set up the offended as so many stricter judges and critics of oneself, who first ask themselves,
Quid dignum tanto feret hic promissor hiatu?
"What will this boaster produce worthy of all this gaping?"
et dein, si vere ἔξοχον neglexeris, magna cum verisimilitudine queant reprehendere non stetisse promissis, qui novis suis multa ante cognita intexuerit. / and then, if you have truly neglected the ἔξοχον, can with great probability criticize you for not having stood by your promises, since you wove into your novelties many things already known.
Quid autem, si quis inter eos minus tibi forte cognitus adsit, qui, vel ex veritate rei, vel saltim in poenam visae arrogantiae, non sine verisimilitudine, queat omnino, plausus loco, tibi regerere, se iam ista dudum novisse melius omnia, quam a te prolata sint? / But what if among them there is someone perhaps less known to you who, either from the truth of the matter or at least as punishment for perceived arrogance, can with probability reply to you instead of applause that he already knew all those things long ago better than they were brought forward by you?
§ 823
Quanto rectius hic, qui nil molitur inepte, Crassus § 809. qui nihil inauditi promittit, et eo ipso, quum dudum cognita tantum revocaturus in animum videri vult, tecte studio novitatis arrepit, impetraturus, ut quae forte iam noveris, ea audias lubenter, quoniam promissa sint; quae minus noveris, eaque ratione, qua proferuntur, nunquam antea conceperas, eo percipias nunc lubentius, quoniam nova deprehendis oblata inopinato; simulque vere tibi nova tibi recludens modeste dissimulat auditoris ignorantiam. Thaumaturgia aesthetica, sed sobria, consentit cum illo:
How much more rightly does Crassus proceed here, who attempts nothing ineptly, §809, who promises nothing unheard, and by that very fact, while he wishes to seem about to recall only things long known into the mind, secretly creeps toward zeal for novelty. He will obtain that what you perhaps already know you hear gladly because it has been promised as known; what you know less, and had never before conceived in the way in which it is brought forward, you perceive now all the more gladly because you find new things offered unexpectedly; and at the same time, by opening things truly new to you, he modestly conceals the auditor's ignorance. Aesthetic thaumaturgy, but sober, agrees with this:
Non satis est dixisse: Ego mira poemata pango.
"But [in poetry] it is now enough for a man to say of himself: “I make
admirable verses”"
Hinc nec ubique laborat in eum admirationis gradum coniicere, quo vel
Hence it does not everywhere labor to cast one into that degree of admiration by which either
Obstupui, steteruntque comae, vox faucibus haesit,
"I quailed, my hair rose, and I gasped for fear;"
vel blandior animum extra se rapit ecstasis, qualem ex Catullo vidimus, § 87. Ad quantamcunque suis novitatem, et huius proportionatum intuitum, aliquantulum saltim, admirationis, quodque sollicitationem ad mirandum malis forte dicere, quam ipsum mirari, procurandum iuvabit.
or a gentler ecstasy snatches the mind outside itself, such as we saw from Catullus, §87. It will help to procure, for whatever novelty belongs to one's material and the proportionate intuition of it, at least some admiration, and what you may perhaps prefer to call solicitation toward wondering rather than wonder itself.
Quanto rectius hic, qui nil molitur inepte, Crassus § 809. qui nihil inauditi promittit, et eo ipso, quum dudum cognita tantum revocaturus in animum videri vult, tecte studio novitatis arrepit, impetraturus, ut quae forte iam noveris, ea audias lubenter, quoniam promissa sint; quae minus noveris, eaque ratione, qua proferuntur, nunquam antea conceperas, eo percipias nunc lubentius, quoniam nova deprehendis oblata inopinato; simulque vere tibi nova tibi recludens modeste dissimulat auditoris ignorantiam.
How much more rightly does Crassus proceed here, who attempts nothing ineptly, §809, who promises nothing unheard, and by that very fact, while he wishes to seem about to recall only things long known into the mind, secretly creeps toward zeal for novelty. He will obtain that what you perhaps already know you hear gladly because it has been promised as known; what you know less, and had never before conceived in the way in which it is brought forward, you perceive now all the more gladly because you find new things offered unexpectedly; and at the same time, by opening things truly new to you, he modestly conceals the auditor's ignorance.
