text:
User talk:75.87.255.33

Welcome

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title: User talk:75.87.255.33


text:
User talk:75.39.52.162

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

 * Help pages
 * Style Guide
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You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question. Again, welcome! — billinghurst  sDrewth  06:09, 19 January 2011 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: User talk:75.39.52.162


text:
Page:Low Mass Ceremonial (Burnett).djvu/46

 I am unworthy to draw near to thy sacred Mystery, yet may I be made meet for everlasting joy.

O Lord, who hast said, My yoke is easy and my burden is light, enable me so to bear it that I may obtain thy favour. Amen.

In the multitude of thy mercies, O Lord, I go unto thine altar. O save and deliver me for thy tender mercies' sake. Amen.

Signing himself with the sign of the cross, the priest says, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. Ant. I will go unto the altar of God. R. Even unto the God of my joy and gladness. Priest. Give sentence with me, O God, and defend my cause against the ungodly people: O deliver me from the deceitful and wicked man. Server. For thou art the God of my strength, why hast thou put me from thee; and why go I so heavily, while the enemy oppresseth me? P. O send out thy light and thy truth, that they may lead me: and bring me unto thy holy hill and to thy dwelling. S. And that I may go unto the altar of God, even unto the God of my joy and gladness: and upon the harp will I give thanks to thee, O God, my God. P. Why art thou so heavy, O my soul: and why art thou so disquieted within me? S. O put thy trust in God; for I will yet give him thanks, which is the help of my countenance and my God. P. Glory be, etc. S. As it was, etc. Ant. I will go unto the altar of God. R. Even unto the God of my joy and Gladness. Signing himself, the priest says, Our help is in the Name of the Lord. R. Who hath made heaven and earth. Bowing profoundly, the priest says, I confess to God Almighty, to Blessed Mary ever-Virgin, to Blessed Michael the Archangel, to Blessed John the Baptist, to the holy Apostles Peter and Paul, and to all the saints, and to you brethren, that I have sinned exceedingly, in thought, word, and deed, by my fault, by my own fault, by my most grievous fault. Rh


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 Wherefore I beg Blessed Mary Ever-Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the saints, and you my brethren, to pray for me to the Lord our God.

S. Almighty God have mercy upon thee, forgive thee thy sins, and bring thee to everlasting-life.

The server, bowing down his head, then says the same form of confession, except the words "you brethren," for which he substitutes "thee father." After the server has made his confession, the priest says, Almighty God have mercy upon you, forgive you your sins, and bring you to everlasting life. The priest then makes the sign of the cross, and says, The Almighty and merciful Lord grant us pardon, absolution, and remission of all our sins. V. Wilt thou not turn and quicken us, O God? R. That thy people may rejoice in thee. V. O Lord, show thy mercy upon us. R. And grant us thy salvation. V. O Lord, hear my prayer. R. And let my cry come unto thee. V. The Lord be with you. R. And with thy spirit. Let us pray. (If the priest has no server, he himself says all the responses; and after his confession, says, "Almighty God have mercy upon me," etc.)

Take away from us, O Lord, our iniquities, that with pure minds we may enter into thy holy place; through Christ our Lord. Amen.

We pray thee, O Lord, (Blessed Mary and all thy saints interceding for us), that it may please thee to forgive us all our sins.

Cleanse my heart and lips, O Almighty God, who didst purge the lips of the prophet Isaiah with a live coal; and of thy gracious mercy, vouchsafe so to cleanse me that I may worthily declare thy holy Gospel, through Christ our Lord. Amen. Grant me, O Lord, thy blessing. The Lord be in my heart and on my lips that I may worthily and rightly proclaim his Gospel. Rh


text:
User talk:Orthorhombic

— billinghurst  sDrewth  06:18, 19 January 2011 (UTC)

title: User talk:Orthorhombic


text:
User talk:38.111.13.130

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

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You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

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title: User talk:38.111.13.130


text:
User talk:201.230.169.32

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

 * Help pages
 * Style Guide
 * Inclusion policy

You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question. Again, welcome! — billinghurst  sDrewth  06:20, 19 January 2011 (UTC)

title: User talk:201.230.169.32


text:
Page:Low Mass Ceremonial (Burnett).djvu/48

By the words of the Gospel, may our sins be blotted out.

Receive, Holy Father, almighty, everlasting God, this oblation which I thine unworthy servant, offer unto thee, my God, the living and the true, for my innumerable sins, offences, and negligences; for all here present, and for all faithful Christians, both quick and dead; that it may be profitable both to me and to them for salvation unto everlasting life. Amen.

O God, who didst wonderfully create and yet more wonderfully renew the dignity of human nature; grant us, we beseech thee, that by the mystery set forth by this water and wine, we may be partakers of the divine nature of him who vouchsafed to be made partaker of our human nature Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen.

We offer unto thee, O Lord, this oblation, humbly beseeching thy mercy, that it may go up before thy divine majesty with a sweet-smelling savour for our salvation and for that of the whole world. Amen.

In the spirit of humility, and with a contrite heart, let us be accepted by thee, O Lord, and so let our sacrifice be in thy sight this day, that it may well-pleasing unto thee, O Lord God.

Come, O Holy Ghost, Almighty and everlasting God, and bless this sacrifice prepared for thy holy Name.

Receive, O Holy Trinity, the offerings of thy people: Vouchsafe to reward the givers an hundred-fold, and grant them eternal life in thy heavenly kingdom, through Christ our Lord. Rh


text:
Author:Edward Gaylord Bourne

Works

 * The History of the Surplus Revenue of 1837 (1885)
 * The Legend of Marcus Whitman, in The American Historical Review Vol. 6 (1901)
 * Essays in Historical Criticism (1901) (including an expansion upon the Marcus Whitman paper)
 * Historical Introduction to the Philippine Islands (1903)
 * Spain in America (1904)
 * Life of J. L. Motley (1905)
 * Oregon Historical Quarterly/Volume 6/Aspects of Oregon History before 1840
 * (with Cyrus C. Adams, James Wilford Garner, and Otis Tufton Mason)
 * Discovery, Conquest, and History of the Philippine Islands (1907)

title: Author:Edward Gaylord Bourne


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"I will wash my hands," etc.—Psalm xxvi—6 to end, with Gloria Patri.

Receive, O Holy Trinity, this oblation, which we offer unto thee, in memory of the Passion, Resurrection, and Ascension, of our Lord Jesus Christ; and in honour of blessed Mary ever-Virgin, of blessed John the Baptist, of the holy Apostles Peter and Paul, and of all thy saints: that it may avail them to their honour, and us to our salvation. And may those whose memory we celebrate on earth, vouchsafe to intercede for us in heaven; through the same Christ our Lord. Amen.

Remember also, O Lord, the souls of thy servants N. and N. who have gone before us with the sign of faith, and now rest in the sleep of peace. To them, O Lord, and to all who rest in Christ, we beseech thee to grant a place of refreshment, of light, and of peace.

To us also, thy sinful servants, who hope in the multitude of thy mercies, grant some portion and fellowship with thy holy Apostles, and Martyrs, and all thy Saints, unto whose company we beseech thee to admit us, through Christ our Lord.

Commanded by his saving precepts, and guided by his divine instruction, we are bold to say, Our Father, * * *, but deliver us from evil. Amen. Deliver us, we beseech thee, O Lord, from all evils, past, present, and future, and (the blessed, glorious, and ever-Virgin Mary the Mother of God, thy blessed Apostles Peter and Paul, and all the saints, interceding for us) favourably grant peace in our days; that by thy merciful help we may ever be kept free from sin, and safe from all disquietude, through the same Jesus Christ, thy Son, our Lord, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. Rh


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The peace of the Lord be always with you. Let this commixture and the consecration of the Body and Blood of our Lord Jesus Christ be for everlasting life unto us who partake thereof. Amen.

O Lamb of God, that takest away the sins of the world, have mercy upon us. O Lamb of God, that takest away the sins of the world, have mercy upon us. O Lamb of God, that takest away the sins of the world, grant us thy peace.

O Lord Jesu Christ, who saidst unto thine Apostles, Peace I leave with you, my peace I give unto you; Regard not my sins but the faith of thy Church, and grant it the peace and the unity which are according to thy will; who liveth and reigneth God, world without end. Amen.

O Lord Jesu Christ, Son of the living God, who according to the will of the Father, and by the cooperation of the Holy Ghost, hast by thy death given life unto the world; deliver me, by this thy most holy Body and Blood, from all mine iniquities, and from every evil; and make me cleave unto thy commandments; and suffer me never to be separated from thee, who with the Father and the Holy Ghost, liveth and reigneth, ever one God, world without end. Amen.

Let not the partaking of thy Body, O Lord Jesu Christ, which I, though unworthy, presume to receive, turn to me for judgment and condemnation; but according to thy tender love let it be profitable to me for the obtaining of protection and healing, both of body and soul; who with the Father, in the unity of the Holy Ghost, liveth and reigneth, ever one God, world without end. Amen.

What reward shall I give unto the Lord for all the benefits which he hath done unto me? I will receive the Bread of Heaven, and call on the Name of the Lord.

Lord, I am not worthy that thou shouldest come under my roof; but speak the word only, and my soul shall be healed. Rh


text: Author:Edward Deas Thomson

title: Author:Edward Deas Thomson


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 The Body of our Lord Jesus Christ, which was given for me, preserve my body and soul unto everlasting life.

What reward shall I give unto the Lord for all the benefits he hath done unto me? I will receive the cup of salvation, and call upon the name of the Lord.

The Blood of our Lord Jesus Christ, which was shed for me, preserve my body and soul unto everlasting life. Amen.

Let thy Body, O Lord, which we have received and thy Blood which we have drunk, abide within us; and grant that no stain of sin may remain in us, whom these pure and holy mysteries have refreshed, who liveth and reigneth, world without end. Amen.

