From 0168fbb28d574483839e27a82cefe9e1f28ad663 Mon Sep 17 00:00:00 2001 From: Nitin Prasad Date: Tue, 28 Jan 2025 22:03:05 -0600 Subject: [PATCH 1/4] Fix tagging in Sallust (Cataline Conspiracy) - See page 4-5 of the scan. --- data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml index 38e4fba6c..986b98dc5 100755 --- a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml +++ b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml @@ -177,9 +177,9 @@ So Silius Italicus, xv. 84: To us is reason giv'n, of heav'nly birth, Denied to beasts, that prone regard the earth. and subservient to appetite.

-

All our power is situate in the mind and in the body.All our power is situate in the mind and in the body] Sed omnis nostra vis in animo et corpore sita. All our power is placed, or consists, in our mind and our body. The particle sed, which is merely a connective, answering to the Greek δέ, and which would be useless in an English translation, I have omitted. Of the mind we rather employ the government;Of the mind we—employ the government] Animi imperio—utimur. "What the Deity is in the universe, the mind is in man; what matter is to the universe, the body is to us; let the worse, therefore, serve the better."—Sen. Epist. lxv. Dux et imperator vitæ mortalium animus est. the mind is the guide and ruler of the life of mortals.—Jug. c. 1. " An animal consists of mind and body, of which the one is formed by nature to rule and the other to obey."—Aristot. Polit. i. 5. Muretus and Graswinckel will supply abundance of similar passages. of the body, the service.Of the mind we rather employ the government; of the body, the service] Animi imperio, corporis servitio magis utimur. The word magis is not to be regarded as useless. " It signifies," says Cortius, " that the mind rules, and the body obeys, in general, and with greater reason." At certain times the body may seem to have the mastery, as when we are under the irresistible influence of hunger or thirst. The one is common to us with the gods; the other with the brutes. It appears to me, therefore, more reasonableIt appears to me, therefore, more reasonable, etc.] Quo mihi rectius videtur, etc. I have rendered quo by therefore. " Quo," observes Cortius, "is propter quod with the proper force of the ablative case. So Jug. c. 84: Quo mihi acrius adnitendum est, etc; c. 2, Quo magis pravitas eorum admiranda est. Some expositors would force us to believe that these ablatives are inseparably connected with the comparative degree, as in quo minus, eo major, and similar expressions; whereas common sense shows that they can not be so connected." Kritzius is one of those who interprets in the way to which Cortius alludes, as if the drift of the passage were, Quanto magis animus corpori prætat, tanto rectius ingenii opibus gloriam quærere. But most of the commentators and translators rightly follow Cortius. " Quo," says Pappaur, "is for quocirca." to pursue glory by means of the intellect than of bodily strength, and, since the life which we enjoy is short, to make the remembrance of us as lasting as possible. For the glory of wealth and beauty is fleeting and perishable; that of intellectual power is illustrious and immortal.That of intellectual powor is illustrious and immortal] Virtus clara æternaque habetur. The only one of our English translators who has given the right sense of virtus in this passage, is Sir Henry Steuart, who was guided to it by the Abbé Thyvon and M. Beauzée. " It appears somewhat singular," says Sir Henry, "that none of the numerous translators of Sallust, whether among ourselves or among foreign nations—the Abbé Thyvon and M. Beauzée excepted—have thought of giving to the word virtus, in this place, what so obviously is the meaning intended by the historian; namely, 'genius, ability, distinguished talents.' Indeed, the whole tenor of the passage, as well as the scope of the context, leaves no room to doubt the fact. The main objects of comparison, throughout the three first sections of this Præmium, or introductory discourse, are not vice and virtue, but body and mind; a listless indolence, and a vigorous, honorable activity. On this account it is pretty evident, that by virtus Sallust could never mean the Greek ἀρετή, virtue or moral worth,' but that he had in his eye the well-known interpretation of Varro, who considers it ut viri vis (De Ling. Lat. iv.), as denoting the useful energy which ennobles a man, and should chiefly distinguish him among his fellow-creatures. In order to be convinced of the justice of this rendering, we need only turn to another passage of our author, in the second section of the Præmium to the Jugarthine War, where the same train of thought is again pursued, although he gives it somewhat a different turn in the piece last mentioned. The object, notwithstanding, of both these Dissertations is to illustrate, in a striking manner, the pre-eminence of the mind over extrinsic advantages or bodily endowments, and to show that it is by genius alone that we may aspire to a reputation which shall never die. Igitur præclara facies, magnæ divitiæ, adhuc vis corporis, et alia hujusmodi omnia, brevi dilabuntur: at ingenii egregia facinora, sicut anima, immortalia sunt." +

