They dare not sin, or, if they dare, they die.-Conington.

Horace contrasts the strict conjugal fidelity of the wild races of the North with the licentious manners of Roman society.

588. Δόσις δ' ὀλίγη τε, φίλη τε. Hom. Od. 6, 208.-A little gift, but a valued one.

589. Dos linajes solo hay en el mundo, el tener y el no tener. Cervantes, D. Quijote, 2, 20. Sancho loq.-There are but two families in the world-the "Haves" and the "Haven'ts.”

590. Do ut des, do ut facias: facio ut des, facio ut facias. In Karl Marx's Capital, Lond., 1896, 8o, p. 551.-I give that you may give, I give that you may produce. I produce that you may give, I produce that you may produce.

A maxim as old as Justinian and Ulpian, and the basis, expressed or implied, of all pecuniary transactions. It may be stated in the Contractus est ultro citroque obligatio of Dig. 50, 16, 19 ("Any agreement implies a mutual obligation"), and the fourfold nature of such contract is defined by the R. jurists in the four parts of the quotation. Marx (1.c.) says, "The exchange between capital and labour first presents itself to the mind in the same guise as the buying and selling of all other commodities. The buyer gives a certain sum of money, the seller an article of a nature different from money; and the jurists' consciousness recognises in this, at most, a material difference expressed in the juridically equivalent formula, Do ut Des," etc. Mr Goschen (speech at Leeds, Feb. 11, 1885) summarised the formula to mean, "The exchange of friendly offices, based on the avowed self-interest of the parties concerned" (Times, Feb. 12, 1885).

591. Duce tempus eget. Luc. 7, 88.-The times require a leader. The hour has come, but not the man.

592. Ducimus autem

Hos quoque felices, qui ferre incommoda vitæ,
Nec jactare jugum, vita didicere magistra.

Juv. 13, 20.

But, they are also to be reckoned blest
Who've learnt as 'prentices in life's stern school
To bear life's ills, nor fret beneath his rule.-Ed.

593. Ducunt volentem fata, nolentem trahunt. Sen. Ep. 107, 11, tr. from the Gk. of the Stoic Cleanthes.

Fate leads th' obedient, drags those that resist.—Ed.

594. Dulce domum resonemus. John Reading, 1690.-Let us make the sweet song of "Home" to resound!

DULCIS-DUM VIVIMUS.

77

Burden of the Domum, or well-known school-song, sung on the eve of the holidays. It begins:

Concinamus, O sodales,

Eja! quid silemus?

Nobile canticum, dulce melos domum,
Dulce domum resonemus, etc.

The source of the words is unknown, and the melody is traditionally
ascribed to John Reading (or Redding), or to his harmonising of some old
English air. Though now adopted by most public schools, the song is
originally of Winchester College. Until 1835 it used to be sung round the
"Domum" tree, but now the scene takes place in Meads. "If I wanted
a stranger," says Mr Leach (Hist. of Winch. Coll., Lond., 1899, p. 454),
"to realise the charm by which Winchester holds its sons
beyond
and above that felt by the scions of all other schools, I should place
him under the clear sky and in the balmy airs that breathe across the
scented water-meadows, to see and hear a Domum."

595. Dulcis inexpertis cultura potentis amici;

Expertus metuit.

Hor. Ep. 1, 18, 86.

A patron's service is a strange career,

The tiros love it, but the experts fear.-Conington.

596. Dummodo sit dives, barbarus ipse placet. Ov. A. A. 2, 276.— Provided he be rich, even a foreigner pleases well enough.

597. Du moment qu'on aime, l'on devient si doux. Marmontel, Zémire et Azor, (Music by Grétry) 3, 5. Azor sings: The moment one is in love, one becomes so amiable.

598. Du musst glauben, du musst wagen,

Denn die Götter leihn kein Pfand;
Nur ein Wunder kann dich tragen
In das schöne Wunderland.

Aspirations.