May the homage of our service be pleasing unto thee, O Holy Trinity; and grant that the sacrifice which I, though unworthy, have offered before thy divine Majesty, may be acceptable unto thee, and that through thy mercy it may be propitiatory for me and for all for whom I have offered it. Amen.

It is desirable that the mensa, or horizontal surface, of an altar at which mass is celebrated should be on a line with the elbows of the priest as he stands erect on the foot-pace; and this will average from about forty to forty-two inches high above the said foot-pace. The length of the altar should be somewhat proportioned to the size of the sanctuary; and ordinarily it may well be not less than eight nor more than twelve feet. The material out of which the altar is constructed should be either wood or a natural stone; entirely of either or partly of each, as, e. g., a stone mensa and wooden base. If a retable is set upon the altar it should not trench upon the space needed to spread the corporal, i. e., from twenty to twenty-four inches in a line drawn at right angles with the front edge of the mensa. Upon the altar, or on the retable, should be the two low Rh


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 mass lights (two wax candles in two candlesticks) one at each end, and cross or crucifix in the midst.

The step, or steps, upon which the altar is placed, should be wide enough to suit the purposes for which the altar may be used, and not more than five or six inches high. If three steps are used, the second and the third should run alongside the ends of as well as in front of the altar. The uppermost (or foot-pace) should be from three to four feet wide in front, and not more than two or three inches at the ends of the altar. The space underneath the altar should never be used as a cupboard or place to put things in.

The altar at which the holy Eucharist is celebrated should have upon it three linen cloths, white and clean. The two undermost of these three cloths are of heavy but fine linen, without any ornamentation, and are made the exact size of the top of the altar, with a hem of about an inch and a half wide. Quite distinct from these two cloths is the cere-cloth with which the mensa, if it be of stone, or the consecrated altar-stone which may be set in a wooden mensa, should be covered. The cere-cloth, a piece of heavy and fine linen, waxed on its under-side, should be hemmed and made to fit closely over the whole top and all four sides of the mensa. The uppermost cloth should be made of linen finer than the two below it, and have a hem of about an inch and a half or two inches wide. This upper cloth, the "fair linen cloth" of the rubric, should cover the mensa and hang down at each end of the altar nearly to the level of the foot-pace. The ends may be ornamented with white fringe or embroidery in white. In the part which lies upon the mensa five small equal-armed crosses may be worked in white thread, one in the middle and one towards and near each corner. These cloths should be kept white and clean; and, at such times as the altar is not being used, they should be protected from dust by a cover of some green-coloured material made to fit the altar-mensa. Except where the altar is richly ornamented with gold and colour, or with carvings, traditional usage and propriety call for at least a super-frontal (which may be supported by hooks attached to the cere-cloth, or by its own linen extension, laid over Rh


text:
Author:Ernest Cushing Richardson

Works

 * Biblical Libraries (1914)
 * The Beginnings of Libraries (1914)

title: Author:Ernest Cushing Richardson


text: Author talk:Ernest Cushing Richardson

title: Author talk:Ernest Cushing Richardson


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 the cere-cloth, to hooks on the gradine) and if possible an altar-cloth which shall cover all the front of the altar below the super-frontal, made of some rich material, and agreeing or harmonizing with the colour of the day.

The interior of the tabernacle should be lined on all sides with white silk, and a clean corporal spread upon the bottom. Nothing should be put within the tabernacle except the sacred vessel (or vessels) containing the Blessed Sacrament. No ornament should be placed upon the tabernacle other than the altar-cross. The tabernacle, when in use, should never be left unlocked, and the key should be in the custody of the priest. The material out of which the tabernacle, or the interior thereof, is constructed should be wood, preferably of cedar. The door, be it single or two-leaved, should have on it some sacred emblem, as e. g., a chalice and host. The tabernacle should be placed at the back in the midst, above the altar mensa.

The "credence," if possible, should be a table, rather than a shelf affixed to the wall; and, in any case, it should quite large enough to allow the placing conveniently thereon of all the things that properly should be put there. For this reason the credence should have a superficial space of about two feet and half a foot square, i. e., 360 square inches. Upon the credence, for a low mass, should be placed, the box of breads; a cruet containing wine, and a cruet containing pure, clean, natural water; a large basin in which to receive the offerings of the people; and a small basin, and the towel with which the priest dries his fingers at the Offertory. When in use, the credence-shelf or table should be covered with a clean white linen cloth.

The chalice should be made of gold, or of sterling silver, If made of silver, the interior of the cup should be gilded. If need so require, the cup alone may be made of silver, gilded within, and the lower parts of the chalice may be made of base metal. The chalice should be not less than Rh


text: Author talk:Everil Worrell

title: Author talk:Everil Worrell


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 seven inches high, nor, ordinarily, more than nine inches high.

The chalice has three parts, namely, the cup, the foot or base, and the stem (which connects the cup with the foot) in the middle of which there should be a projection of globular or horizontal cross shape, called the knop.

The cup of the chalice, which should not have any ornamentation on its inner surface, for the greater convenience and safety in administering the Precious Blood of Christ, should be of what is called the "Gothic" shape, i. e., not like the half of a round and hollow ball, but somewhat narrow at its concave bottom and then gradually increasing in diameter to the brim.

The foot, or base, of the chalice should be somewhat broader than the diameter of the cup at its brim, and be heavier than both the stem and the cup. It will be convenient to have a cross or a crucifix incised, or in bas-relief, upon the foot of the chalice, to indicate what may be called the front of the chalice and the side from which both priest and people receive the Precious Blood.

The Paten should be made of gold, or of silver. If made of silver, the upper surface should be gilded. The paten should be round, like a disk, and slightly concave on its upper side; or it may have a flat surface for about an inch and a quarter from the edge round about, and the central portion, of about three inches in diameter depressed one quarter of an inch in depth, and the depressed part, which when the paten is placed upon the chalice lies below the brim of the cup, should be so bevelled as not to come in contact with the inner surface of the cup. No ornamentation should be placed on the upper surface of the paten. The paten must be somewhat greater in diameter than the diameter of the cup at its brim.

For the celebration of the holy Eucharist, in close connection with the use of the chalice and paten, the articles called the corporal, the pall, the purificator, the veil, and the burse, are required.

The corporal is a fine white linen cloth, upon which the bread on a paten and the wine in a chalice, are consecrated; and is quite distinct from the "fair white linen cloth" with which the mensa of the altar is to be covered. Rh


text:
Author:Everil Worrell

Works

 * (Frank Alison)
 * (Frank Alison)
 * (reprint)
 * The Canal (1927)
 * The Canal (abridged) (1927)
 *
 *
 *
 *
 *
 *
 *
 *
 *
 *
 *
 * The White Gull (1955)
 *
 *
 *
 *
 * The White Gull (1955)

title: Author:Everil Worrell


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Page:Low Mass Ceremonial (Burnett).djvu/55

 The corporal may be square, or it may be somewhat longer than it is wide; ordinarily, it should not be larger than about twenty-one inches square, or eighteen inches wide and twenty-one inches long. The corporal is folded in the following manner; namely, by folding back upon the centre one-third of the width, which third should always be that which, when the corporal is spread upon the altar, lies nearest to the front edge of the altar and is marked with an embroidered cross. The next fold is made by drawing back upon the parts thus doubled the posterior third. Then the third part of the folded cloth, which lies to the right of the centre is folded back upon the centre; and finally the third portion which lies at the left is folded back over the centre; thus making the act of folding four fold, and dividing the corporal into nine squares. All the four sides of the corporal should have a narrow hem; and in the middle near the hem on the edge which, when the corporal is spread upon the altar, lies parallel with the front edge of the mensa, a small equal-armed cross should be embroidered in white thread.

In the early and middle ages, the corporal, or consecration cloth, was large enough to allow its posterior folds to be drawn up over the chalice, and so serve as a covering for the chalice. In the later middle ages, the posterior folds of the corporal, namely the hinder-most three of the twelve squares into which the corporal up to that time had been folded, were detached, and the portion so detached was folded into one square and used as a cover to the chalice, and called "parva palla." Therefore, this cover for the chalice, whether used in its original form, or stiffened by the insertion of a piece of cardboard, is to be regarded as a portion of the corporal. Both together, the corporal and the pall, are the "fair linen cloth" with which the chalice and the paten are to be covered after the Communion. According to the mediaeval use, the longer sides of the corporal, when it was spread upon the altar, were at right angles with the front of the altar. According to modern usage, if the corporal be longer than it is wide, the longer sides should lie parallel with the front of the altar.

The pall may consist of two square folds of fine white linen, between which (before they are stitched together at Rh


text: Author talk:Elmore Elliott Peake

title: Author talk:Elmore Elliott Peake


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Page:Low Mass Ceremonial (Burnett).djvu/56

 the edges) a piece of cardboard of the same size is inserted to make the expanse of the linen stiff and secure as a cover for the chalice. Yet, it is most fitting that the material of the pall should be altogether congruous with its origin, and consist of a strip of linen, about as long as the width of the corporal, folded up in one square, stitched at the edges, and stiffened with starch. The size of the pall should not exceed the diameter of the paten.

The purificator is a piece of fine white linen about thirteen inches square, hemmed with a narrow hem, and having a small equal-armed cross embroidered in white thread in the middle. The purificator is folded in three parts lengthwise, i. e., one-third folded over the central third, and the other third part folded over upon the double fold.

The veil, which should be made of silk, may be about twenty-four inches square, and thus large enough to cover the chalice and paten and touch the corporal on all sides; yet it will suffice if the veil be not more than sixteen or eighteen inches square, and cover only the anterior part of the chalice. For material, a silk that is light in weight, and which will fall in graceful folds on all sides, and not over burden the pall, is to be preferred. Stiff and heavy silk, and heavy embroidery are most undesirable in a chalice veil. For ornament a small equal-armed cross may be embroidered in the centre of the veil, or a somewhat larger one in the centre of that part which hangs in front of the chalice.