All our power is situate in the mind and in the body.All our power is situate in the mind and in the body] Sed omnis nostra vis in animo et corpore sita. All our power is placed, or consists, in our mind and our body. The particle sed, which is merely a connective, answering to the Greek δέ, and which would be useless in an English translation, I have omitted. Of the mind we rather employ the government;Of the mind we—employ the government] Animi imperio—utimur. "What the Deity is in the universe, the mind is in man; what matter is to the universe, the body is to us; let the worse, therefore, serve the better."—Sen. Epist. lxv. Dux et imperator vitæ mortalium animus est. the mind is the guide and ruler of the life of mortals.—Jug. c. 1. " An animal consists of mind and body, of which the one is formed by nature to rule and the other to obey."—Aristot. Polit. i. 5. Muretus and Graswinckel will supply abundance of similar passages. of the body, the service.Of the mind we rather employ the government; of the body, the service] Animi imperio, corporis servitio magis utimur. The word magis is not to be regarded as useless. " It signifies," says Cortius, " that the mind rules, and the body obeys, in general, and with greater reason." At certain times the body may seem to have the mastery, as when we are under the irresistible influence of hunger or thirst. The one is common to us with the gods; the other with the brutes. It appears to me, therefore, more reasonableIt appears to me, therefore, more reasonable, etc.] Quo mihi rectius videtur, etc. I have rendered quo by therefore. " Quo," observes Cortius, "is propter quod with the proper force of the ablative case. So Jug. c. 84: Quo mihi acrius adnitendum est, etc; c. 2, Quo magis pravitas eorum admiranda est. Some expositors would force us to believe that these ablatives are inseparably connected with the comparative degree, as in quo minus, eo major, and similar expressions; whereas common sense shows that they can not be so connected." Kritzius is one of those who interprets in the way to which Cortius alludes, as if the drift of the passage were, Quanto magis animus corpori prætat, tanto rectius ingenii opibus gloriam quærere. But most of the commentators and translators rightly follow Cortius. " Quo," says Pappaur, "is for quocirca." to pursue glory by means of the intellect than of bodily strength, and, since the life which we enjoy is short, to make the remembrance of us as lasting as possible. For the glory of wealth and beauty is fleeting and perishable; that of intellectual power is illustrious and immortal.That of intellectual powor is illustrious and immortal] Virtus clara æternaque habetur. The only one of our English translators who has given the right sense of virtus in this passage, is Sir Henry Steuart, who was guided to it by the Abbé Thyvon and M. Beauzée. " It appears somewhat singular," says Sir Henry, "that none of the numerous translators of Sallust, whether among ourselves or among foreign nations—the Abbé Thyvon and M. Beauzée excepted—have thought of giving to the word virtus, in this place, what so obviously is the meaning intended by the historian; namely, 'genius, ability, distinguished talents.' Indeed, the whole tenor of the passage, as well as the scope of the context, leaves no room to doubt the fact. The main objects of comparison, throughout the three first sections of this Præmium, or introductory discourse, are not vice and virtue, but body and mind; a listless indolence, and a vigorous, honorable activity. On this account it is pretty evident, that by virtus Sallust could never mean the Greek ἀρετή, virtue or moral worth,' but that he had in his eye the well-known interpretation of Varro, who considers it ut viri vis (De Ling. Lat. iv.), as denoting the useful energy which ennobles a man, and should chiefly distinguish him among his fellow-creatures. In order to be convinced of the justice of this rendering, we need only turn to another passage of our author, in the second section of the Præmium to the Jugarthine War, where the same train of thought is again pursued, although he gives it somewhat a different turn in the piece last mentioned. The object, notwithstanding, of both these Dissertations is to illustrate, in a striking manner, the pre-eminence of the mind over extrinsic advantages or bodily endowments, and to show that it is by genius alone that we may aspire to a reputation which shall never die. Igitur præclara facies, magnæ divitiæ, adhuc vis corporis, et alia hujusmodi omnia, brevi dilabuntur: at ingenii egregia facinora, sicut anima, immortalia sunt."

