The World's My Oyster. Which I with pen will open.

Weber (1831) p.IV-VIII

  24, 2018 17:33
On the Commentators of Lucan Before the Invention of the Art of Typography

However, at the starting point, two great MSS, Bernensis II and Wallersteinensis, can be subject to the words of the ancient scholiasts which are to be confirmed. Hence, as I have left other MSS to add, it may seem that I have omitted others.

For, MS BERNENSIS 2 (BERN. II), which is stored by the witness Sinnerus* in the Catalogue of Codd. MSS. bibl. Bernens. p. 511 under (the title) 【Red 370】, is a quadrate parchment.

*J. R. Sinnerus compiled the catalogue of MSS in Bibliotheca Bernensis in 3 volumes from 1760-72. The catalogue Weber is pointing here might be one of those. ( p.XLVII)

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Quint. 2.13.11-4

  17, 2017 16:09

Figures, which are (exercised) in both Thoughts and Words, produce the very same grace and pleasure. For they change something from that which is right and carry forth the virtue before themselves, because they have receded from vulgar usage of the language.

In paintings, the entire face has (=shows) its expression; yet Apelles showed the image of Antigonus with only one side so that the ugliness of his lost eye would be hidden. Then what? In oration, are certain things not to be hidden, either if they shouldn't be shown or if they cannot be expressed according to suitability?

as Timanthes of Cythnus, I suppose, did in the picture with which he beat Colotes of Teos. For, in his Immolation of Iphigenia, while he painted Calchas sad and Ulysses even sadder, and added to Menelaus as great sorrow as his technique could produce, he veiled the head of her father (=Agamemnon) and left his grief to be estimated by each person with his sense, because affections (to be expressed) were exhausted and he couldn't find how appropriately he could express the appearance of her father.

Isn't his (phrase) of Sallustius surely similar to that, "For I think it is more satisfactory to be quiet about Carthage than to say little" ?  Because of these things, it has always been my custom to fasten myself as little as possible to the rules which they (=the Greeks) call CATHOLICA: i.e. UNIVERSALIA or PERPETUALIA, as we would call (them) as well as we can. For, this type of thing (=an universal rule) which cannot be shaken or overthrown in a certain part are rarely found.

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Quint. 2.14.1-5

  15, 2017 14:47

They, translating (it) into Latin, have named RHETORICE either ORATORIA or OTRATRIX. For my part, I would not defraud them of the praise they deserve because they tried to increase the abundance of the Latin language. However, not all (the Latin words) willingly follow us, who draw (them) from Greek, just as even (their words do) not (willingly follow) them (=the Greeks) whenever they wanted to express our (things/concepts) at least with 
their words.

And this translation is no less rough than that of Plautus, namely ESSENTIA ("being, essence") and QUEENTIA ("possibility"), and is not even proper; for ORATORIA is produced just as ELOCUTORIA and ORATRIX as ELOCUTRIX; however, the word RHETORICE, about which we are talking, is just as ELOQUENTIA.

And that word (RHETORICE) undoubtedly has two meanings in Greek, too. For, indeed, in one way, it is used as an adjective ― ARS RHETORICA like NAVIS PIRATICA. In another, it is a name of thing (=noun), just as PHILOSOPHIA and AMICITIA. We now want the word to signify substance, just as GRAMMATICE is (represented by) LITTERATURA, not by LITTERATRIX just as ORATRIX, or not by LITTERATORIA just as ORATORIA: (but) this (way of translation) is not really done in (case of) RHETORICE.

Therefore, let us not be going to struggle, especialy because we have to use a lot of Greek words besides; For, I will certainly say PHILOSOPHOS, MUSICOS, GEOMETRAS, and will not offer violence, which is shamful for these nouns, by translating (them) into the Latin language. Finally, since M. Tullius Cicero indeed uses the Greek noun in the very titles of the books which he wrote for the first time about this subject, we don't surely have to fear that we seem to have recklessly believed this greatest orator in terms of the name of his art.

Thus, in my opinion, RHETORICE ― for, we will use this name already without fear of being jeered ― will be divided best in such a way that we would talk about ①the art, ②the artist, and ③the work. ①The art will the thing which has to be learnt by education: it is the science of speaking well. ②The artist is he who has learnt the art: it is an orator whose principal matter is to speak well. ③The work (is that) which is produced by the artist: it is a good oration. All these again divided into species. But now I will begin (with) what are to be treated about the first part, and (begin with/treat) those following in its own part.