The burse is a case in which the corporal, folded, is kept when it is not in use upon the altar. The burse should be about eight or nine inches square, and be made of two squares of card-board covered on one side with silk, and on the other (the inner when made up) with white linen. These two parts are stitched together on one of the four sides; and the edges which are at right angles with the same stitching are connected by flexible linen folds, so as to allow the unfastened edges to open to a width of about three inches. One of the outer sides of the burse may be ornamented with embroidery.

Where coloured vestments are used the burse and the veil will agree in colour with the silken vestments of the priest; otherwise they may always be white. Rh


text:
Author:Elmore Elliott Peake

Works

 * The Adder’s Sting, Smith’s Magazine November 1907
 * Whom the Gods Would Destroy, Smith’s Magazine November 1911
 * The Lawbreakers of Petit Bois, The Popular Magazine June 15, July 1 1912
 * The Spirit of the Valley, Smith’s Magazine November 1906
 * The Taming of Babette, Smith’s Magazine October 1908
 * Wells Without Water, Smith’s Magazine January 1910
 * The Little King of Angel's Landing, 1906
 * The Darlingtons, 1900
 * The House of Hawley, 1905

Individual short stories

 * "After the Wedding'", Harper’s Monthly Magazine Mar 1903
 * "The Alabama King," Ainslee’s Magazine Nov 1908
 * "The Almighty Dollar," Ainslee’s Magazine Mar 1918
 * "An Altar on Little Thunder," Harper’s Monthly Magazine Feb 1912
 * "The Babylonish One," Pictorial Review Mar 1915
 * "Back to Indiana," Harper’s Monthly Magazine Oct 1905
 * "Bantry," The Saturday Evening Post Jun 20 1914
 * "Birds of a Feather," The Green Book Magazine Dec 1916
 * "The Bishop’s Convert," The Saturday Evening Post Jun 29 1907
 * "Buck Fleehearty Goes a-Wooing," The Red Book Magazine Nov 1912
 * "By the Father of Waters," Harper’s Weekly Feb 20 1909
 * "The Captain of the “Aphrodite”," McClure’s Feb 1900
 * "Children of Eden," Collier’s Oct 7 1905
 * "Christmas Coffee-Pot," The Delineator Dec 1904
 * "Citizens of the World," McClure’s Jun 1916
 * "Clapsaddle’s Girl," Every Week Nov 1 1915
 * "The Coming of the Piano," Harper’s Monthly Magazine May 1902
 * "Coonrod Sprengel’s Weather Book," The Saturday Evening Post May 29 1909
 * "The Cowardy Calf," Munsey’s Magazine Jul 1915
 * "The Dipping at Turkey Bush," Everybody’s Magazine May 1910
 * "An Equine Equation," Every Week Jul 31 1916
 * "The Flagging of the Cannonball," The Delineator Feb 1901
 * "The Flight of the River Belle," Appleton’s Booklovers Magazine Sep 1905
 * "Flying Crow," Harper’s Monthly Magazine Mar 1908
 * "The Foreman of Talulla," The Delineator Jun 1917
 * "The Goddess at Redwood," The Junior Munsey Oct 1901
 * "Habersham’s Kate," Harper’s Monthly Magazine Jul 1907
 * "Hathaway’s Kit," Ainslee’s Magazine Dec 1898
 * "The Heart of Eric," McClure’s Jan 1906
 * "Her Bit," The Red Book Magazine Mar 1918
 * "Her Weight in Gold," The Popular Magazine Jun 1 1914
 * "His Birthright," National Magazine Jan 1900
 * "His Brother’s Keeper," Collier’s Aug 2 1913
 * "His City Call," The Delineator Nov 1901
 * "The Honorable Blueford Light," Cosmopolitan Mar 1900
 * "House Bill No. 09217," National Magazine Apr 1900
 * "The House of Hoblitzell," Every Week Jun 11 1917
 * "An Idol of Clay," The Saturday Evening Post Jun 25 1910
 * "In Catherwood’s Gulch," The Nickell Magazine Apr 1898
 * "The Infare at Ten Sleep," The Saturday Evening Post Sep 9 1911
 * "The Jewel of Jaff Jewell," The Grand Magazine Jan 1916
 * "Jungle Blood," McClure’s Sep 1908
 * "Jurisprudence on Little Thunder," The Saturday Evening Post Nov 23 1912
 * "King Cotton," Collier’s Sep 6 1913
 * "The Last of the Blackwells," Smith’s Magazine Mar 1907
 * "The Lion and the Lamb," The Delineator Jun 1901
 * "A Lion Tamer’s Romance," The London Magazine Jun 1903
 * "“Little Feller”," Harper’s Monthly Magazine Oct 1912
 * "The Making of a Lady," Smith’s Magazine May 1909
 * "The Metamorphoses of Captain Scotia," Smith’s Magazine Dec 1907
 * "Miss Rae," National Magazine Jul 1901
 * "The Moonshiners," Pearson’s Magazine (US) Dec 1899
 * "The Mountebank," National Magazine Oct 1900
 * "Mr. Falligant’s Great Temptation," Short Stories Jan 1900
 * "A Naiad of the Ohio," The Popular Magazine Dec 1 1909
 * "A Night at Jacqueminot’s," Live Stories May 1919
 * "The Night Run of the “Overland”," McClure’s Jun 1900
 * "Out of the Shadow," Cosmopolitan Oct 1899
 * "Panther Bows to the Law," The Saturday Evening Post Dec 25 1909
 * "A Petticoat Trail," National Magazine Jan 1901
 * "Philander Chase’s Promotion," The Saturday Evening Post Mar 19 1910
 * "Politics in Magnolia," National Magazine Mar 1901
 * "The Postmaster at Jackman’s," National Magazine Sep 1902
 * "A Priestess of the Pigskin," Pearson’s Magazine (US) Nov 1899
 * "A Quest on Bayou Chicot," Harper’s Monthly Magazine Jan 1909
 * "A Renunciation at Cloven Hoof," Harper’s Monthly Magazine Feb 1908
 * "The Revival of Hogback," Smith’s Magazine Jun 1906
 * "Runaway Match," The Delineator Apr 1905
 * "Sacrifice at Potter’s Fold," The Saturday Evening Post Feb 6 1909
 * "The Sage of Little Thunder," The Saturday Evening Post Jan 9 1909
 * "The Sheep Woman," The Saturday Evening Post Jan 26 1907
 * "The Singer at Flat Rock," National Magazine Jul 1900
 * "The Soul of Eric," The Story-teller May 1907
 * "Still Waters," Every Week Nov 6 1916
 * "Taming of the Clan," The Cavalier Dec 13, Dec 20, Dec 27 1913
 * "A Tide in Affairs," Appleton’s Magazine Dec 1908
 * "A Timely Truce," Smith’s Magazine May 1912
 * "When Scholarship Came to Panther," The Popular Magazine Feb 15 1910
 * "The White Cow," Harper’s Monthly Magazine Apr 1910
 * "Will-o’-the-Wisp," The Blue Book Magazine Apr 1916
 * "The Wooing of Monkey Gilstrap," The Saturday Evening Post Apr 10 1909
 * "The Wrath of Afric," Cosmopolitan Nov 1902
 * "The Wrath of Elihu," Every Week May 7 1917
 * "The Wrath of Robin," Top-Notch May 15 1911

title: Author:Elmore Elliott Peake


text:
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 In the laundering of corporals a very little starch may be used. Purificators should not be starched. From the time at which corporals and purificators are put in use at the altar, until the time they are sent away to be laundered, the said articles should not be handled by any person who is not in holy order. Before corporals and purificators, which have been in use at the altar, are sent to be laundered they should be carefully rinsed by the priest himself, or some other clerk in holy order, and the water used for such rinsing should be poured into the sacristy drain, which should empty directly into the earth. If there be no sacristy drain, such water should be poured upon the ground near the walls of the church. Corporals in use should be left in the burses, and not be taken out and put away in drawers.

The cloth, with which the priest dries his fingers at the Offertory, should be a small towel not less than half a yard long and a foot wide; for, while the small piece of folded linen often used for this purpose may easily suffice at a low mass, a fair-sized towel is desirable.

For valid consecration, bread made of wheaten flour mixed with pure natural water, and wine which is the pure juice of the grape naturally and properly fermented, must be used; and these two materials must be separate, and separately consecrated. If need be, a proportionately small quantity of flour of another kind may be mixed with the wheaten flour without rendering the bread, so made, invalid. The bread may be either unleavened or leavened, but preference should be given to that which is unleavened. In either case the bread must be uncorrupt; and, to avoid the possibility of corruption, the bread used for the Eucharist should be as freshly baked as possible. Unleavened altar breads should not be used after they are three weeks old, even under favorable climatic conditions.

The wine may be either red in colour or white and it may be either sweet or dry, but in every case it must be a genuine wine, "the fruit of the vine," and uncorrupt.

The reserved sacrament should be renewed weekly; and Rh


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 the altar-breads that are consecrated for such renewal should be as fresh as possible.

The priest, when celebrating the holy Eucharist, ought to wear (over his cassock) an amice, an alb, a stole, a maniple, and a chasuble.

The Amice is a piece of fine white linen, thirty inches long and twenty-four inches wide, or at least about twenty-four inches long and twenty inches wide, having a hem of about one quarter of an inch wide, and two tapes or cords of about a yard long, each of which is attached at one end, one to one and the other to the other of the upper corners. In the middle of the upper part, near the hem, an equal-armed cross should be embroidered in white thread. A plain white linen apparel, about two inches and a half wide and eighteen inches long, is sometimes attached to the upper edge of the amice, to serve as a covering to the stole, lest the latter be soiled by contact with the priest's neck. The same purpose may be accomplished as effectually, and more properly, by so loosely adjusting the amice (without apparel) about the neck that some portion thereof may easily be drawn over the upper or middle part of the stole.

