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Cicero on rigged elections in Sicily.

Cicero on rigged elections in Sicily (In Verrem Secunda 2.52):

Herodotus cum Roma revertitur, diebus, ut ipse putabat, XV ante comitia, offendit eum mensem qui consequitur mensem comitialem, comitiis iam abhinc XXX diebus factis.

When Herodotus returns from Rome, on what he was thinking was fifteen days before the comitia, he’s shocked to find it’s the month which comes after their month of assembly, the comitia already having been held thirty days before.

Verres, who had taken a bribe from Climachias, a candidate for high priest, took his opportunity while Herodotus (the shoo-in candidate) was out of town. Since he couldn’t change the date of the election, which was traditionally held in this month, he simply abused the local calendar so that the entire preceding month and a half was dropped from it.

The calendar then in use at Cephalaedium in Sicily ran fast, as ours runs slow, so instead of leap days being added, it was customary to remove a day or two when necessary; the dropped days were called ἐξαιρέσιμοι (exaeresimoe, ‘removables’). Of course removing forty-five days was both quite unorthodox and disruptive, but before the people could move to have the days reinstated, the comitia had been held, still technically on on their traditional date, but a month and a half early, and Herodotus, who could not be elected in absentia, had missed out, entirely unaware of the situation until the day he arrived.

[For abhinc.]

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Pliny on mirrors.

Pliny on mirrors (Naturalis Historia 33.45):

Plurimum refert concava sint et poculi modo an parmae Threcidicae, media depressa an elata, transversa an obliqua, supina an recta, qualitate excipientis figurae torquente venientes umbras.

It matters greatly whether they are concave like a cup or like the Threx’s parma shield, whether they are lowered or raised in the middle, straight across or at an angle, whether horizontal or upright, the quality of the receiving shape reflecting the incoming shade.

Normal mirrors don’t try to distort the reflection, but Pliny is talking about what we might call funhouse mirrors, here called [specula] monstrifica (lit. ‘monstrous mirrors’), though his example is not in a funhouse but the temple of Smyrna.

This line includes several contrasting pairs. About half the versions of this text say supina an recta (‘on its back or upright’); the others generally say supina an infesta, which I couldn’t really make sense of; dictionary senses of infestus are ‘unsafe’ and ‘aggressive’, neither of which readily applies to the shape of a mirror.

The cultural reference parma Threcidica is difficult to relate cleanly in the translation; the Threx (or thraex, as wikipedia spells it) was a kind of gladiator who was armed in a Thracian style; the parma was the shield they used. In the translation I decided to support parma with a gloss and let the proper noun Threx stand for itself.

As for umbra ‘shadow’, it does seem that, unlike the modern idea that mirrors reflect light of surfaces themselves not emitting light, Pliny saw the reverse; he goes on to say neque enim est aliud illa imago quam digesta claritate materiae accipientis umbra (‘for neither is the reflection anything other than shadow arranged in the brightness of the receiving material’).

[For qualitas.]

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Ubi res coget

Pliny on kinds of oak trees (Naturalis Historia 16.6):

Distinguemus ergo proprietate naturaque et, ubi res coget, etiam Graecis nominibus.

Therefore we will distinguish them by their properties, their natures, and, when the occasion requires, also by their Greek names.

Well, I’m not too happy with this rendition; it’s clunky. Not sure how to tidy it up offhand. I’ve been using ‘distinctive property’ to render proprietas lately, but that is redundant sitting next to ‘distinguish’. And natura is one of those ungainly words I have yet to get a good handle on.

Ubi res coget (where circumstances compel) is one of those things where you’d expect to have a good, set counterpart in English, but I couldn’t produce one offhand.

One interesting thing about this line is that it shows not everyone was willing to rush to Greek for vocabulary; Pliny is reluctant to unless absolutely necessary. Or at least, so he says.

[For proprietas.]

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Cicero – Verres vs. Dio.