Thaumaturgia aesthetica, sed sobria, consentit cum illo:
Aesthetic thaumaturgy, but sober, agrees with this:
Non satis est dixisse: Ego mira poemata pango.
"But [in poetry] it is now enough for a man to say of himself: “I make
admirable verses”"
Hinc nec ubique laborat in eum admirationis gradum coniicere, quo vel
Hence it does not everywhere labor to cast one into that degree of admiration by which either
Obstupui, steteruntque comae, vox faucibus haesit,
"I quailed, my hair rose, and I gasped for fear;"
vel blandior animum extra se rapit ecstasis, qualem ex Catullo vidimus, § 87. Ad quantamcunque suis novitatem, et huius proportionatum intuitum, aliquantulum saltim, admirationis, quodque sollicitationem ad mirandum malis forte dicere, quam ipsum mirari, procurandum iuvabit.
or a gentler ecstasy snatches the mind outside itself, such as we saw from Catullus, §87. It will help to procure, for whatever novelty belongs to one's material and the proportionate intuition of it, at least some admiration, and what you may perhaps prefer to call solicitation toward wondering rather than wonder itself.
Quanto rectius hic, qui nil molitur inepte, Crassus
How much more rightly does Crassus proceed here,
§ 809. qui nihil inauditi promittit,
who attempts nothing ineptly, §809, who promises nothing unheard,
et eo ipso,
and by that very fact, while he wishes
quum dudum cognita tantum revocaturus in animum
to seem about to recall only things long known into the mind,
videri vult, tecte studio
secretly creeps toward zeal for novelty.
novitatis arrepit, impetraturus, ut quae forte iam noveris,
He will obtain that what you perhaps already know you hear gladly
ea audias lubenter, quoniam promissa sint;
because it has been promised as known; what you
quae minus noveris, eaque ratione,
know less, and had never before conceived in the
qua proferuntur, nunquam antea conceperas,
way in which it is brought forward, you
eo percipias nunc lubentius,
perceive now all the more gladly because
quoniam nova deprehendis oblata inopinato;
you find new things offered unexpectedly; and at
simulque vere tibi nova tibi recludens
the same time, by opening things truly new to you,
modeste dissimulat auditoris ignorantiam.
he modestly conceals the auditor's ignorance.
Thaumaturgia aesthetica, sed sobria, consentit cum illo:
Aesthetic thaumaturgy, but sober, agrees with this:
Non satis est dixisse: Ego mira poemata pango.
"But [in poetry] it is now enough for a man to say of himself: “I make
admirable verses”"
Hinc nec ubique laborat
Hence it does not everywhere labor to cast one
in eum admirationis gradum coniicere, quo vel
into that degree of admiration by which either
Obstupui, steteruntque comae, vox faucibus haesit,
"I quailed, my hair rose, and I gasped for fear;"
vel blandior animum extra se rapit
or a gentler ecstasy snatches the mind outside itself,
ecstasis, qualem ex Catullo vidimus, § 87.
such as we saw from Catullus, §87.
Ad quantamcunque suis novitatem,
It will help to procure, for whatever novelty
et huius proportionatum intuitum,
belongs to one's material and the proportionate intuition
aliquantulum saltim, admirationis,
of it, at least some admiration,
quodque sollicitationem ad mirandum malis forte dicere,
and what you may perhaps prefer to call solicitation toward
quam ipsum mirari, procurandum iuvabit.
wondering rather than wonder itself.