The Alb is a white linen garment, covering all the form of the wearer from neck to feet. This vestment should not be fitted like a coat but made in a full and flowing shape, be at least five feet in length from the back of the opening at the neck to the bottom of the skirt, and have a gradually increasing breadth from the breast downward, ending in a circumference of from three to four yards at the bottom of the skirt, which in any case should be not more than three inches above the floor on which the wearer stands. If the alb is overlong for the priest who is to wear it, he should gather it up as may be needed, under the girdle. The circumference of the sleeves at the shoulders should be at least about thirty inches, and the length of the sleeves great enough to reach to the hands of the wearer.

The Girdle is a white linen rope, which should not exceed four yards in length, but may be shorter. If need so require, the girdle should be washed occasionally, and so kept clean.

The Maniple is a band of silk, three or four inches wide Rh


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 and about twenty inches long, made like a stole, of the same material as the chasuble. The maniple, that it may not fall off (when in use), should have the two pendant parts fastened together near the arm of the wearer. Like the stole it may be fringed at the ends, and have a small equal-armed cross embroidered in the middle and near each end.

The Stole is a band of silk, about three inches wide and eight feet and six inches long. It may be fringed at the ends and have a small equal-armed cross embroidered at the middle and near each end. The material should be of the same kind as that of the chasuble.

The Chasuble is a vestment made of silken or woolen material. In its original form the chasuble was a great circular cloak, which had no opening round about but only at the top, through which the wearer let it down over his head, and upon his shoulders. In order to use his hands the wearer was obliged to gather up the vestment at his sides in folds over his arms. In later ages the form was some what changed by cutting away the material at the sides, for the purpose of leaving the arms of the wearer free. A convenient and graceful form of this vestment, if made of soft fine silk, is an elongated oval, about eight feet and eight inches long and four feet wide, with a circular opening, through which the head may be passed, the centre of which is fifty-four inches from the bottom of the back part of the vestment and fifty inches from the bottom of front part.

It should be noted that a garment made of linen and shaped like a chasuble, no matter how it may be ornamented, is nothing more than a chasuble-shaped surplice. Surplices shaped like the old-time chasubles have been worn in various places in Europe since the beginning of the twelfth century, but never as a mass-vestment. Putting orphreys on a chasuble-shaped surplice does not make the garment a chasuble any more than the lack of orphreys on a chasuble makes the said vestment anything less or other than a chasuble.

The material out of which the chasuble is made, whether it be silken or woolen, should be soft in texture, of as fine a quality as possible, and ample in quantity. This is of more importance than the ornamentation or even the colour. Rh


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 The modern Roman sequence of colours is certainly convenient, yet we are free to act in accordance with the more ancient custom which paid more regard to richness of material and ornament than to any particular colour, and made use of the best vestments, irrespective of their colour, on the greatest festivals, and relegated such as had seen their best days in festal use to the masses on ferial days. If but one set of vestments can be had, white ones should be preferred, and used on all occasions. Where it may be done, the priest's vestments should be laid in proper order upon a vestment chest or a table, for the priest's convenience in vesting. The lower half of the front of the chasuble should be folded up against the upper half and laid on the table, and then the back of the vestment should be doubled in like manner. The maniple should be laid on the chasuble and the stole so arranged that its middle part crosses and rests on the maniple, and its ends lie parallel with the sides of the chasuble. The girdle is doubled and laid upon the maniple and stole in the form of the letter "S." The alb is folded up so as to bring the bottom of the skirt at the edge of the vesting table. The amice is spread out over all.

Where the colour of the silk vestments may be congruous to the mass of the day, the following order may be observed, viz., White, on Christmas Day and until the octave of the Epiphany except on festivals of martyrs; on Maundy-Thursday; throughout Eastertide, excepting the Rogation-days; on Trinity Sunday, the festival of the Transfiguration of Christ; on festivals of the Blessed Virgin Mary; the Conversion of St. Paul; St. Michael and All Angels; All Saints day; the anniversary of the Dedication and Consecration of the church; and at nuptial masses. Red, on Whitsunday and until Trinity Sunday; on festivals of the Apostles, except of St. John the Ev. in Christmas week; and the Conversion of St. Paul; and on Holy Innocents Day when it occurs on a Sunday. Black, at all masses of requiem. Green, on days after the octave of the Epiphany, until Septuagesima Sunday; and after Trinity Sunday until Advent, except on Ember days, and festivals other than Sundays. Violet, throughout the seasons of Advent and Lent, except on festivals that occur therein; the Ember days, except in Whitsuntide; the Rogation days; and the Rh


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 festival of the Holy Innocents when it does not come on a Sunday. If "Black-letter" days are observed, the red-coloured vestments should be used on festivals of Martyrs, and white on festivals of Confessors and Virgins.

Reverence for our Lord demands reverential care of the things used in his service. In any case waste is sinful, so that proper economy is called for in the manner of wearing and of keeping the sacred vestments. The priest should exercise due care in handling the vestments when putting them on and in taking them off; also that he does not, when vested, press or rub them against the vesting table and the edge of the altar-mensa. When not in use, the silk vestments should be carefully folded (if need be, with paddings, to avoid creasing) and laid away in shallow drawers, one for each set, or else hung up on frames in a closet.

All the linen vestments and the altar-linen, most especially the corporals and purificators, should be laundered frequently, or at least whenever there is need, so that nothing soiled shall be in use at the altar.

The sacristy as well as the altar itself, should be kept clean and tidy, and free from litter of any kind.

At a low mass, where it is the custom of the place, the priest as he approaches the altar from the sacristy and as he returns to the sacristy from the altar, wears the square cap called the biretta. When this is done, the server should stand at the priest's right hand when they first come before the altar, and when they are about to leave the altar, in order that he may the more conveniently receive and give back the biretta. Having received the biretta, the server should lay it down in some convenient place on the Epistle-side of the sanctuary, but not on the credence.

Anciently the chalice, at this point in the service, was regarded as a symbol of the holy sepulchre, and the paten as a symbol of the stone that was rolled away from the entrance to the sepulchre. The priest and the people who have received the holy communion have partaken of the Rh


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 risen Christ. It seems most fitting that this symbolism should be preserved, and (save in the exceptional case of the reserved host on Maundy Thursday) that, after the communion, the paten should not be placed upon the chalice until after the ablutions have been made. When, after the communion, the chalice is covered with the pall (which of old was the posterior fold of the corporal, and) which is to be regarded as a detached part of the corporal, and the paten is covered with the anterior folds of the corporal, both vessels are covered with "a fine linen cloth," so fulfilling the rubrical requirement and continuing the ancient subsidiary use of the corporal as an Eucharistic veil. "There is," Fr. Robinson says, "a mystical reason for covering the sacred vessels with a silken chalice-veil, rather than with a linen chalice-veil, after the communion. The chalice, paten, and corporal, speak of the holy sepulchre; and therefore it is fitting, that after the communion they should be hidden from sight, that the eyes of the faithful may no longer look upon the linteamina wrapped about the sacred Body of the Lord in the sepulchre; nor upon the chalice and paten, the symbols of the sepulchre and of the stone rolled away from the door of the sepulchre, but rather upon a silken veil, a symbol of the glorious apparel which the Lord put on at his resurrection from the dead, that in it he might ascend to the throne of the majesty on high. The silken chalice-veil bears this mystical meaning when it is used as a post-communion veil." (Concerning the Three Eucharistic Veils of Western Use. N. F. Robinson, S.S.J.E., London, 1908).

The mode of administering the Holy Communion to communicants by means of a host intincted with the Precious Blood, should be regarded as needless, easily leading to sacrilegious abuses, and tending to foster heretical belief. Whenever the Eucharist is given in both species to communicants, each species should be given separate from the other. Our mass-rite calls for the administration of both species, delivered separately, at public masses; and such should be our practice. The mingling of the two species, for the purpose of communion, has always had for its chief Rh


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 object the avoidance of abuses to which the administration of the chalice is easily subject. It should be possible to eliminate such abuses without a withdrawal of the chalice. Definite instruction beforehand, and due care on the part of the priest at the time of communion, will do much to ensure reverent action on the part of communicants.

If either species be given alone, "the Blood is taken with the Body under the species of bread, and the Body is taken under the species of wine," and so Christ entire is given and received. Nothing is gained by the use of an intincted host. The sacrament may be given in part, (as is most convenient in the communion of the sick), but there can be no giving of Christ in part, nor partial communion with Christ, for he is indivisible. Each species signifies the particular grace given thereby, viz., the bread, strength; the wine, joy. The imparting of these graces appears to depend at least to some extent, on the manner in which the species are given and received. In the Eucharist, by Christ's command, His Body is to be eaten, and His Blood is to be drunk. May we not, must we not, believe that the particular grace signified by the species of wine may be expected when that species is given and received as a drink, in strict agreement with Christ's doctrine ("My Blood is drink indeed"); and that it may not be so confidently expected when (as in the case of an intincted host) that species is given and received after the manner of food? When the communion is given in one species only, there may indeed be some loss of the special grace signified by the species which is lacking, but no loss of any grace that is needful for salvation. In the species of the consecrated bread, the Body of Christ is not given without His Precious Blood; and in the species of the consecrated wine, Christ's Precious Blood is not given without His Body. To believe otherwise is to accept as true the false doctrine that in the Eucharist we feed upon the dead Christ; for only as dead was the Body of Christ separated from His Blood.

The allowance of the use of an intincted host in certain localities in Europe, at intervals from the seventh to twelfth century, was always followed by a condemnation on doctrinal grounds and by a prohibition of the practice. An appeal to the precedent of a similar usage which for many centuries Rh


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 has been established in Eastern Christendom, can hardly justify breach of our Western discipline. The well-grounded law enacted at the Council of Westminster, A. D. 1173 (Wilkins, Conc. I, p. 475) "Let there be no intinction of the Body of Christ in His Blood," should be our invariable rule as to the mode of administering the holy Communion.