Schiller, Sehnsucht, fin.

Faith thou needest, and must dare thee,
Since Heav'n leaves no pledge in hand;
Only wonder can safe bear thee

To the beauteous wonderland.-Ed.

599. Dum vitant stulti vitia, in contraria currunt.

To cure a fault, fools rush into extremes.-Ed.

Hor. S. 1, 2, 24.

600. DUM VIVIMUS VIVAMUS.—While we live, let us enjoy life. Live while you live, the epicure would say,

And seize the pleasures of the present day.-Doddridge, Epigr. The original, if so it may be called, of this hedonistic maxim is preserved in the Inscriptiones Antiquæ, etc., of Jan. Grüter (Amsterdam, 1707), where, in vol. 1, Pag. DCIX., 3, is an inscription, discovered at Narbonne, and apparently erected by some freedman of the Imperial Household, which concludes with these words,

AMICI DVM · VIVIMVS VIVAMVS.

(1.) Comedamus et bibamus, cras enim moriemur. Vulg., Isa. xxii. 13.— Let us eat and drink, for to-morrow we die.

(2.) Bibamus, moriendum est. Sen. Controv. ii. 14.-Let us drink, for we must die.

78

D'UN DU SUBLIME.

(3.) Dum licet, in rebus jucundis vive beatus,

Vive memor quam sis ævi brevis. Hor. S. 2, 6, 96.

Then take, good sir, your pleasure while you may,

With life so short, 'twere wrong to lose a day.-Conington.

(4.) Dum fata sinunt, vivite læti. Sen. Herc. Fur. 177.- While fate allows, live happily.

(5.) Sapias, vina liques et spatio brevi

Spem longam reseces. Dum loquimur, fugerit invida

Etas: carpe diem, quam minimum credula postero. Hor. C. 1, 11, 5. Strain your wine, and prove your wisdom: life is short, should hope be more?

In the moment of our talking, envious time has slipped away.

Seize the present; trust to-morrow e'en as little as you may.-Conington. (6.) Indulge genio, carpamus dulcia; nostrum est

Quod vivis: cinis et manes et fabula fies.

Vive memor leti: fugit hora; hoc, quod loquor, inde est. Pers. 5, 151.
Stint not then your inclination, pluck the rose-bud while you may;
It is ours the living moment, soon you'll be but dust and clay.
Think of death: the hour's flying; what I speak is sped away.-Ed.

601. D'un dévot souvent au chrétien véritable

La distance est deux foix plus longue, à mon avis,

Que du pôle antarctique, au détroit de Davis.

"Twixt a true Christian and a devotee,

The distance, to my mind, is twice as great

Boil. Sat. 11, 114.

As from the Antarctic Pole to Davis' Strait.-Ed.

602. Dura aliquis præcepta vocet mea; dura fatemur

Esse; sed, ut valeas, multa dolenda feres. Ov. R. A. 225.
Hard precepts these, one says; I own they are:

But health to gain much hardship must you bear.-Ed.

603. Dura Exerce imperia, et ramos compesce fluentes. Virg. G. 2, 370. Exert a rigorous sway,

And lop the too luxuriant boughs away.-Dryden.

Very necessary advice to an inexperienced author.

604. Durum! Sed levius fit patientia,

Quicquid corrigere est nefas.

Hor. C. 1, 24, 19.

'Tis hard, but what's impossible to cure,
Patience will make more light.-Ed.

605. Du sublime au ridicule il n'y a qu'un pas. Napoleon I., in De Pradt's Hist. de l'Ambassade, etc., Ed. 1815, p. 215.— There is but one step from the sublime to the ridiculous.