-

Yet it was long a subject of dispute among mankind, whether military efforts were more advanced by strength of body, or by force of intellect. For, in affairs of war, it is necessary to plan before beginning to act,It is necessary to plan before beginning to act] Priusquam incipias, consulto—opus est. Most translators have rendered consulto " deliberation," or something equivalent; but it is planning or contrivance that is signified. Demosthenes, in his Oration de Pace, reproaches the Athenians with acting without any settled plan: and, after planning, to act with promptitude and vigor.'To act with promptitude and vigor] Maturè facto opus est. "Maturè facto" seems to include the notions both of promptitude and vigor, of force as well as speed; for what would be the use of acting expeditiously, unless expedition be attended with power and effect ? Thus, eachEach] Utrumque. The corporeal and mental faculties. being insufficient of itself, the one requires the assistance of the other."The one requires the assistance of the other] Alterum alterius auxilio eget. " Eget," says Cortius, "is the reading of all the MSS." Veget, which Havercamp and some others have adopted, was the conjecture of Palmerius, on account of indigens occurring in the same sentence. But eget agrees far better with consulto et—maturè facto opus est, in the preceding sentence.

+

Yet it was long a subject of dispute among mankind, whether military efforts were more advanced by strength of body, or by force of intellect. For, in affairs of war, it is necessary to plan before beginning to act,It is necessary to plan before beginning to act] Priusquam incipias, consulto—opus est. Most translators have rendered consulto " deliberation," or something equivalent; but it is planning or contrivance that is signified. Demosthenes, in his Oration de Pace, reproaches the Athenians with acting without any settled plan: and, after planning, to act with promptitude and vigor.'To act with promptitude and vigor] Maturè facto opus est. "Maturè facto" seems to include the notions both of promptitude and vigor, of force as well as speed; for what would be the use of acting expeditiously, unless expedition be attended with power and effect ? Thus, eachEach] Utrumque. The corporeal and mental faculties. being insufficient of itself, the one requires the assistance of the other."The one requires the assistance of the other] Alterum alterius auxilio eget. " Eget," says Cortius, "is the reading of all the MSS." Veget, which Havercamp and some others have adopted, was the conjecture of Palmerius, on account of indigens occurring in the same sentence. But eget agrees far better with consulto et—maturè facto opus est, in the preceding sentence.

In early times, accordingly, kings (for that was the first title of sovereignty in the world) applied themselves in different ways;II. Applied themselves in different ways] Diversi. "Modo et instituto diverse, diversa sequentes."Cortius. some exercised the mind, others the body. At that period, however,At that period, however] Et jam tum. "Tunc temporis præcisè, at that time precisely, which is the force of the particle jam, as Donatus shows. * * * I have therefore written et jam separately. * * * Virg. Æn. vii. 737. Late jam tum ditione premebat Sarrastes populos." Cortius. the life of man was passed without covetousness Without covetousness] Sine cupiditate. " As in the famous golden age. See Tacit. Ann. iii. 26." Cortius. See also Ovid. Met. i. 89, seq. But "such times were never," as Cowper says. every one was satisfied with his own. But after Cyrus in AsiaBut after Cyrus in Asia, etc.] Postea verò quàm in, Asiâ Cyrus, etc. Sallust writes as if he had supposed that kings were more moderate before the time of Cyrus. But this can hardly have been the case. " The Romans," says De Brosses, whose words I abridge, " though not learned in antiquity, could not have been ignorant that there were great conquerors before Cyrus; as Ninus and Sesostris. But as their reigns belonged rather to the fabulous ages, Sallust, in entering upon a serious history, wished to confine himself to what was certain, and went no further back than the records of Herodotus and Thucydides." Ninus, says Justin. i. 1, was the first to change, through inordinate ambition, the veterem et quasi avitum gentibus morem; that is, to break through the settled restraints of law and order. Gerlach agrees in opinion with De Brosses. and the Lacedæmonians and Athenians in Greece, began to subjugate cities and nations, to deem the lust of dominion a reason for war, and to imagine the greatest glory to be in the most extensive empire, it was then at length discovered, by proof and experience,Proof and experience] Periculo atque negotiis. Gronovius rightly interprets periculo "experiundo, experimentis," by experiment or trial. Cortius takes periculo atque negotiis for periculosis negotiis, by hendyadys; but to this figure, as Kritzius remarks, we ought but sparingly to have recourse. It is better, he adds, to take the words in their ordinary signification, understanding by negotia "res graviores." Bernouf judiciously explains negotiis by "ipsâ negotiorum tractatione," i.e. by the management of affairs, or by experience in affairs. Dureau Delamalle, the French translator, has "l'expérience et la pratique." Mair has "trial and experience," which, I believe, faithfully expresses Sallust's meaning. Rose gives only "experience" for both words. that mental power has the greatest effect in military operations. And, indeed,And, indeed, if the intellectual ability, etc.] Quod si—animi virtus, etc. " Quod si" can not here be rendered but if; it is rather equivalent to quapropter si, and might be expressed by wherefore if, if therefore, if then, so that if. if the intellectual abilityIntellectual ability] Animi virtus. See the remarks on virtus, above cited. of kings and magistratesMagistrates] Imperatorum. "Understand all who govern states, whether in war or in peace." Bernouf. Sallust calls the consuls imperatores, c. 6. were exerted to the same degree in peace as in war, human affairs would be more orderly and settled, and you would not see governments shifted from hand to hand,Governments shifted from hand to hand] Aliud aliò ferri. Evidently alluding to changes in government. and things universally changed and confused. For dominion is easily secured by those qualities by which it was at first obtained. But when sloth has introduced itself in the place of industry, and covetousness and pride in that of moderation and equity, the fortune of a state is altered together with its morals; and thus authority is always transferred from the less to the more deserving.Less to the more deserving] Ad optimum quemque à minus bono. " From the less good to the best."