Quanto rectius hic, qui nil molitur inepte, Crassus § 809. qui nihil inauditi promittit, et eo ipso, quum dudum cognita tantum revocaturus in animum videri vult, tecte studio novitatis arrepit, impetraturus, ut quae forte iam noveris, ea audias lubenter, quoniam promissa sint; quae minus noveris, eaque ratione, qua proferuntur, nunquam antea conceperas, eo percipias nunc lubentius, quoniam nova deprehendis oblata inopinato; simulque vere tibi nova tibi recludens modeste dissimulat auditoris ignorantiam. / How much more rightly does Crassus proceed here, who attempts nothing ineptly, §809, who promises nothing unheard, and by that very fact, while he wishes to seem about to recall only things long known into the mind, secretly creeps toward zeal for novelty. He will obtain that what you perhaps already know you hear gladly because it has been promised as known; what you know less, and had never before conceived in the way in which it is brought forward, you perceive now all the more gladly because you find new things offered unexpectedly; and at the same time, by opening things truly new to you, he modestly conceals the auditor's ignorance.
Thaumaturgia aesthetica, sed sobria, consentit cum illo: / Aesthetic thaumaturgy, but sober, agrees with this:
Non satis est dixisse: Ego mira poemata pango.
"But [in poetry] it is now enough for a man to say of himself: “I make
admirable verses”"
Hinc nec ubique laborat in eum admirationis gradum coniicere, quo vel / Hence it does not everywhere labor to cast one into that degree of admiration by which either
Obstupui, steteruntque comae, vox faucibus haesit,
"I quailed, my hair rose, and I gasped for fear;"
vel blandior animum extra se rapit ecstasis, qualem ex Catullo vidimus, § 87. Ad quantamcunque suis novitatem, et huius proportionatum intuitum, aliquantulum saltim, admirationis, quodque sollicitationem ad mirandum malis forte dicere, quam ipsum mirari, procurandum iuvabit. / or a gentler ecstasy snatches the mind outside itself, such as we saw from Catullus, §87. It will help to procure, for whatever novelty belongs to one's material and the proportionate intuition of it, at least some admiration, and what you may perhaps prefer to call solicitation toward wondering rather than wonder itself.
§ 824
1) Antiquissima nonnunquam animo recolere, quae tamen immerito paene deperdita doceas. Ferunt ipsi archaismi bene recteque locati suam secum novitatem, et dudum cognita, quae quotidie menti recurrere debebant, si clarius aliquando, veluti iure postliminii revocantur ad animum, iterata sua eundem novitate percellunt, idipsum mirantem, qui potuerit eorum tantum non oblivisci. 2) Non novis, uti non diffitearis, novam lucem si dare cogites, derelicta materiarum et obiectorum novitate, § 812. immo expresse negata, id unice intendas, ut ista, quae videantur obsoleta, tamen ea ratione nunc deducas, tuisque spectatoribus ob oculos sistas, ut hoc ipsum illis aliquantulum mirum videatur, rem et materiem toties a se cogitatam hac tamen ratione modo ac via, hac serie et iunctura, sibi nunquam observatam esse huc usque. Quo tunc nova tua de satis cognitis cogitandi ratio magis ad naturam accedet, quo pronior, facilior, et cuiusvis parabilior videatur, hoc spondere tibi maiorem admirationem poteris.
1) It is sometimes useful to recall to mind the most ancient things which nevertheless you teach as almost undeservedly lost. Even archaisms, well and rightly placed, carry their novelty with them; and things long known, which ought to have recurred daily to the mind, if sometimes recalled more clearly to the mind as if by right of return, strike it by their repeated novelty, making it wonder how it could have almost forgotten them. 2) If you think to give new light to things you do not deny are not new, abandoning novelty of materials and objects, §812, indeed expressly denying it, intend this alone: that those things which seem obsolete you now nevertheless deduce in such a way and set before your spectators' eyes in such a way that this very thing seems somewhat marvelous to them, that a thing and material so often thought by them had nevertheless never been observed by them in this way, by this mode and path, this series and joining, up to now. The more your new way of thinking about sufficiently known things approaches nature, the more ready, easy, and available to anyone it seems, the greater admiration you can promise yourself.
1) Antiquissima nonnunquam animo recolere, quae tamen immerito paene deperdita doceas.
1) It is sometimes useful to recall to mind the most ancient things which nevertheless you teach as almost undeservedly lost.