Cicero, In Verrem Secunda (1.28):

Dionem HS deciens centena milia numerasse ut causam certissimam obtineret; praeterea greges equarum eius istum abigendos curasse, argenti, vestis stragulae quod fuerit curasse auferendum.

Dio paid a million sesterces to win a case that should have been absolutely certain; furthermore, that man [Verres] made sure his herds of mares were driven away; he made sure whatever silver and tapestry he had were carried off.

The traditional English term of venery for a grex equarum (‘group of mares’) is a ‘stud,’ and this word is still in occasional use, but the expression ‘studs of mares’ seems too rare to consider using.

The vestis stragula (lit. ‘covering cloth’) is apparently the same as the tapete, which is a kind of ornamental, decorated cloth or rug, used generally for covering walls, floors, and furniture.

I wasn’t exactly sure how best to render causa certissima. The idea is that in a fair court, without a trumped-up charge or false witnesses, there would have been no case against him at all.

[For abigo.]

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Pliny on poisonous water.

Pliny on dangerous water (Naturalis Historia 31.19):

Et haec insidiosa condicio est, quod quaedam etiam blandiuntur aspectu, ut ad Nonacrim Arcadiae, omnino nulla deterrent qualitate.

There is also this treacherous circumstance, that some [poisonous waters] may even be enticing in appearance, as at Nonacris in Arcadia; they do not deter with any distinctive quality at all.

There is a waterfall called Styx in that area, which in Modern Greek is also called Μαυρονέρι (Mavroneri ‘Blackwater’), which was at one time the tallest waterfall in Greece. The ancients believed its water was not only poisonous, but could hardly be collected because it would break or dissolve just about any material, save for the hooves of horses. They also relate that Alexander the Great was perhaps poisoned by this water. Apparently superstitions still remain about it; I couldn’t determine how poisonous or corrosive the waters are known to be, but I did find a couple of pictures on Flickr:

[For qualitas.]

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Pliny on the Well Shaft.

Pliny on pyramids again (Naturalis Historia 36.17):

In pyramide maxima est intus puteus LXXXVI cubitorum; flumen illo admissum arbitrantur.

In the largest pyramid, there is an eighty-six cubit well inside; it is thought the river is let in by it.

There appears to be doubt as to how much the ancients knew of the interior of the Great Pyramid of Giza. In this case, there is indeed a deep shaft in the pyramid, known as the Well Shaft, which I suppose is named with reference to Pliny; as far as I can determine, it is not connected with the Nile.

[For pyramis.]

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Caesar and Metellus.

Cicero on Caesar (Ad Atticum 10.8):

Duarum rerum simulationem tam cito amiserit, mansuetudinis in Metello, divitiarum in aerario.

He had lost, so quickly, his claim to two things—to gentleness because of Metellus, and to riches because of the treasury.

Julius Caesar, on returning to Rome in 49 BC, had promised large amounts of money to the people—three hundred sesterces to each citizen—and couldn’t deliver on that promise. He tried to get access to the Roman treasury in the Temple of Saturn, but Metellus the tribune stood in his way, stating that the money was supposed to be devoted to protection from Gaulish invasion. Caesar, who had already defeated the Gauls, declared himself to have the right to the money, and threatened Metellus with death—which, according to Plutarch, he said was a task δυσκολώτερον ἦν εἰπεῖν á¼¢ πρᾶξαι “harder said than done”.

The difficulty in this line came from rendering simulatio, the basic meaning of which (or so I understand so far) is ‘pretense’ or ‘pretending’, neither of which fit easily into a sentence with ‘losing X of two things’. The translation I was using for reference at Perseus uses ‘two of his assumptions’, which only works in 1913 English. I had to spend a while learning history at Google to realize Caesar was not pretending Metellus was clement or that the treasury had money, but that he was pretending to show kindness and richness before he resorted to threatening tribunes and stealing from temples.