Even in agriculture,Even in agriculture, etc.] Quæ homines arant, navigant, ædificant, virtuti omnia parent. Literally, what men plow, sail, etc. Sallust's meaning is, that agriculture, navigation, and architecture, though they may seem to be effected by mere bodily exertion, are as much the result of mental power us the highest of human pursuits. in navigation, and in architecture, whatever man performs owns the dominion of intellect. Yet many human beings, resigned to sensuality and indolence, uninstructed and unimproved, have passed through life like travelers in a strange country;Like travelers in a strange country] Sicuti peregrinantes. Vivere nesciunt; igitur in vitâ quasi hospites sunt; they know not how to use life, and are therefore, as it were, strangers in it. Dietsch. "Peregrinantes, qui, quâ transeunt, nullum sui vestigium relinquunt:" they are as travelers who do nothing to leave any trace of their course. Pappaur. to whom, certainly, contrary to the intention of nature, the body was a gratification, and the mind a burden. Of these I hold the life and death in equal estimation;Of these I hold the life and death in equal estimation] Eorum ego vitàm mortemque juxta æstimo. I count them of the same value dead as alive, for they are honored in the one state as much as in the other. "Those who, are devoted to the gratification of their appetites," as Sallust says, "let us regard as inferior animals, not as men; and some, indeed, not as living, but as dead animals." Seneca, Ep. lx. for silence is maintained concerning both. But he only, indeed, seems to me to live, and to enjoy life, who, intent upon some employment, seeks reputation from some ennobling enterprise, or honorable pursuit.

From 98913db9549feb21ed730367e35b8a0226b237df Mon Sep 17 00:00:00 2001 From: Nitin Prasad Date: Tue, 28 Jan 2025 22:25:59 -0600 Subject: [PATCH 2/4] Proparly mark a few places where there should be lines marked. --- .../phi001/phi0631.phi001.perseus-eng2.xml | 22 +++++++++---------- 1 file changed, 11 insertions(+), 11 deletions(-) diff --git a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml index 986b98dc5..dbd6e881b 100755 --- a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml +++ b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml @@ -207,11 +207,11 @@ So Silius Italicus, xv. 84:

By these two virtues, intrepidity in war, and equity in peace, they maintained themselves and their state. Of their exercise of which virtues, I consider these as the greatest proofs; that, in war, punishment was oftener inflicted on those who attacked an enemy contrary to orders, and who, when commanded to retreat, retired too slowly from the contest, than on those who had dared to desert their standards, or, when pressed by the enemy,IX. Pressed by the enemy] Pulsi. In the words pulsi loco cedere ausi erant, loco is to be joined, as Dietsch observes, with cedere, not, as Kritzius puts it, with pulsi. "To retreat," adds Dietsch, " is disgraceful only to those qui ab hostibus se pelli patiantur, who suffer themselves to be repulsed by the enemy." to abandon their posts; and that, in peace, they governed more by conferring benefits than by exciting terror, and, when they received an injury, chose rather to pardon than to revenge it.