Ferunt ipsi archaismi bene recteque locati suam secum novitatem, et dudum cognita, quae quotidie menti recurrere debebant, si clarius aliquando, veluti iure postliminii revocantur ad animum, iterata sua eundem novitate percellunt, idipsum mirantem, qui potuerit eorum tantum non oblivisci. 2) Non novis, uti non diffitearis, novam lucem si dare cogites, derelicta materiarum et obiectorum novitate, § 812. immo expresse negata, id unice intendas, ut ista, quae videantur obsoleta, tamen ea ratione nunc deducas, tuisque spectatoribus ob oculos sistas, ut hoc ipsum illis aliquantulum mirum videatur, rem et materiem toties a se cogitatam hac tamen ratione modo ac via, hac serie et iunctura, sibi nunquam observatam esse huc usque.
Even archaisms, well and rightly placed, carry their novelty with them; and things long known, which ought to have recurred daily to the mind, if sometimes recalled more clearly to the mind as if by right of return, strike it by their repeated novelty, making it wonder how it could have almost forgotten them. 2) If you think to give new light to things you do not deny are not new, abandoning novelty of materials and objects, §812, indeed expressly denying it, intend this alone: that those things which seem obsolete you now nevertheless deduce in such a way and set before your spectators' eyes in such a way that this very thing seems somewhat marvelous to them, that a thing and material so often thought by them had nevertheless never been observed by them in this way, by this mode and path, this series and joining, up to now.
Quo tunc nova tua de satis cognitis cogitandi ratio magis ad naturam accedet, quo pronior, facilior, et cuiusvis parabilior videatur, hoc spondere tibi maiorem admirationem poteris.
The more your new way of thinking about sufficiently known things approaches nature, the more ready, easy, and available to anyone it seems, the greater admiration you can promise yourself.
1) Antiquissima nonnunquam animo recolere,
1) It is sometimes useful to recall to mind
quae tamen immerito paene deperdita doceas.
the most ancient things which nevertheless you teach as almost undeservedly lost.
Ferunt ipsi archaismi bene recteque locati suam secum novitatem,
Even archaisms, well and rightly placed, carry their novelty with them;
et dudum cognita, quae quotidie menti recurrere
and things long known, which ought to have recurred
debebant, si clarius aliquando,
daily to the mind, if sometimes
veluti iure postliminii revocantur ad animum,
recalled more clearly to the mind
iterata sua eundem novitate percellunt, idipsum mirantem,
as if by right of return, strike
qui potuerit eorum
it by their repeated novelty, making it wonder how
tantum non oblivisci.
it could have almost forgotten them.
2)
2) If you think to give new light to
Non novis, uti non diffitearis,
things you do not deny are not
novam lucem si dare cogites, derelicta materiarum et obiectorum novitate, § 812.
new, abandoning novelty of materials and objects, §812,
immo expresse negata, id unice intendas,
indeed expressly denying it, intend this alone:
ut ista, quae videantur obsoleta, tamen ea ratione nunc deducas,
that those things which seem obsolete you now nevertheless deduce
tuisque spectatoribus
in such a way and set before your spectators'
ob oculos sistas, ut hoc ipsum illis
eyes in such a way that this very thing
aliquantulum mirum videatur, rem et
seems somewhat marvelous to them, that a thing and
materiem toties a se cogitatam hac tamen
material so often thought by them had nevertheless never
ratione
been observed by them in this way,
modo ac via, hac serie et iunctura,
by this mode and path, this series and
sibi nunquam observatam esse huc usque.
joining, up to now.
Quo tunc nova tua de satis cognitis cogitandi
The more your new way of thinking about
ratio magis ad naturam accedet, quo pronior, facilior,
sufficiently known things approaches nature, the more ready, easy,
et cuiusvis parabilior videatur, hoc spondere
and available to anyone it seems,
tibi maiorem admirationem poteris.
the greater admiration you can promise yourself.
1) Antiquissima nonnunquam animo recolere, quae tamen immerito paene deperdita doceas. / 1) It is sometimes useful to recall to mind the most ancient things which nevertheless you teach as almost undeservedly lost.