The rubric which directs the officiating priest to place upon the altar "what remains of the consecrated elements, covering the same with a fair linen cloth," implies the probability that some portion of the Sacrament will remain after "all have communicated." Another rubric directs that, "If any of the consecrated Bread and Wine remain after the Communion," the Minister and other Communicants shall, immediately after the Blessing, reverently eat and drink the same."

It is quite possible that, "after all have communicated," not the least fragment of the species of bread, nor a drop of the species of wine, will remain. The vessels should then be covered as usual; but before they are so covered the priest may lawfully and with propriety receive at once the "wine of the purification" and the ablutions, and wipe his fingers and the chalice. Nevertheless, because such entire consumption of the species of bread and the species of wine is not likely to occur, it seems best, for the sake of uniformity, that, even in such a case as we have supposed, the taking of the wine of the purification, and the ablutions, should be deferred until "after the Blessing."

Very plausible arguments have been published recently in England, in defence of the opinion that in our modern English Rite, as in the modern Latin Rite, the time and place "for the consumption of whatever remains of the Sacrament and for the consequent ablutions" is immediately, or almost immediately, after the Communion. The priest, we are told, should take care that "none shall remain," to be consumed at a later time, by consuming at once what remains; and it is asserted that to defer such consumption until after the Blessing, has no precedent in Catholic Christendom. We are told that "liturgical precedent, Eastern and Rh


text:
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 Western, unanimously assigns the conclusion of the act of Communion, before the post-communion thanksgiving begins, as normally the proper point, in the service, for the consumption of whatever remains of the Sacrament and for the consequent ablutions." These statements do not appear, to be altogether accurate. Commenting on them, the late W. J. Birbeck (a most competent authority in such matters) declares that "so far as the Orthodox Eastern Church is concerned, neither of these statements will bear investigation. As a matter of fact what takes place in the Eastern liturgy is precisely the opposite." Then, after describing from his own personal knowledge and experience the Eastern custom of deferring the consumption of whatever remains of the Sacrament and the taking of the ablutions until after the deacon says "Let us go forth in peace" (which corresponds with the Western Ite, missa est), and in some instances until after the departure of the people, Mr. Birbeck adds, "From this it will be clear that nothing is further from the liturgical instincts of Orthodox Easterns, than any theory that there is a violation of liturgical propriety in deferring the ablutions until after the Blessing." The rubrics of the Divine Liturgy of St. Chrysostom agree with Mr. Birbeck's statements concerning Eastern practice.

The Rev. W. Lockton, in his scholarly work on the subject here considered (Cambridge, 1920), tells us that, "At Rome the custom of removing the sacrament from the altar after the communion seems to have been adopted first in the sixteenth century. * * * In the Caeremoniale Episcoporum of 1600 the new practice is allowed as an alternative to the earlier custom of its remaining on the altar until mass was finished. * * * In the revised Prayer Book of 1661 the new rubric quite plainly orders that "what remaineth of the consecrated elements," whether much or little, shall be placed upon the Lord's table and be reserved there until after the benediction; and as the rule is not conditional it would seem that definite provision is to be made so that some of the sacrament may always remain on the altar until after the blessing, the rubric being thus in general agreement with the rule of the First Roman Ordo that the altar should never be without the sacrifice while mass is being performed." Rh


text:
User:Alex brolloBot/WYSIWYG djvu project

Here are listed ideas, tests and python scripts covering the following related topics:
 * 1) how extract most data (text and formatting) from mapped djvu text layer, as shared by Internet Archive;
 * 2) how to build a WYSIWYG editor for djvu text layer.

Used software
 * 1) python;
 * 2) DjvuLibre djvused.exe file;
 * 3) Seamonkey Composer.

Summary
Here the ideas to develop two branches of the project (feel free to use them as you like, obviously!)

Subproject 1
There are lots od data into coordinates of various levels of text segments, both in their x values (horizontal: spacing between words; position of the segment into the page; pattern of position of consecutive segments, as paragraphs and lines), with good perspectives for automation of center, block right, poem, page noinclude header and image position, if "empty areas" are considered too. This subproject is presently sleeping.

24.01.11
First tests of use coordinates as traces of formatting run. So far, a script extracts coordinates, and derived data, into a "list of dictionaries", one dictionary for any dsed code row, so that x1,x2,y1,y2 (ccordinates of the rectangle), length, height, left margin, right margin of the element are available. Now I'm thinking about use of thiese data into the "line" subset; the script will classify lines as "normal", "indented", "short", "centered", "large font", "special". I.e.: short line followed by an indented line=new paragraph.

Consider that IA djvu text layer has the "para" layer, but Any2djvu text layer haven't, so that automatic suggestion about "new paragraph" is meaningful.

Subproject 2
When single words are extracted with their code row, any of them is matched with a "fingerprint", its coordinates. There are tricks to build html code where such a fingerprint is saved but hidden inside a html tag, i.e.:
 * 1)   (word 689 4215 827 4287 "any")
 * 2) word: any, fingerprint: 689 4215 827 4287
 * 3) html code: any

The python script, while building the html code, should save somehow (a dictionary, a file...) fingerprint-old word pairs. A html page can be built as a sequence of these "fingerprinted word code". Using normal mode of Composer editing, an editor will only edit words, leaving their fingerprint unmodified; when html code is saved, it's very simple to match word by word actual, and old words, to select cases which don't match, and to edit the source dsed file using the fingerprint to find words to replace.

So steps of algorithm are:
 * 1) to extract a dsed file from djvu file, using djvused;
 * 2) to parse it obtaining the list of fingerprints-words and to save it;
 * 3) to build the "fingerprinted html code";
 * 4) to edit it manually with Composer, Normal edit mode; to save the html file;
 * 5) to extract from html code a new list of fingerprints-words;
 * 6) to compare them with previous list, and to get a list of modified words;
 * 7) using such list of modified words, to edit dsed file;
 * 8) to update djvu text layer.

All steps, but human editing the html page, should be automatized.

running algorithm
There's now a file djvu.py with some running functions. It's too rought to be published but:
 * 1) it converts a bundled djvu into an indirect one, into a subfolder pag;
 * 2) create a list of secondary djvu files into  pag;
 * 3) asks for the number of page to edit;
 * 4) user digits the number of the page (or f to finish, or s to next page)
 * 5) estracts text with option-text parameter into a testo.dsed file;
 * 6) converts dsed into pagina.html as told above;
 * 7) waits for input.......
 * 8) user edits pagina.hmtl
 * 9) user strokes an enter into python raw_input
 * 10) words are parsed from html
 * 11) they are used to edit testo.dsed
 * 12) testo.dsed is embedded into the current djvu page
 * 13) back to 3.

It would be great if this could be embedded into a GUI. But... I can't. I simply have no idea, about how to begin. :-(

21.01.11 The routines run. The development has been stopped to pay attention to subproject 1. 21.01.11 To do: apply the same procedure parsing djvu.xml data (perhaps simpler than parsing of dsed files), and to test djvuparserxml.

This is an interesting picture screenshot from a djvu file, self-produced from a pdf file, as seen with djView.

The concept of "layers" is clearly seen; but, more interesting, note differencies between image layer (gray) and text layer (black); text layer has been edited ans wiki code (for bold characters, for a template) has been added. Now, this is text obtained with djView somply selecting the text layer anc copying it here: running algorithm There's now a file djvu.py Outside pre tags, the same text is this: running algorithm There's now a file djvu.py

So, this is a proof that not only reviewed text, but wiki markup too could be loaded into djvu text layer.

Unexpected result
Simply adding some rows of code, and asking to ddjvu.exe, I found that it's really simple to extract the segment of tiff image containing exactly any word of the page. So, now I understand fully (and potentially, I could build from scratch) reCAPTCHA.


title: User:DeirdreAnne/Sandbox6


text: The American Journal of Sociology/Volume 29/Number 3/The Natural History of the Newspaper


text: Thomas Nast

title: Thomas Nast


text: Index:Bacons Essays 1908 West.djvu

title: Index:Bacons Essays 1908 West.djvu


text:
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HAT is Truth? said jesting Pilate; And would not stay for an Answer. Certainly there be, that delight in Giddinessegiddiness [sic], And count it a Bondage to fix a BeleefeBelief [sic]; Affecting Freewill in Thinking, as well as in Acting. And though the Sects of Philosophers of that KindeKind [sic] be gone, yet there remaineremain [sic] certainecertain [sic] discoursing Wits, which are of the same veinesveins [sic], though there be not so much BloudBlood [sic] in them, as was in those of the Ancients. But it is not onelyonly [sic] the DifficultieDifficulty [sic] and Labour, which men take in finding out of Truth; Nor againeagain [sic], that when it is found, it imposeth upon men's Thoughts, that doth bring Lies in favour; But a naturallnatural [sic] though corrupt Love of the Lie it selfeitself [sic]. One of the later SchooleSchool [sic] of the Grecians, examineth the matter, and is at a stand to think what should be in it, that men should love Lies; Where neither they make for Pleasure, as with Poets; Nor for Advantage, as with the Merchant; but for the Lie's sake. But I cannot tell: this same

B.