But when, by perseverance and integrity, the republic had increased its power; when mighty princes had been vanquished in war;X. When mighty princes had been vanquished in war] Perses, Antiochus, Mithridates, Tigranes, and others. when barbarous tribes and populous states had been reduced to subjection; when Carthage, the rival of Rome's dominion, had been utterly destroyed, and sea and land lay every where open to her sway, Fortune then began to exercise her tyranny, and to introduce universal innovation. To those who had easily endured toils, dangers, and doubtful and difficult circumstances, ease and wealth, the objects of desire to others, became a burden and a trouble. At first the love of money, and then that of power, began to prevail, and these became, as it were, the sources of every evil. For avarice subverted honesty, integrity, and other honorable principles, and, in their stead, inculcated pride, inhumanity, contempt of religion, and general venality. Ambition prompted many to become deceitful; to keep one thing concealed in the breast, and another ready on the tongue;To keep one thing concealed in the breast, and another ready on the tongue] Aliud clausum in pectore, aliud in linguâ promptum, habere. -Ἐχθρὸσ γάρ μοι κεῖνοσ ὁμῶσ Ἀΐδαο πύλῃσιν -Ὃσ χ +Ἐχθρὸσ γάρ μοι κεῖνοσ ὁμῶσ Ἀΐδαο πύλῃσιν +Ὃσ χ Il., ix. 313. -Who dares think one thing, and another tell, -My heart detests him as the gates of hell. Pope. to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart. These vices at first advanced but slowly, and were sometimes restrained by correction; but afterward, when their infection had spread like a pestilence, the state was entirely changed, and the government, from being the most equitable and praiseworthy, became rapacious and insupportable.

+Who dares think one thing, and another tell, +My heart detests him as the gates of hell. Pope. to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart. These vices at first advanced but slowly, and were sometimes restrained by correction; but afterward, when their infection had spread like a pestilence, the state was entirely changed, and the government, from being the most equitable and praiseworthy, became rapacious and insupportable.

At first, however, it was ambition, rather than avarice,XI. At first, however, it was ambition, rather than avarice, etc.] Sed primò magis ambitio quàm avaritia animos hominum exercebat. Sallust has been accused of having made, in this passage, an assertion at variance with what he had said before (c. 10), Igitur primò pecuniæ, deinde imperii cupido, crevit, and it will be hard to prove that the accusation is not just. Sir H. Steuart, indeed, endeavors to reconcile the passages by giving them the following "meaning," which, he says, "seems perfectly evident:" "Although avarice was the first to make its appearance at Rome, yet, after both had had existence, it was ambition that, of the two vices, laid the stronger hold on the minds of men, and more speedily grew to an inordinate height." To me, however, it "seems perfectly evident" that the Latin can be made to yield no such "meaning." How these passages agree," says Rupertus, " I do not understand; unless we suppose that Sallust, by the word primò does not always signify order." that influenced the minds of men; a vice which approaches nearer to virtue than the other. For of glory, honor, and power, the worthy is as desirous as the worthless; but the one pursues them by just methods; the other, being destitute of honorable qualities, works with fraud and deceit. But avarice has merely money for its object, which no wise man has ever immoderately desired. It is a vice which, as if imbued with deadly poison, enervates whatever is manly in body or mind.Enervates whatever is manly in body or mind] Corpus virilemque animum effæminat. That avarice weakens the mind, is generally admitted. But how does it weaken the body ? The most satisfactory answer to this question is, in the opinion of Aulus Gellius (iii. 1), that that those who are intent on getting riches devote themselves to sedentary pursuits, as those of usurers and money-changers, neglecting all such exercises and employments as strengthen the body. There is, however, another explanation by Valerius Probus, given in the same chapter of Aulus Gellius, which perhaps is the true one; namely, that Sallust, by body and mind, intended merely to signify the whole man. It is always unbounded and insatiable, and is abated neither by abundance nor by want.