Ferunt ipsi archaismi bene recteque locati suam secum novitatem, et dudum cognita, quae quotidie menti recurrere debebant, si clarius aliquando, veluti iure postliminii revocantur ad animum, iterata sua eundem novitate percellunt, idipsum mirantem, qui potuerit eorum tantum non oblivisci. 2) Non novis, uti non diffitearis, novam lucem si dare cogites, derelicta materiarum et obiectorum novitate, § 812. immo expresse negata, id unice intendas, ut ista, quae videantur obsoleta, tamen ea ratione nunc deducas, tuisque spectatoribus ob oculos sistas, ut hoc ipsum illis aliquantulum mirum videatur, rem et materiem toties a se cogitatam hac tamen ratione modo ac via, hac serie et iunctura, sibi nunquam observatam esse huc usque. / Even archaisms, well and rightly placed, carry their novelty with them; and things long known, which ought to have recurred daily to the mind, if sometimes recalled more clearly to the mind as if by right of return, strike it by their repeated novelty, making it wonder how it could have almost forgotten them. 2) If you think to give new light to things you do not deny are not new, abandoning novelty of materials and objects, §812, indeed expressly denying it, intend this alone: that those things which seem obsolete you now nevertheless deduce in such a way and set before your spectators' eyes in such a way that this very thing seems somewhat marvelous to them, that a thing and material so often thought by them had nevertheless never been observed by them in this way, by this mode and path, this series and joining, up to now.
Quo tunc nova tua de satis cognitis cogitandi ratio magis ad naturam accedet, quo pronior, facilior, et cuiusvis parabilior videatur, hoc spondere tibi maiorem admirationem poteris. / The more your new way of thinking about sufficiently known things approaches nature, the more ready, easy, and available to anyone it seems, the greater admiration you can promise yourself.
§ 825
3) Circa materias dudum cognitas occupatus prudenter ab initio statim venustae meditationis subindicabit, novam easdem lucem utique mereri, forsan et ipse mirabitur: unde fiat, ut in adeo notis tam infrequens tamen, tam inusitata sit ea res eiusmodi declarandi ratio, quae nisi sit optima, negligi tamen et omnino contemni, profecto, non mereatur, ea scilicet, quam dein ipse meditatur ingredi, § 823. 4) Quae minus videantur verisimilia, largiri saepe decet, ea non videri, addere etiam rationes dubitandi, si vacat, et sic sensim auditorem in istam spem inducere, videnda sibi forte post hanc ipsam tractationem, quae nunc non videantur, non veri solum similia, sed etiam omnino vera; liberandum eius noviter animum esse iam inveteratis contra datam materiem dubiis, e. c. 5) Sint etiam perceptiones tuae partiales notae, tu modo novum inde totum apte compone, nec laude novitatis excides. Quid coloribus, quid floribus plerisque notius? quot inde tamen novi Venerum nostrarum habitus, quot nova serta puellarum
3) Occupied with matters long known, the prudent writer will immediately from the beginning of the beautiful meditation indicate that these nevertheless deserve a new light, and perhaps he himself will wonder why in matters so well known this way of declaring such a thing is nevertheless so infrequent and unusual, a way which, even if it is not best, certainly does not deserve to be neglected and wholly despised, namely the way he then meditates entering, §823. 4) It is often fitting to grant that things which seem less probable do not seem probable, and also to add reasons for doubting, if there is leisure, and so gradually lead the auditor into this hope: perhaps after this treatment things that now do not seem true-like will seem not only similar to truth, but altogether true; his mind, newly, must be freed from doubts already grown old against the given material. 5) Let your partial perceptions even be known, provided you aptly compose from them a new whole, and you will not fall from praise of novelty. What is better known than colors and most flowers? Yet how many new garments of our Venuses, how many new garlands of girls
saevis in iuvenes unguibus acrium?