title: Page:Bacons Essays 1908 West.djvu/25


text:
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Rh Truth is a Naked and Open day light, that doth not shew the Masques, and Mummeries, and Triumphs of the World, halfe so stately and daintily as Candlelights. Truth may perhaps come to the price of a Pearle, that sheweth best by day; But it will not rise to the price of a Diamond, or Carbuncle, that sheweth best in varied lights. A Mixture of a Lie doth ever adde Pleasure. Doth any man doubt that, if there were taken out of Men's Mindes Vaine Opinions, Flattering Hopes, False Valuations, Imaginations as one would, and the like, but it would leave the Mindes of a Number of Men poore shrunken Things, full of Melancholy and Indisposition , and unpleasung to themselves? One of the fathers, in great severity, called poesy vinum dæmonum, because it filleth the imagination; and yet, it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in and settleth in it, that doth the hurt, such as we spake of before. But, howsoever these things are thus in men’s depraved Iudgements, and Affections, yet Truth, which only doth iudge it selfe, teacheth that the Inquirie of Truth, which is the Love-making, or Wooing of it; The knowledge of Truth, which is the Presence of it; and the Beleefe of Truth, which is the Enjoying of it; is the Soveraigne Good of humane Nature. The first Creature of God, in the workes of the Dayes, was the Light of the Sense; The last, was the Light of Reason; And his Sabbath Worke, ever since, is the Illumination of his Spirit. First he breathed Light into the Face of the Matter or Chaos; then he breathed Light into the Face of Man; and still he breatheth and inspireth Light into the Face of his Chosen. The Poet, that beautified the Sect that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure, to stand upon the shore, and to see ships tost

title: Page:Bacons Essays 1908 West.djvu/26


text:
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Rh upon the Sea: A pleasure to stand in the window of a Castle, and to see a Battaile, and the Adventures thereof, below: But no pleasure is comparable to the standing upon the vantage ground of Truth, (A hill not to be commanded, and where the Ayre is alwaies cleare and serene,) And to see the Errours, and Wandrings, and Mists, and Tempests, in the vale below: So alwaies, that this prospect be with Pitty, and not with Swelling or Pride. Certainly, it is Heaven upon Earth, to have a Man's Minde Move in Charitie, Rest in Providence, and Turne upon the Poles of Truth.

To passe from Theologicall, and Philosophicall Truth, to the Truth of civil Businesse ; It will be acknowledged, even by those that practize it not, that cleare and Round dealing, is the Honour of Man's Nature; And that Mixture of Falshood, is like Allay in Coyne of Gold and Silver, which may make the Metall worke the better, but it embaseth it. For these winding, and crooked courses, are the Goings of the Serpent; which goeth basely upon the belly, and not upon the Feet. There is no Vice that doth so cover Man with Shame as to be found false and perfidious. And therefore Mountaigny saith prettily, when he inquired the reason why the word of the Lie should be such a Disgrace, and such an Odious Charge, Saith he, If it be well weighed, To say that a man lieth, is as much to say as that he is brave towards God and a Coward towards Men. For a Lie faces God, and shrinkes from Man. Surely the Wickednesse of Falshood and Breach of Faith cannot possibly be so highly expressed, as in that it shall be the last Peale to call the Iudgements of God upon the Generations of Men; It being foretold that, when Christ cometh, He shall not finde Faith upon the Earth.

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 lacva colum molli lana retinebat amictum, dextera turn leviter deducens fila supinis formabat digitis, turn prono in pollice torquens libratum tereti versabat turbine fusum, atque ita dccerpens aequabat semper opus dens, laneaquc aridulis haerebant morsa labellis, quae prius in lcvi fuerant extantia filo: ante pedes autem candcntis mollia lanae vellera virgati custodibant calathisci. haec turn clarisona pellentes vellera voce talia divino fuderunt carmine fata, carmine, perfidiae quod post nulla arguct aetas. O decus eximium magnis virtutibus augens, Emathiae tutamen opis, clarissime nato, accipe, quod laeta tibi pandunt luce sorores, veridicum oraclum. sed vos, quae fata sequuntur, currite ducentes subtegmina, currite, fusi. adveniet tibi iam portans optata maritis Hesperus, adveniet fausto cum sidere coniunx, quae tibi fflexo animo mentis perfundet amoremf languidulosque paret tecum coniungere somnos, levia substernens robusto bracchia collo. currite ducentes subtegmina, currite, fusi. nulla domus talcs umquam contexit amores, nullus amor tali coniunxit foedere amantes, qualis adest Thetidi, qualis concordia Peleo. currite ducentes subtegmina, currite, fusi. nascetur vobis expers terroris Achilles, hostibus haud tergo, sed forti pectore notus, qui persaepe vago victor certamine cursus flammea praevertet celeris vestigia cervae. currite ducentes subtegmina, currite, fusi.


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 {| style="margin:auto; text-align:center; padding:10em 2em 10em 2em;" Gai Valeri Catulli Veronensis Liber
 * }


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 London: C. J. CLAY SONS,


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with an English translation

by

Late Fellow of King's College, Cambridge

Cambridge: at the University Press

1904


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I began, many years ago, to attempt a translation of Catullus, I had no intention of preparing a text as well. I meant to take the best printed text at hand and adhere to that: but as the work went on, I found myself (a common experience) unable to accept any existing text without modifications. Some editions defer too much to the manuscripts, which are late and bad; others hardly do justice to the work of Italian scholars of the 15th and 16th centuries; and in recent years the authority of Munro, a great but not infallible scholar, has been set too high. So far as I can judge, the best of the current texts is that of Dr Postgate, and I have never departed from it without reluctance.

My principle has been in the main to follow the manuscripts as interpreted by the scholars of the Renaissance, many of whose readings have been universally accepted, and to take account of all modern emendations. Where neither MSS. nor conjectures gave a sufficiently probable reading, I have retained the MS. reading with the sign †. Where a modern emendation seemed to be certain or very probable, I have adopted it with the sign *. Rh


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 Without going deeply into the question of the MSS. of Catullus, I may briefly say that all are based upon codex Veronensis (V), which 'reappeared at Verona at the beginning of the 14th century and was afterwards lost to the world once more .' Two transcripts of this exist; Cod. Sangermanensis (G) at Paris (A.D. 1375), and Cod. Oxoniensis or Canonicianus 30 (O) at Oxford, written about 1400 A.D. The signature V represents the reading of the lost Veronensis as established by G and O. Other MSS. which stand in a near relation to G and O and throw light on V are Cod. Datanus at Berlin (D), 1463, to which a high place is given by Professor Ellis; Cod. Venetus (M) in the Library of St Mark at Venice, a manuscript highly valued by Baehrens; and Cod. Romanus (R), discovered in the Ottoboni collection of the Vatican Library in 1896 by Professor W. E. Hale of the University of Chicago, and collated by him, as well as by Professor Robinson Ellis, but not yet published. By the kindness of Professor Hale and Professor Ellis I have been able to consult the collation of R. It helps to settle cases where G and O do not agree; but the only new reading which I have been able to add to my text is XLIX 7 omniums for omnium. M,


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 according to Professor Hale, is in the main a copy of R, though the scribe had both R and G before him, and occasionally followed the reading of G; while R is a copy, and, as regards the variant readings, a fuller copy, of the MS., now lost, (X), (itself copied from V) which is the immediate parent of G.

It is impossible to restore with certainty the orthography of Catullus. The MSS. give little help, though they have preserved some of the earlier forms which were current at the time. I have, I believe, printed few if any orthographical forms which Catullus could not have used: but in doubtful cases I have admitted forms justified by the usage of the Augustan age, an age in which much attention was paid to orthography, in preference to those found in inscriptions, the tendency of which is to perpetuate archaic spelling.

It is pretty certain that Catullus and his contemporaries wrote and, not  and  not , or even , not. is found, though rarely, in inscriptions of c. 70 The substitution in later Latin of  for  probably denotes a gradual change of pronunciation which was progressing in Catullus's


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 time; and I have thought it lawful, on the ground of convenience, to write. and do not belong to the same alphabet,  being epigraphic, and  cursive, and therefore do not properly denote the distinction between vowel and consonant. But as they have been conventionally accepted for vowel and consonant signs, it may be permissible to use them in the same alphabet for convenience' sake. I have therefore printed such combinations as, instead of or  or.

The same rule of vowel and consonant should strictly apply to and, and I can only defend the exclusion of  by the argument that  was unknown to the ancients.

The MSS. of Catullus and inscriptions of his age frequently, but not universally, have where later authors wrote  for. I have given in all cases.

In compound words such as (.), I have in most cases preferred assimilation as being phonetic, whereas the etymologically correct forms (, &c), favoured by grammarians, are for the most part of later date.

The terminations were all in use for accusative plural: and no rigid rule can be drawn. I have followed generally Brambach's rules, bearing also in mind Munro's remarks on this heading


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 x (Lucretius, Introduction to Notes I. p. 37), which discourage accurate classification. The object in view is either to reproduce as far as is possible the original spelling of the poet's time, or to work towards a conventional orthography, to take the place of the convention which was established by the scholars of the revival of letters instead of the mediaeval convention, and maintained its ground almost to our own time. I have adopted the latter alternative, as I should accept the conventional orthography of to-day if I were editing the text of an Elizabethan or Caroline author. And I see no reason why a license which is taken by modern editors in the case of Caesar and Cicero may not on the same ground be used in the case of Catullus. After all, accurrei-e scribas d ne an c, non est quod quaeras atque labores. It is not easy for an editor to apportion the amount of obligation due to the many scholars on whose work he has constructed his own: but I cannot pass over without a grateful reference the names of H. A. J. Munro, Professor Robinson Ellis, Dr Postgate, Aemilius Baehrens and his editor, K. P. Schulze. My best thanks are due to my friends Mr F. H. Rawlins, Mr H. V. Macnaghten, and Mr A. B. Ramsay for much valuable help, and for the great trouble they have taken in looking through the proof sheets. F. W. C. The Cloisters, College, Dt. 1903.


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 PRINCIPAL MANUSCRIPTS OF CATULLUS.

V. Codex Veronensis, from which all others (except T) are

derived; no longer extant. G. Codex Sangermanensis or Parisiensis, in the National

Library, Paris. O. Codex Oxoniensis, in the Bodleian Library.

D. Codex Datanus, at Berlin.

M. Codex Venetus, in the Library of St Mark at Venice.

R. Codex Romanus, discovered among the Ottoboni MSS. in

the Vatican Library by Prof. Hale of Chicago. T. Codex Thuaneus, in the National Library, Paris; contains

only Carm. LXII.