But after Lucius Sylla, having recovered the governmentHaving recovered the government] Receptâ republicâ. Having wrested it from the hands of Marius and his party. by force of arms, proceeded, after a fair commencement, to a pernicious termination, all became robbers and plunderers;All became robbers and plunderers] Rapere omnes, trahere. He means that there was a general indulgence in plunder among Sylla's party, and among all who, in whatever character, could profit by supporting it. Thus he says immediately afterward, "neque modum neque modestiam victores habere." some set their affections on houses, others on lands; his victorious troops knew neither restraint nor moderation, but inflicted on the citizens disgraceful and inhuman outrages. Their rapacity was increased by the circumstance that Sylla, in order to secure the attachment of the forces which he had commanded in Asia,Which he had commanded in Asia] Quem in Asiâ ductaverat. I have here deserted Cortius, who gives in Asiam, "into Asia," but this, as Bernouf justly observes, is incompatible with the frequentative verb ductaverat. had treated them, contrary to the practice of our ancestors, with extraordinary indulgence, and exemption from discipline; and pleasant and luxurious quarters had easily, during seasons of idleness, enervated the minds of the soldiery. Then the armies of the Roman people first became habituated to licentiousness and intemperance, and began to admire statues, pictures, and sculptured vases; to seize such objects alike in public edifices and private dwellings;In public edifices and private dwellings] Privatim ac publicè I have translated this according to the notion of Bernouf. Others, as Dietsch and Pappaur, consider privatim as signifying each on his own account, and publicè, in the name of the Republic. to spoil temples; and to cast off respect for every thing, sacred and profane. Such troops, accordingly, when once they obtained the mastery, left nothing to be vanquished. Success unsettles the principles even of the wise, and scarcely would those of debauched habits use victory with moderation.

@@ -221,13 +221,13 @@ My heart detests him as the gates of hell. Pope

For why should I mention those displays of extravagance, which can be believed by none but those who have seen them; as that mountains have been leveled, and seas covered with edifices,XIII. Seas covered with edifices] Maria constructa esse. Contracta pisces æquora sentiunt, -Jactis in altum molibus, etc. Hor. Od., iii. -—The haughty lord, who lays -His deep foundations in the seas, -And scorns earth's narrow bound; -The fish affrighted feel their waves -Contracted by his numerous slaves, -Even in the vast profound. Francis. by many private citizens; men whom I consider to have made a sport of their wealth,To have made a sport of their wealth] Quibus mihi videntur ludibrio fuisse divitiæ. "They spent their riches on objects which, in the judgment of men of sense, are ridiculous and contemptible." Cortius. since they were impatient to squander disreputably what they might have enjoyed with honor.

+Jactis in altum molibus, etc. Hor. Od., iii. +—The haughty lord, who lays +His deep foundations in the seas, +And scorns earth's narrow bound; +The fish affrighted feel their waves +Contracted by his numerous slaves, +Even in the vast profound. Francis. by many private citizens; men whom I consider to have made a sport of their wealth,To have made a sport of their wealth] Quibus mihi videntur ludibrio fuisse divitiæ. "They spent their riches on objects which, in the judgment of men of sense, are ridiculous and contemptible." Cortius. since they were impatient to squander disreputably what they might have enjoyed with honor.

But the love of irregular gratification, open debauchery, and all kinds of luxury,Luxury] Cultûs. "Deliciarum in victu, luxuries of the table; for we must be careful not to suppose that apparel is meant." Cortius. had spread abroad with no less force. Men forgot their sex; women threw off all the restraints of modesty. To gratify appetite, they sought for every kind of production by land and by sea; they slept before there was any inclination for sleep; they no longer waited to feel hunger, thirst, cold,Cold] Frigus. It is mentioned by Cortius that this word is wanting in one MS.; and the English reader may possibly wish that it were away altogether. Cortius refers it to cool places built of stone, sometimes underground, to which the luxurious retired in the hot weather; and he cites Pliny, Ep., v. 6, who speaks of a crytoporticus, a gallery from which the sun was excluded, almost as if it were underground, and which even in summer was cold nearly to freezing. He also refers to Ambros., Epist. xii., and Casaubon. ad Spartian. Adrian., c. x., p. 87. or fatigue, but anticipated them all by luxurious indulgence. Such propensities drove the youth, when their patrimonies were exhausted, to criminal practices; for their minds, impregnated with evil habits, could not easily abstain from gratifying their passions, and were thus the more inordinately devoted in every way to rapacity and extravagance.