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Quint. 2.13.15-7

  15, 2017 00:51

However, we will treat each of these things more fully in its own place. Meanwhile I don't want young men to think ①that they are enough instructed if they have learnt by heart a certain booklet of the art among those which are brief and circulated widely and ②that they are just like safe with opinions of technicians. The art of oration consists of much labour, assiduous eagerness, various exercises, many experiences, greatest prudence, and immediate judgement.

But one can also be helped by these things when they show not a (narraow) track but a straight (main) road: he who has been believing that it is wrong to stray from it would necessarily endure the slowness of those who walk upon the rope. Thus ①we, led by (an idea of) shortening, often leave the road paved by military labour, ②we will be forced to go around if bridges, broken by a torrent, have interrupted a proper path, and ③we will go out through a wall if a door is occupied by fire.

(Our) job is wide, extensive, complex, and new almost every day, and everything will never have been said about it. However, I will try to say ①what have been transmitted, ②what is the best of those, ③whether it will seem better that something will be changed, attached, or removed.

  •   15, 2017 00:51
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DBC 6.374 = ICC 3831-2

  17, 2017 16:39

DBC 6.360-8
Thus, the marsh is torn asunder and divided into many rivers.
①The Aeas, pure but of little stream, flows westwards to the Ionian sea; and ②the father (=Inachus) of snatched Isis (=Io) slides with no stronger stream; and ③the almost-son-in-law (=Achelous) of you, Oeneus, slits up the Echinad islands with thick stream; and ④the Euhenos, stained with the blood of Nessus, runs through Meleager's Calydon. ⑤The Spercheos strikes the Maliac gulf with swift stream; and ⑥the Amphrysos irrigates with pure stream the pasture of Apollo the shepherd.

DBC 6.374, 369-73 (sic in Housman and al.)
⑦The Asopos, ⑧the Phoenix, and ⑨the Melas accepts their course; [374]
and ⑩the Anauros, which sighs out neither humid vapours nor dew-drenched air nor soft wind,
and ⑪whatever river, unknown per se, gives its waters to the Peneus sea: (namely) ⑪the Apidanos, whose stream is snatched, and ⑪the Enipeus, which is never swift unless mixed. [373]
[⑫the Titaresos... ⑬the Peneus... ⑭the Stygian pool...]

ICC 3828-34
There are also many streams and fearful rivers in this land. Of them is the stream ①Aeas and the stream ★Oeneus (Inaich), and the river ☆Achelous (Achiloin) on which are the Echinades islands, ❺the Malian river, and the river ⑤Spercheus, the stream ⑥Amphrysus, and the ⑩river Anaurus, the river ⑪Apidanus and the river ⑪Enipeus, the stream ⑦Asopus and the stream ⑧Phoenix, the stream ⑨Melas, the stream ⑫Titaresos, and the river ⑬Peneus. The shanachies of Thessaly relate that the source of that stream wells out of the river ⑭Styx in hell.


RESEARCH (1) : ②=★ / ③=☆

Though Stokes is correct in rendering ③ into ☆Achelous (cf. Ov. 7.1ff for the myth)... 
he poorly mistakes for "Oeneus" the 
Inaich, which actually stands for ②"Inachus".
For the myth for ②, see Ov. 1.588-750 and Tesoriero (2000) ad loc.

⇒ How come did the ADP redactor realise these periphrases??
   (... and why only ④ was cut, but ⑤ was doubled????)
Any SCHOLIA clarifies both "Inachus" and "Achelous"
    Stokes' Translation is so careless!! 


RESEARCH (2): line 374

Tesoriero (2000) geographically classifies the rivers into 3 groups:
 (A) ①-④: westwards into the Adriatic
 (B) ⑤-⑩: flowing through south-western Thessaly into the Maliac and Pagasitic gulfs
 (C) ⑪-⑭: flowing through north-eastern Thessaly into Tempe
⑦-⑨ on 374 are doubtless in the (B) group but MSS include them in (C).

While Housman transposed it, Samse (1942) and Masters (1992) are interested in deletion of the line.

⇒ Tesoriero defends Housman from 2 points:
  (i) L's dependence on Herod. 7.198-200
  (ii) L's allusion to the battle of Thermopylae, reminding readers of Xerxes' hubris and megalomania

     ↓  ↓  ↓

Housman & Tesoriero may be right in transposing the line...
 BUT the MS used by the Irish redactor must have had 374 between 373 & 375!!!!
⇒ but since ANY extant MSS of DBC has this order, there's nothing new to show...

  •   17, 2017 16:39
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