EDITIONS REFERRED TO IN THE NOTES.

M. H. A. J. Munro. Criticisms and Elucidations of Catullus. Cambridge 1870.

E. R. Ellis. Text and Commentary. Oxford 1867— 1889.

P. J. P. Postgate. Gai Valeri Catulli Carmina. London 1889. B. yEmil. Baehrens. Catulli Veronensis Liber, nova Editio

a K. P. Schulze curata. Leipzig 1883. M. R. Macnaghten and Ramsay. Poems of Catullus. London

1899. Hpt. Haupt. Lach. Lachmann. Lamb. Lambinus. Avant. Avantius. Seal. Scaliger. Bentl. Bentley. Heins. Heinsius. Ital. Early Italian editions.

EXPLANATION OF SIGNS.

t Reading of codd. corrupt or doubtful.

Conjectural additions.
 * Conjectural emendations admitted into the text.

 * * * Lacunae in codd.

.. . or blanks Passages omitted.

�� �


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 c.


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 green with box, my galley says that all this was and is well known to thee; she says that from her earliest birthtime she stood on thy top, in thy waters first dipped her blades, and thence over so many riotous seas brought her owner, whether the breeze from left or right invited, or Jove came down astern on both sheets at once; and that no vows to the gods of the shore were made by her all the time she was sailing from the furthest sea even to this limpid lake.

But these things are past and gone; now she rests in old age and retired leisure, and dedicates herself to thee, twin Castor, and thee, Castor's twin.

Let us live, my Lesbia, and love, and value at one farthing all the talk of crabbed old men.

Suns may set and rise again. For us, when the short light has once set, remains to be slept the sleep of one unbroken night.

Give me a thousand kisses, then a hundred, then another thousand, then a second hundred, then yet another thousand, then a hundred. Then, when we have made up many thousands, we will confuse our counting, that we may not know the reckoning, nor any malicious person blight them with evil eye, when he knows that our kisses are so many.

Flavius, if it were not that your mistress is rustic and unrefined, you would want to speak of her to your Catullus; you would not be able to help it. But


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 (I am sure) you are in love with some unhealthy-looking wench; and you are ashamed to confess it.

Well then, whatever you have to tell, good or bad, let me know it. I wish to call you and your love to the skies by the power of my merry verse.

You ask how many kissings of you, Lesbia, are enough for me and more than enough. As great as is the number of the Libyan sand that lies on silphium-bearing Cyrene, between the oracle of sultry Jove and the sacred tomb of old Battus; or as many as are the stars, when night is silent, that see the stolen loves of men, — to kiss you with so many kisses, Lesbia, is enough and more than enough for your mad Catullus; kisses, which neither curious eyes may be able to count up nor an evil tongue to bewitch.

Poor Catullus, 'tis time you should cease your folly, and account as lost what you see is lost. Once the days shone bright on you, when you used to go so often where the maiden led, the maiden loved by me as none will ever be loved. There were given us then those joys, so many, so merry, which you desired nor did the maiden not desire. Bright to you, truly, shone the days. Now she desires no more — no more should you desire, poor fool, nor follow her who flies, nor live in misery, but with re- solved mind endure, be firm. Farewell, maiden; now Catullus is firm; he will not seek you nor ask you c.


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against your will. But you will be sorry, when your favours are no more desired, ah, poor wretch! what life is left for you? Who now will visit you? to whom will you seem fair? whom now will you love? by whose name will you be called? whom will you kiss? whose lips will you press? But you, Catullus, be resolved and firm.

Veranius, preferred by me to three hundred thousand out of all the number of my friends, have you then come home to your own hearth and your affectionate brothers and your aged mother? You have indeed; O joyful news to me! I shall look upon you safe returned, and hear you telling of the country and its history, the various tribes of the Hiberians, as is your way, and drawing your neck nearer to me I shall kiss your beloved mouth and eyes. O, of all men more blest than others, who is more glad, more blest than I?

(2>

My dear Varus had taken me from the forum, where I was idling, to pay a visit to his mistress, a little thing, as I thought at a first glance, not at all amiss in manner or looks. When we got there, we fell talking of this and that, and amongst other things, what sort of place Bithynia was now, how its affairs were going on, whether I had made any money there. I answered (what was true) that as things now are neither the praetors themselves nor their staff had found any means of coming back fatter than they went, especially as they had for a


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praetor such a beast, one who did not care a straw for his subalterns. 'Well, but at any rate' say they, 'you must have got some bearers for your chair. I am told that is the country where they are bred.' I, to make myself out to the girl as specially fortunate above the rest, say, ' Things did not go so unkindly with me — bad as the province was which fell to my chance — as to prevent my getting eight straight-backed fellows.' Now I had not a single one, here or there, strong enough to fit to his shoulder the broken leg of an old sofa. Says she (just like her shamelessness) ' I beg you, my dear Catullus, lend me those slaves you speak of for a while; I want just now to be taken to the temple of Serapis.' ' Stop,' say I to the girl, ' What I said just now, that I had those slaves — it was a slip — there is a friend of mine, Gaius Cinna; it was he who bought them for his own use; but it is all one to me whether they are his or mine, I use them just as if I had bought them for myself: but you are a most ill-mannered and tiresome creature, who will not let one be off one's guard.'

Furius and Aurelius, who will be Catullus' fellow-travellers, whether he makes his way as far as to the distant Indies, where the shore is beaten by the far-resounding eastern wave, or to the Hyrcanians and soft Arabs, or Sacae and archer Parthians, or the plains which sevenfold Nile discolours, or whether


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 he will tramp across the high Alps, to visit the memorials of great Caesar, the Gaulish Rhine, the formidable and remotest Britons, — O my friends, ready as you are to encounter all these risks with me, whatever the will of the gods above shall bring, take a little message, not a kind message, to my mistress. Bid her live and be happy with her paramours, three hundred of whom she holds at once in her embrace, not loving one of them really, but again and again breaking the strength of all. And let her not look to find my love, as before; my love, which by her fault has dropped, like a flower on the meadow's edge, when it has been touched by the plough passing by.

Asinius Marrucinus, you do not make a pretty use of your left hand when we are laughing and drinking; you take away the napkins of people who are off their guard. Do you think this a good joke? You are mistaken, you silly fellow; it is ever so ill-bred, and in the worst taste. You don't believe me? believe your brother Pollio, who would be glad that what you have stolen should be redeemed at the cost of a whole talent: for he is a boy who is a connoisseur of all that is witty and amusing. So now either look out for three hundred hendecasyllables, or send me back my napkin — which does not concern me for what it is worth, but because it is a keepsake from my old friend; for Fabullus and Veranius sent me some Saetaban napkins as a present from Hiberia. ' How can I help being fond of these, as I am of my dear Veranius and Fabullus?


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You shall have a good dinner at my house, Fabullus, in a few days, please the gods, if you bring with you a good dinner and plenty of it, not forgetting a pretty girl and wine and wit and all kinds of laughter. If, I say, you bring all this, my charming friend, you shall have a good dinner; for your Catullus' purse is full of cobwebs. But on the other hand you shall have from me love's very essence, or what is sweeter or more delicious than love, if sweeter there be; for I will give you some perfume which the Venuses and Loves gave to my lady; and when you smell it, you will pray the gods to make you, Fabullus, nothing but nose.

If I did not love you more than my own eyes, my dearest Calvus, I should hate you, as we all hate Vatinius, because of this gift of yours; for what have I done, or what have I said, that you should bring destruction upon me with all these poets? May the gods send down all curses upon that client of yours who sent you such a set of sinners.. But if, as I suspect, this new and choice present is given you by Sulla the schoolmaster, then I am not vexed, but well and happy, because your labours are not lost. Great gods! what a portentous and accursed book! And this was the book which you sent your Catullus, to kill him off at once on the very day of the Saturnalia, best of days. No, no, you rogue, this shall not end


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 so for you. For let the morning only come—I will be off to the shelves of the booksellers, sweep together Caesii, Aquini, Suffenus, and all such poisonous stuff, and with these penalties will I pay you back for your gift. You poets meantime, farewell, away with you, back to where you brought your cursed feet from, you plagues of our time, you worst of poets.

O my readers—if there be any who will read my nonsense, and not shrink from touching me with your hands.

who have supposed me to be immodest, on account of my verses, because these are rather voluptuous. For the holy poet ought to be chaste himself, his verses need not be.

Colonia, you who wish to have a long bridge on which to celebrate your games, and are quite ready to dance, but fear the ill-jointed legs of your little bridge, standing as it does on old posts done up again, lest it should fall sprawling and sink down in the depths of the marsh;—so may you have a good bridge made for you according to your desire, one in which the rites of Salisubsilus himself may be undertaken, as you grant me this gift, Colonia, to make me laugh my loudest. There is a townsman of mine whom I wish to go headlong from your bridge over head and heels into the mud;—only let it be where is the blackest and deepest pit of the whole

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 insulsissimus est homo, nee sapit pueri instar bimuli tremula patris dormientis in ulna. cui cum sit viridissimo nupta (lore puella — et puella tenellulo delicatior haedo, asservanda nigerrimis diligentius uvis, — ludere banc sinit ut lubet, nee pili facit uni, nee se sublevat ex sua parte, sed velut alnus in fossa Liguri iacet suppernata securi, tantundem omnia sentiens quam si nulla sit usquam, talis iste mcus stupor nil videt, nihil audit, ipse qui sit, utrum sit an non sit, id quoque nescit. nunc eum volo de tuo pontc mittere pronum, si potc stolidum rcpentc excitare veternum et supinum animum in gravi derelinquere caeno, ferream ut soleam tenaci in voragine mula.