In so populous and so corrupt a city, Catiline, as it was very easy to do, kept about him, like a body-guard, crowds of the unprincipled and desperate. For all those shameless, libertine, and profligate characters, who had dissipated their patrimonies by gaming,XIV. Gaming] Manu. Gerlach, Dietsch, Kritzius, and all the recent editors, agree to interpret manu by gaming. luxury, and sensuality; all who had contracted heavy debts, to purchase immunity for their crimes or offenses; all assassinsAssassins] Parricidæ. "Not only he who had killed his father was called a parricide, but he who had killed any man; as is evident from a law of Numa Pompilius: If any one unlawfully and knowingly bring a free man to death, let him be a parricide." Festus sub voce Parrici. or sacrilegious persons from every quarter, convicted or dreading conviction for their evil deeds; all, besides, whom their tongue or their hand maintained by perjury or civil bloodshed; all, in fine, whom wickedness, poverty, or a guilty conscience disquieted, were the associates and intimate friends of Catiline. And if any one, as yet of unblemished character, fell into his society, he was presently rendered, by daily intercourse and temptation, similar and equal to the rest. But it was the young whose acquaintance he chiefly courted; as their minds, ductile and unsettled from their age, were easily insnared by his stratagems. For as the passions of each, according to his years, appeared excited, he furnished mistresses to some, bought horses and dogs for others, and spared, in a word, neither his purse nor his character, if he could but make them his devoted and trustworthy supporters. There were some, I know, who thought that the youth, who frequented the house of Catiline, were guilty of crimes against nature; but this report arose rather from other causes than from any evidence of the fact.Than from any evidence of the fact] Quàm quòd cuiquam id compertum foret.

From 297905d18e27b157f974b79523642ad92e5e60ab Mon Sep 17 00:00:00 2001 From: Nitin Prasad Date: Wed, 29 Jan 2025 10:18:52 -0600 Subject: [PATCH 3/4] Fix tagging issues as requested and add the missing Greek line. --- data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml index dbd6e881b..6d5b4c4a6 100755 --- a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml +++ b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml @@ -207,8 +207,8 @@ So Silius Italicus, xv. 84:

By these two virtues, intrepidity in war, and equity in peace, they maintained themselves and their state. Of their exercise of which virtues, I consider these as the greatest proofs; that, in war, punishment was oftener inflicted on those who attacked an enemy contrary to orders, and who, when commanded to retreat, retired too slowly from the contest, than on those who had dared to desert their standards, or, when pressed by the enemy,IX. Pressed by the enemy] Pulsi. In the words pulsi loco cedere ausi erant, loco is to be joined, as Dietsch observes, with cedere, not, as Kritzius puts it, with pulsi. "To retreat," adds Dietsch, " is disgraceful only to those qui ab hostibus se pelli patiantur, who suffer themselves to be repulsed by the enemy." to abandon their posts; and that, in peace, they governed more by conferring benefits than by exciting terror, and, when they received an injury, chose rather to pardon than to revenge it.

But when, by perseverance and integrity, the republic had increased its power; when mighty princes had been vanquished in war;X. When mighty princes had been vanquished in war] Perses, Antiochus, Mithridates, Tigranes, and others. when barbarous tribes and populous states had been reduced to subjection; when Carthage, the rival of Rome's dominion, had been utterly destroyed, and sea and land lay every where open to her sway, Fortune then began to exercise her tyranny, and to introduce universal innovation. To those who had easily endured toils, dangers, and doubtful and difficult circumstances, ease and wealth, the objects of desire to others, became a burden and a trouble. At first the love of money, and then that of power, began to prevail, and these became, as it were, the sources of every evil. For avarice subverted honesty, integrity, and other honorable principles, and, in their stead, inculcated pride, inhumanity, contempt of religion, and general venality. Ambition prompted many to become deceitful; to keep one thing concealed in the breast, and another ready on the tongue;To keep one thing concealed in the breast, and another ready on the tongue] Aliud clausum in pectore, aliud in linguâ promptum, habere. -Ἐχθρὸσ γάρ μοι κεῖνοσ ὁμῶσ Ἀΐδαο πύλῃσιν -Ὃσ χ +Ἐχθρὸσ γάρ μοι κεῖνοσ ὁμῶσ Ἀΐδαο πύλῃσιν +ὅς χ’ ἕτερον μὲν κεύθει ἐνὶ φρεσὶν, ἄλλο δὲ βάζει Il., ix. 313. Who dares think one thing, and another tell, My heart detests him as the gates of hell. Pope. to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart. These vices at first advanced but slowly, and were sometimes restrained by correction; but afterward, when their infection had spread like a pestilence, the state was entirely changed, and the government, from being the most equitable and praiseworthy, became rapacious and insupportable.