"Who with pared nails encounter youths in fight;"
6) Sit totum iam cognitum, tu vero tecum illud circumspice, si qua sit eius pars, si qua facies aut latus aliquod minus aliis observatum, spectandum tamen, § 815. lustranti oculis omnia se tandem offerat. Hanc notissimae rei partem, faciem, vel latus ex comparativis tenebris protrahe, hoc potissimum in punctum visus spectatoribus tuis loca, et reliqua sic superadde, uti cum hoc arctius connectuntur, vel remotius. Quam urbem sexcenties vidi e longinquo nonnihil a plaga septentrionali, si mihi eam primus ex plaga meridionali prospiciendam exhibueris, specula non inepte locata, novum exhibuisse mihi spectaculum grato videberis. § 823. Agnoscere tunc veteres, quas dudum novi, turres, palatia, vicos, sed aliud oculis latus obvertentes, aliam iuncturam, augebit voluptatem potius, quam minuet.
arise from them? 6) Let the whole already be known; you, however, look around it with yourself to see whether some part, some face or side less observed than others, yet worth seeing, finally offers itself to the eyes as they survey all, §815. Draw this part, face, or side of the most familiar thing from comparative darkness; place your spectators especially at this point of view, and add the remaining things as they are more closely or more remotely connected with it. If you first display for me from the southern side a city I have seen six hundred times from far away somewhat on the northern side, you will seem to me, by a not ineptly placed lookout, to have exhibited a new spectacle with pleasure. Then recognizing old towers, palaces, and streets which I long knew, but turned with another side to the eyes and in another joining, will increase pleasure rather than diminish it.
3) Circa materias dudum cognitas occupatus prudenter ab initio statim venustae meditationis subindicabit, novam easdem lucem utique mereri, forsan et ipse mirabitur: unde fiat, ut in adeo notis tam infrequens tamen, tam inusitata sit ea res eiusmodi declarandi ratio, quae nisi sit optima, negligi tamen et omnino contemni, profecto, non mereatur, ea scilicet, quam dein ipse meditatur ingredi, § 823. 4) Quae minus videantur verisimilia, largiri saepe decet, ea non videri, addere etiam rationes dubitandi, si vacat, et sic sensim auditorem in istam spem inducere, videnda sibi forte post hanc ipsam tractationem, quae nunc non videantur, non veri solum similia, sed etiam omnino vera; liberandum eius noviter animum esse iam inveteratis contra datam materiem dubiis, e. c. 5) Sint etiam perceptiones tuae partiales notae, tu modo novum inde totum apte compone, nec laude novitatis excides.
3) Occupied with matters long known, the prudent writer will immediately from the beginning of the beautiful meditation indicate that these nevertheless deserve a new light, and perhaps he himself will wonder why in matters so well known this way of declaring such a thing is nevertheless so infrequent and unusual, a way which, even if it is not best, certainly does not deserve to be neglected and wholly despised, namely the way he then meditates entering, §823. 4) It is often fitting to grant that things which seem less probable do not seem probable, and also to add reasons for doubting, if there is leisure, and so gradually lead the auditor into this hope: perhaps after this treatment things that now do not seem true-like will seem not only similar to truth, but altogether true; his mind, newly, must be freed from doubts already grown old against the given material. 5) Let your partial perceptions even be known, provided you aptly compose from them a new whole, and you will not fall from praise of novelty.
Quid coloribus, quid floribus plerisque notius? quot inde tamen novi Venerum nostrarum habitus, quot nova serta puellarum
What is better known than colors and most flowers? Yet how many new garments of our Venuses, how many new garlands of girls
saevis in iuvenes unguibus acrium?
"Who with pared nails encounter youths in fight;"
6) Sit totum iam cognitum, tu vero tecum illud circumspice, si qua sit eius pars, si qua facies aut latus aliquod minus aliis observatum, spectandum tamen, § 815. lustranti oculis omnia se tandem offerat. Hanc notissimae rei partem, faciem, vel latus ex comparativis tenebris protrahe, hoc potissimum in punctum visus spectatoribus tuis loca, et reliqua sic superadde, uti cum hoc arctius connectuntur, vel remotius.
arise from them? 6) Let the whole already be known; you, however, look around it with yourself to see whether some part, some face or side less observed than others, yet worth seeing, finally offers itself to the eyes as they survey all, §815. Draw this part, face, or side of the most familiar thing from comparative darkness; place your spectators especially at this point of view, and add the remaining things as they are more closely or more remotely connected with it.