Suffenus iste, Vare, quern probe nosti, homost venustus et dicax et urban us, idemque longe plurimos facit versus. puto esse ego illi milia aut decern aut plura perscripta, nee sic ut fit in palimpsesto relata: chartae regiae, novi libri, novi umbilici, lora rubra, membranae, derecta plumbo, et pumice omnia aequata. haec cum legas tu, bellus ille et urbanus Suffenus unus caprimulgus aut fossor rursus videtur: tantum abhorret ac mutat. hoc quid putemus esse? qui modo scurra


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bog and stinking marsh. The fellow is a perfect blockhead, and has not as much sense as a little baby of two years old sleeping in the rocking arms of his father. Now whereas he has for a wife a girl in the freshest flower of youth, — a girl too, more exquisite than a tender kidling, one who ought to be guarded more diligently than ripest grapes, — he lets her play as she will, and does not care one straw, and for his part does not stir himself, but lies like an alder in a ditch hamstrung by a Ligurian axe, with just as much perception of everything as if it did not exist anywhere at all. Like this, my booby sees nothing, hears nothing; what he himself is, whether he is or is not, he does not know so much as this. He it is whom I want now to send head foremost from your bridge, to try whether he can all in a moment wake up his stupid lethargy, and leave his mind sprawling there on its back in the nasty sludge, as a mule leaves her iron shoe in the sticky mire.

That Suffenus, Varus, whom you know very well, is a charming fellow, and has wit and good manners. He also makes many more verses than anyone else. I suppose he has got some ten thousand or even more written out in full, and not, as is often done, put down on old scraps; imperial paper, new rolls, new bosses, red ties, parchment wrappers; all ruled with lead and smoothed with pumice. When you come to read these, the fashionable wellbred Suffenus I spoke of seems to be nothing but any goatherd or ditcher, when we look at him again; so >° absurd and changed he is. How are we to account for this? The same man who was just now a dinner-


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 aut siquid hac re -f-tristins videbatur. idem infacetost infacetior rure, simul poem at a attigit; neque idem umquam aequest beatus ac poema cum scribit: tarn gaudet in se tamquc se ipse miratur. nimirum idem omnes fallimur, nequest quisquam qucm non in aliqua re videre Suffcnum possis. suus cuiqne attributus est error: :o sed non videmus manticae quod in tergost.

Furi, cui neque servus est neque area nee cimex neque araneus neque ignis, vcrumst et pater et noverca, quorum dentes vel silicem comesse possunt, est pulcre tibi cum tuo parente g et cum coniuge lignea parentis. nee minim: bene nam valetis omnes, pulcre concoquitis, nihil timetis, non incendia, non graves ruinas, non furta impia, non dolos vencni, non casus alios periculorum. atqui corpora sicciora cornu aut siquid magis aridumst habetis sole et frigore et esuritione. quarc non tibi sit bene ac beate? a te sudor abest, abest saliva, mucusque et mala pituita nasi. haec tu commoda tarn beata, Furi, noli spcrnere nee putare parvi, et scstertia quae soles precari centum desine; nam sat es beatus.


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tabic wit or something (if such there be) even more practised, is more clumsy than the clumsy country, whenever he touches poetry; and at the same time he is never so complacent as when he is writing a poem, he delights in himself and admires himself so much. True enough, we all arc under the same delusion, and there is no one whom you may not see to be a Suffenus in one thing or another. Every- body has his own fault assigned to him: but we do not see that part of the bag which hangs on our back.

Furius, you who have neither a slave, nor a moneybox, nor a bug, nor a spider, nor a fire, but who have a father and a stepmother too, whose teeth can chew even a flintstone, you lead a merry life with your father and that dry stick, your father's wife. No wonder: you all enjoy the best health, your digestions are excellent, you have nothing to be afraid of; fires, dilapidations, cruel pilferings, plots to poison you, other chances of danger. And besides this, your bodies are drier than horn, or drier still if drier there be, what with sun and cold and fasting. How can you, Furius, be otherwise than well and prosperous? You are free from sweat, free from spittle and rheum and tiresome running of the nose.

Since you have such blessings as these, Furius, do not despise them nor think lightly of them; and cease to pray, as you do, for the hundred sestertia; to for you are quite well off enough as it is.


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 O qui flosculus es Iuvcntiorum, non horum modo, seel quot aut fuerunt aut posthac aliis erunt in annis, mallem divitias Midae dedisses isti, cui ncque scrvus est neque area, quam sic tc sineres ab illo amari. 'quid? non est homo bcllus?' inquies. est: sed bello huic neque servus est neque area. hoc tu quamlubet abice elevaquc: ncc scrvum tamen illc habet neque arcam.

Cinaede Thalle, mollior cuniculi capillo vcl anseris medullula vcl imula oricilla situque araneoso, idemque Thalle, turbida rapacior procella, cum fdiva mulier aries-f- ostendit oscitantes, remitte pallium mihi meum, quod involasti, sudariumque Saetabum catagraphosque Thynos, inepte, quae palam soles habere tamquam avita. quae nunc tuis ab unguibus reglutina et remitte, ne laneum latusculum manusque mollicellas inusta turpiter tibi flagella conscribillent, et insolenter aestues velut minuta magno deprensa navis in mari vesanicnte vento

Furi, villula nostra non ad Austri flatus oppositast neque ad Favoni nee sacvi Borcac aut Apheliotae, verum ad milia quindceim et ducentos. o ventum horribilcm atque pestilentem!


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You who arc the flower of the Juventii, not only of those we know, but of all who either have been or shall be hereafter in other years, — I had rather you had given the riches of Midas to that fellow who has neither servant nor money-box, than so allow your- self to be liked by him. ' What? is he not a gentleman?' you will say. O yes; but this gentleman has neither a servant nor a money-box. You may put this aside and make as little of it as you like: still, he has neither a servant nor a money-box. '°

Effeminate Thallus, softer than rabbit's fur or down of goose or lap of ear, or dusty cobweb; and also, Thallus, more violent than a wild storm when f f Send me back my cloak which you

have pounced upon, and my Saetaban napkin and. Bithynian tablets, you silly fellow, which you keep by you openly, as if they were heirlooms. Unglue and let drop these at once from your claws, lest your soft downy flanks and pretty tender hands should have ugly figures branded and scrawled on them by the whip, and lest you should toss about as you are little used to do, like a tiny boat caught in the vast sea, when the wind is raging wildly.

Furius, my little farm stands exposed not to the blasts of Auster nor Favonius nor fierce Boreas or Apheliotes, but to a call of fifteen thousand two hundred sesterces. A wind that brings horror and pestilence!

c. 4


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 Minister vctuli piier Falerni inger mi caliccs amariores, ut lex Postumiae iubct magistrae, cbrioso acino cbriosioris. at vos quolubet hinc abite, lymphac, vini pernicies, ct ad severos migrate: hie merus est Thyonianus

Pisonis comites, cohors inanis aptis sarcinulis et expeditis, Verani optime tuque mi Fabulle, quid rerum geritis? satisne cum isto vappa frigoraque et famem tulistis? ecquidnam in tabulis patet lucelli expensum, ut mihi, qui mcum sccutus praetorem refero datum luccllo pete nobiles amicos! at vobis mala multa di dcacque dent, opprobria Romuli Rcmiquc

Ouis hoc potest videre, quis potest pati, nisi impudicus et vorax et aleo, Mamurram habere quod Comata Gallia habebat *ante et ultima Britannia? cinaede Romule, haec videbis et feres? = [es impudicus ct vorax et aleo.] ct ille nunc superbus et superfluens pcrambulabit omnium cubilia ut albulus columbus aut + ydoneus?


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Come boy, you who serve out the old Falernian,

fill up stronger cups for me, as the law of Postumia, mistress of the revels, ordains, Postumia more drunken than a drunken grape. But water, begone, away with you, water, destruction of wine, and take up your abode with scrupulous folk. This is the pure juice of the Thyonian god.

You subalterns of Piso, a needy train, with Da 8'g a g e handy and easily carried, my excellent Veranius and you my Fabullus, how are you? have you borne cold and hunger with that windbag long enough? is there any gain, however small, to be seen in your tablets, entered as paid out, as there is in mine, who after following in my praetor's train put down on the credit side. So much for running

after powerful friends! But may the gods and goddesses bring many curses upon you, you blots on the names of Romulus and Remus.

Who can look upon this, who can suffer this, except he be shameless and voracious and a gambler, that Mamurra should have what Gallia Comata and furthest Britain had once? Debauched Romulus, will you see and endure this? [You are shameless and voracious and a gambler.] And shall he now, proud and full to overflowing, make a progress through the beds of all, like a white cock pigeon or f?

4—2


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 cinaede Romule, haec videbis ct feres? es impudicus ct vorax et aleo. eonc nomine, imperator unice, fuisti in ultima occidentis insula, ut ista vostra diffututa Mentula cluccnties comesset aut treccnties? i=, quid est alid sinistra liberalitas? parum expatravit an parum helluatus est? paterna prima lancinata sunt bona: secunda praeda Pontica: hide tertia 1 libera, quam scit amnis aurifer Tagus.:o fhunc Galliae timet et Britanniaef quid hunc malum fovetis? aut quid hie potest, nisi uncta devorare patrimonia? eone nomine urbis f opulentissime socer generque, perdidistis omnia?

Alfene immemor atque unanimis false sodalibus, iam te nil miseret, dure, tui dulcis amiculi? iam me prodcre, iam011 dubitas fallere, perfide? nuin facta impia fallacum hominum caelicolis placent? quae tu neglegis, ac me miserum deseris in malis; eheu quid faciant, die, homines, cuive habeant fidem? ccrte tute iubebas animam tradcre, iniquc, me inducens in amorem, quasi tuta omnia mi forent. idem nunc retrains te ac tua dicta omnia factaque ventos irrita ferrc ac nebulas aerias sinis. si tu oblitus es, at di memincrunt, meminit Fides, quae te ut paeniteat postmodo facti faciet tui.