From 8c11ffff00c92512a40529af81ec760b5f511f23 Mon Sep 17 00:00:00 2001 From: Nitin Prasad Date: Wed, 29 Jan 2025 12:50:09 -0600 Subject: [PATCH 4/4] Remove `foreign` tag in favor of adding xml:lang directly to `quote`. --- data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml | 8 +++++--- 1 file changed, 5 insertions(+), 3 deletions(-) diff --git a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml index 6d5b4c4a6..aea6d73a8 100755 --- a/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml +++ b/data/phi0631/phi001/phi0631.phi001.perseus-eng2.xml @@ -207,9 +207,11 @@ So Silius Italicus, xv. 84:

By these two virtues, intrepidity in war, and equity in peace, they maintained themselves and their state. Of their exercise of which virtues, I consider these as the greatest proofs; that, in war, punishment was oftener inflicted on those who attacked an enemy contrary to orders, and who, when commanded to retreat, retired too slowly from the contest, than on those who had dared to desert their standards, or, when pressed by the enemy,IX. Pressed by the enemy] Pulsi. In the words pulsi loco cedere ausi erant, loco is to be joined, as Dietsch observes, with cedere, not, as Kritzius puts it, with pulsi. "To retreat," adds Dietsch, " is disgraceful only to those qui ab hostibus se pelli patiantur, who suffer themselves to be repulsed by the enemy." to abandon their posts; and that, in peace, they governed more by conferring benefits than by exciting terror, and, when they received an injury, chose rather to pardon than to revenge it.

But when, by perseverance and integrity, the republic had increased its power; when mighty princes had been vanquished in war;X. When mighty princes had been vanquished in war] Perses, Antiochus, Mithridates, Tigranes, and others. when barbarous tribes and populous states had been reduced to subjection; when Carthage, the rival of Rome's dominion, had been utterly destroyed, and sea and land lay every where open to her sway, Fortune then began to exercise her tyranny, and to introduce universal innovation. To those who had easily endured toils, dangers, and doubtful and difficult circumstances, ease and wealth, the objects of desire to others, became a burden and a trouble. At first the love of money, and then that of power, began to prevail, and these became, as it were, the sources of every evil. For avarice subverted honesty, integrity, and other honorable principles, and, in their stead, inculcated pride, inhumanity, contempt of religion, and general venality. Ambition prompted many to become deceitful; to keep one thing concealed in the breast, and another ready on the tongue;To keep one thing concealed in the breast, and another ready on the tongue] Aliud clausum in pectore, aliud in linguâ promptum, habere. -Ἐχθρὸσ γάρ μοι κεῖνοσ ὁμῶσ Ἀΐδαο πύλῃσιν -ὅς χ’ ἕτερον μὲν κεύθει ἐνὶ φρεσὶν, ἄλλο δὲ βάζει -Il., ix. 313. + +Ἐχθρὸσ γάρ μοι κεῖνοσ ὁμῶσ Ἀΐδαο πύλῃσιν +ὅς χ’ ἕτερον μὲν κεύθει ἐνὶ φρεσὶν, ἄλλο δὲ βάζει +Il., ix. 313. + Who dares think one thing, and another tell, My heart detests him as the gates of hell. Pope. to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart. These vices at first advanced but slowly, and were sometimes restrained by correction; but afterward, when their infection had spread like a pestilence, the state was entirely changed, and the government, from being the most equitable and praiseworthy, became rapacious and insupportable.