Quam urbem sexcenties vidi e longinquo nonnihil a plaga septentrionali, si mihi eam primus ex plaga meridionali prospiciendam exhibueris, specula non inepte locata, novum exhibuisse mihi spectaculum grato videberis. § 823. Agnoscere tunc veteres, quas dudum novi, turres, palatia, vicos, sed aliud oculis latus obvertentes, aliam iuncturam, augebit voluptatem potius, quam minuet.
If you first display for me from the southern side a city I have seen six hundred times from far away somewhat on the northern side, you will seem to me, by a not ineptly placed lookout, to have exhibited a new spectacle with pleasure. Then recognizing old towers, palaces, and streets which I long knew, but turned with another side to the eyes and in another joining, will increase pleasure rather than diminish it.
3) Circa materias dudum cognitas
3) Occupied with matters long known,
occupatus prudenter ab initio statim venustae
the prudent writer will immediately from the beginning of
meditationis subindicabit, novam easdem lucem utique mereri,
the beautiful meditation indicate that these nevertheless deserve a
forsan et ipse mirabitur: unde fiat,
new light, and perhaps he himself will wonder
ut in adeo notis tam infrequens tamen,
why in matters so well known this way of
tam inusitata sit ea res eiusmodi declarandi ratio,
declaring such
quae nisi sit optima, negligi tamen et
a thing is nevertheless so infrequent and unusual,
omnino
a way which, even if it is not best,
contemni, profecto, non mereatur, ea scilicet,
certainly does not deserve to be neglected and wholly despised,
quam dein ipse meditatur ingredi, § 823.
namely the way he then meditates entering, §823.
4) Quae minus videantur verisimilia,
4) It is often fitting to
largiri saepe decet, ea non videri,
grant that things which seem less probable do not seem
addere etiam rationes dubitandi,
probable, and also to add reasons for doubting,
si vacat, et sic sensim
if there is leisure, and so gradually lead the
auditorem in istam spem inducere, videnda
auditor into this hope:
sibi forte post hanc ipsam tractationem, quae nunc non videantur,
perhaps after this treatment things that now do not seem
non veri solum similia,
true-like will seem not only similar to truth,
sed etiam omnino vera; liberandum eius noviter
but altogether true; his mind, newly,
animum esse iam inveteratis contra datam materiem
must be freed from doubts already grown old against the given material.
dubiis, e. c. 5) Sint etiam perceptiones tuae partiales notae,
5) Let your partial perceptions
tu modo novum inde totum apte compone,
even be known, provided you aptly compose
nec laude novitatis excides.
from them a new whole, and you will not fall from praise of novelty.
Quid coloribus, quid floribus
What is better known than colors and most flowers?
plerisque notius? quot inde tamen novi Venerum nostrarum habitus,
Yet how many new garments of our Venuses, how
quot nova serta puellarum
many new garlands of girls
saevis in iuvenes unguibus acrium?
"Who with pared nails encounter youths in fight;"
6) Sit totum iam cognitum, tu vero
arise from them? 6) Let the whole already be known;
tecum illud circumspice, si qua sit eius pars,
you, however, look around it with yourself to see whether some part,
si qua facies aut latus aliquod minus aliis
some face or side less observed than others,
observatum, spectandum tamen, § 815. lustranti oculis omnia
yet worth seeing, finally offers itself to the eyes
se tandem offerat. Hanc notissimae rei partem, faciem,
as they survey all, §815. Draw this part, face,
vel latus ex comparativis tenebris protrahe,
or side of the most familiar thing from comparative darkness;
hoc potissimum in punctum visus spectatoribus tuis loca,
place your spectators especially at this point of view,
et reliqua sic superadde, uti cum
and add the remaining things as they are more
hoc arctius connectuntur, vel remotius.
closely or more remotely connected with it.
Quam urbem sexcenties vidi e
If you first display for me from the
longinquo nonnihil a plaga septentrionali,
southern side a city I have
si mihi eam primus ex plaga meridionali prospiciendam
seen six hundred times from far away somewhat on the northern side,
exhibueris, specula non inepte locata,
you will seem to me, by a not ineptly placed
novum exhibuisse mihi spectaculum grato videberis.
lookout, to have exhibited a new spectacle with pleasure.