[For cito.]

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Semiliberi saltem simus.

Cicero to Atticus (Ad Atticum 13.31):

Obsecro, abiciamus ista et semiliberi saltem simus, quod adsequemur et tacendo et latendo.

Please, let’s put these things aside, and be at least half free, which we can achieve by keeping quiet and lying low.

I couldn’t reproduce the alliteration in semiliberi saltem simus ‘let us be at least half free,’ which makes it half poetic. This is the second example of alliteration I’ve run across in translating Cicero; apparently it is a thing he was known to like. (The first one I found was ferro, fame, frigore, pestilentia from In Pisonem; I was able to retain it, if a bit out of order, with ‘sword, starvation, sickness, and cold.’)

Also, I’m not entirely fond of this quod assequemur. The most natural rendering I’ve found so far is ‘which we can do’, where ‘do’ doesn’t seem heavy enough to bring across assequi, while most of the other alternatives seem a little highfalutin. ‘Achieve’ is about the right level, but still doesn’t sound right. I’ll have to think about it.

[For abicio.]

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Pliny on alexanders.

Pliny on alexanders (Naturalis Historia 27.109):

Odor murrae habet qualitatem, unde et nomen.

The smell has a myrrhy quality, whence also its name.

The name of the plant is smyrnionalexanders‘, which is a Greek diminutive from σμύρνα smyrna ‘myrrh’. The scientific name of the plant is the same (Smyrnium). The English name appears to correspond to a name petroselinum Alexandrinum ‘Alexandrine parsley’ now no longer in use.

The translation was difficult to retain close to the original. In my last post with qualitas I mentioned that there it could be replaced by ‘sort’ or ‘kind’ with little difficulty. In this passage that is no longer the case, though it could, in a looser style than I’d prefer, be rendered with ‘same kind’:

Its smell is of the same sort as myrrh…

For the purpose of translation for the dictionary I’ve been trying to keep the input corresponding to the output, so with the notion of ‘same’ not being in the original—or at least, not in my understanding of it—I decided not to go with it. It didn’t help that habet would have to be rendered with ‘is’—one thing I’ve been learning, and try to keep an eye on, is that Latin idioms usually have something corresponding in English. (Latin’s tendency to drop pronouns not being one of them.) If Pliny can say habet, I’d want to find a way to say ‘has’. Of course I can do this:

Its smell has a similarity to myrrh…

But that would be silly.

[For qualitas.]

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Pliny on carob.

Pliny is speaking of different kinds of fruit, their coverings, and the best parts of them (Naturalis Historia 15.34):

In siliquis vero quod manditur quid nisi lignum est? non omittenda seminis earum proprietate: nam neque corpus nec lignum nec cartilago dici potest neque aliud nomen inveniat.

In carob, indeed, what is eaten, except for the woody part? There is a distinctive property of its seed that should not go unmentioned, for it can neither be called fleshy nor woody nor gristly, nor may any other name be found.

Something about me: I saw neque aliud nomen inveniat and I saw a challenge. I know nothing about carob, the consistency of its fruit, or the customary English vocabulary relating to same, but I thought, There oughtta be a word.

Before even beginning to hunt for such a thing, I ran into trouble with the word lignum, usually ‘wood.’ Carob wood is not eaten; the term refers also to the harder, non-fleshy parts of fruit in general, whether shell or pit or whatever. For some reason, we have no corresponding term in English.

Likewise, corpus ‘body,’ lignum, and cartilago ‘cartilage’ are none of them terms very much associated with fruit in our language. They seem to work better converted to adjectives. I must admit, though, that I have no idea what the texture of gristle is.

Anyway, I did a couple of hours googling and couldn’t find very much in the way of description of what makes the texture of carob seeds so unnameable. Wikipedia fails to describe them altogether, outside of the ubiquitous factoid about them being the basis of the carat.

[From proprietas.]

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