Jonah Powell

The beginning of the seventy-sixth poem of Catullus appears to cause some modern readers considerable dismay. One may instance the reactions of R. O. A. M. Lyne: ‘Our first reaction to the beginning of this poem may be one of incredulity’ ; ‘The effect of such language is to imply an outrageous and implausible self-righteousness’ ; of K. Quinn: ‘a self-righteousness that makes us feel a little uncomfortable’ ; or of G. Williams: ‘this is sheer melodrama, a deft and surprising reversal of “count your blessings”’; and, further down, on ‘si vitam puriter egi’: ‘This could be simply priggish or outrageous or both, but he does not mean it as a general statement’

…vel quod res omnes timide gelideque ministrat, dilator, † spe longus, iners avidusque futuri, diffcilis, querulus… I agree with Brink, and other editors referred to by him ad loe, that spe longus in Horace's description of the typical old man's character cannot be made to give sense. For earlier attempts at emendation, see Brink's note . Most of those who have tried to emend the passage concentrate on longus, and are reluctant to relinquish spe: this is largely due to the parallel with Aristotle's account of the character of old men in Rhetoric 2. 13. 1389b 13ff., in which they are said to be, among other things it seems to me that this parallel should not be pressed too far. There is much in Aristotle that is not in Horace, and nothing to suggest close and detailed dependence. The parallel can only be relevant if spe longus can be turned into a reasonable Latin equivalent for Otherwise there is no good reason to suppose that spe is any less likely to be corrupt than longus

Cicero's essay On Friendship (Laelius de amicitia) is of interest as much for the light it sheds on Roman society as for its embodiment of ancient philosophical views on the subjects of friendship. The Dream of Scipio was excerpted in late antiquity from Cicero's De Republica, a dialogue in six books which now only survives in fragmentary form. In the excerpt, which probably formed the conclusion to the dialogue, Cicero describes his vision of the cosmos and the rewards of immortality that the good statesman can expect after death. This work is particularly important for its influence on later literature in the Middle Ages and Renaissance.Both dialogues are examples of the best Ciceronian prose. They are presented in this volume in the context of Cicero's philosophical writing. Their place in ancient thought and their literary characteristics are discussed fully in the introduction, while individual points of interpretation are dealt with in the commentary. The text of both works is new and will also be published in a forthcoming volume in the Oxford Classical Texts series. There is a separate appendix of notes on textual points. Text with translation and commentary. (Aris and Phillips 1991)

…vel quod res omnes timide gelideque ministrat,dilator, † spe longus, iners avidusque futuri,diffcilis, querulus…I agree with Brink, and other editors referred to by him ad loe, that spe longus in Horace's description of the typical old man's character cannot be made to give sense. For earlier attempts at emendation, see Brink's note. Most of those who have tried to emend the passage concentrate on longus, and are reluctant to relinquish spe: this is largely due to the parallel with Aristotle's account of the character of old men in Rhetoric 2. 13. 1389b 13ff., in which they are said to be, among other things it seems to me that this parallel should not be pressed too far. There is much in Aristotle that is not in Horace, and nothing to suggest close and detailed dependence. The parallel can only be relevant if spe longus can be turned into a reasonable Latin equivalent for Otherwise there is no good reason to suppose that spe is any less likely to be corrupt than longus.

The beginning of the seventy-sixth poem of Catullus appears to cause some modern readers considerable dismay. One may instance the reactions of R. O. A. M. Lyne: ‘Our first reaction to the beginning of this poem may be one of incredulity’ ; ‘The effect of such language is to imply an outrageous and implausible self-righteousness’ ; of K. Quinn: ‘a self-righteousness that makes us feel a little uncomfortable’ ; or of G. Williams: ‘this is sheer melodrama, a deft and surprising reversal of “count your blessings”’; and, further down, on ‘si vitam puriter egi’: ‘This could be simply priggish or outrageous or both, but he does not mean it as a general statement’