§ 823. Agnoscere tunc veteres, quas dudum novi, turres,
Then recognizing old towers, palaces, and streets which I
palatia, vicos, sed aliud oculis latus obvertentes,
long knew, but turned with another side to the eyes
aliam iuncturam, augebit voluptatem potius, quam minuet.
and in another joining, will increase pleasure rather than diminish it.
3) Circa materias dudum cognitas occupatus prudenter ab initio statim venustae meditationis subindicabit, novam easdem lucem utique mereri, forsan et ipse mirabitur: unde fiat, ut in adeo notis tam infrequens tamen, tam inusitata sit ea res eiusmodi declarandi ratio, quae nisi sit optima, negligi tamen et omnino contemni, profecto, non mereatur, ea scilicet, quam dein ipse meditatur ingredi, § 823. 4) Quae minus videantur verisimilia, largiri saepe decet, ea non videri, addere etiam rationes dubitandi, si vacat, et sic sensim auditorem in istam spem inducere, videnda sibi forte post hanc ipsam tractationem, quae nunc non videantur, non veri solum similia, sed etiam omnino vera; liberandum eius noviter animum esse iam inveteratis contra datam materiem dubiis, e. c. 5) Sint etiam perceptiones tuae partiales notae, tu modo novum inde totum apte compone, nec laude novitatis excides. / 3) Occupied with matters long known, the prudent writer will immediately from the beginning of the beautiful meditation indicate that these nevertheless deserve a new light, and perhaps he himself will wonder why in matters so well known this way of declaring such a thing is nevertheless so infrequent and unusual, a way which, even if it is not best, certainly does not deserve to be neglected and wholly despised, namely the way he then meditates entering, §823. 4) It is often fitting to grant that things which seem less probable do not seem probable, and also to add reasons for doubting, if there is leisure, and so gradually lead the auditor into this hope: perhaps after this treatment things that now do not seem true-like will seem not only similar to truth, but altogether true; his mind, newly, must be freed from doubts already grown old against the given material. 5) Let your partial perceptions even be known, provided you aptly compose from them a new whole, and you will not fall from praise of novelty.
Quid coloribus, quid floribus plerisque notius? quot inde tamen novi Venerum nostrarum habitus, quot nova serta puellarum / What is better known than colors and most flowers? Yet how many new garments of our Venuses, how many new garlands of girls
saevis in iuvenes unguibus acrium?
"Who with pared nails encounter youths in fight;"
6) Sit totum iam cognitum, tu vero tecum illud circumspice, si qua sit eius pars, si qua facies aut latus aliquod minus aliis observatum, spectandum tamen, § 815. lustranti oculis omnia se tandem offerat. Hanc notissimae rei partem, faciem, vel latus ex comparativis tenebris protrahe, hoc potissimum in punctum visus spectatoribus tuis loca, et reliqua sic superadde, uti cum hoc arctius connectuntur, vel remotius. / arise from them? 6) Let the whole already be known; you, however, look around it with yourself to see whether some part, some face or side less observed than others, yet worth seeing, finally offers itself to the eyes as they survey all, §815. Draw this part, face, or side of the most familiar thing from comparative darkness; place your spectators especially at this point of view, and add the remaining things as they are more closely or more remotely connected with it.
Quam urbem sexcenties vidi e longinquo nonnihil a plaga septentrionali, si mihi eam primus ex plaga meridionali prospiciendam exhibueris, specula non inepte locata, novum exhibuisse mihi spectaculum grato videberis. § 823. Agnoscere tunc veteres, quas dudum novi, turres, palatia, vicos, sed aliud oculis latus obvertentes, aliam iuncturam, augebit voluptatem potius, quam minuet. / If you first display for me from the southern side a city I have seen six hundred times from far away somewhat on the northern side, you will seem to me, by a not ineptly placed lookout, to have exhibited a new spectacle with pleasure. Then recognizing old towers, palaces, and streets which I long knew, but turned with another side to the eyes and in another joining, will increase pleasure rather than diminish it.