The saying is attributed to Napoleon I., with reference to the Retreat from Moscow in 1812, a phrase which, in conversation with his ambassador, De Pradt, at Warsaw, he kept on repeating five or six times over. See also Mémoires de Mme. de Remusat, Paris, 1880, vol. iii. pp. 55-6. The mot is, however, of an earlier origin. Marmontel (Euvres, vol. 5, p. 188) has, En général, le ridicule touche au sublime."-In general the ridiculous approaches the sublime: Tom Paine (Age of Reason, 1794, pt. 2, fin, note) says, "One step above the sublime makes the ridiculous, and one step above the ridiculous makes the sublime again." [Büchm. pp. 489-90, and Harb. p. 202.]

607. Ea quoque quæ vulgo recepta sunt, hoc ipso quod incertum auctorem habent, velut, omnium fiunt; quale est, Ubi amici, ibi opes. Quint. 5, 11, 41.-Sayings in proverbial use, from the fact of their author being unknown, become common property, like Where friends are, riches are," etc.

608. Ea sola voluptas, Solamenque mali. Virg. A. 3, 660.-His "sole remaining joy" and solace of his woes. Said of the flocks of the Cyclops Polyphemus after he was blinded by Ulysses. 609. E cælo descendit yvô σeavróv. Juv. 11, 27.-From heaven descends the precept, Know thyself. Admonition of the oracle of Apollo at Delphi. Quum igitur, Nosce te, dicit, hoc dicit, Nosce animum tuum. Cic. Tusc. 1, 22, 52.- When the god says, Know thyself, he means, Know thy own mind.

The saying is ascribed to Thales (Diog. Laert. 1, 40), who, in another part of the same author (1, 35), is represented as having replied to the question, What is difficult?-rò davrov yvŵvai (“to know oneself"). What was easy, he added, was "to give advice to another" (Tò aλ væоríleσdai). Menander (p. 913) has a very natural reflection on Thales' maxim: Κατὰ πόλλ ̓ ἄρ ̓ ἐστὶν οὐ καλῶς εἰρημένον

τὸ Γνώθι Σαυτόν χρησιμώτερον γὰρ ἦν

τὸ γνῶθι τοὺς ἄλλους.

The "Know thyself" is not quite wisely said:
Give me the knowledge of others instead.-Ed.

610. Ecce iterum Crispinus! et est mihi sæpe vocandus
Ad partes, monstrum nulla virtute redemptum
A vitiis, æger, solaque libidine fortis.

Lo! Crispinus in a new part;

This unmitigated scoundrel,

Juv. 4, 1.

Great alone in sensuality.-Shaw.

Ecce iterum Crispinus is commonly said of any one who is for ever "turning-up." What, here again! Ecce iterum Crispinus!

611. Ecce par Deo dignum (sc. spectaculum), vir fortis cum fortuna mala conpositus. Sen. Prov.cap. 2, 6.-A brave man battling with misfortune is a spectacle worthy of the gods.

612. Εχθρῶν ἄδωρα δῶρα κοὐκ ὀνήσιμα.

Soph. Aj. 665.

A foeman's gifts are no gifts, but a curse.— - Calverley.

613. Εχθρὸς γάρ μοι κεῖνος ὁμῶς Αΐδαο πύλῃσιν,

dè

*Ος χ ̓ ἕτερον μὲν κεύθῃ ἐνὶ φρέσιν, ἄλλο δὲ εἴπῃ. Hom. Il. 9, 312.

Duplicity.

Who dares think one thing, and another tell,
My heart detests him as the gates of hell.-Pope.

* Including the Greek H (long E).

80

E COMPIE'-EGO ERO.

614. E compie' mia giornata innanzi sera. Petrarch, Son. 261.-My day was finished before eventide.

615. Écrasez (or Écrasons) l'infâme.-Crush the infamous thing.

It is said, or it has been said, that Voltaire, in using this expression in his correspondence (1759-68) with Frederick II., Diderot, D'Alembert, Damilaville, etc., intended by "L'Infâme," the world's Redeemer; and even Lacordaire, in his Conférences de N. Dame, understood him to be so speaking. But let us give his due even to Voltaire. He was attacking not Christ or Christianity, but that detestable bigotry of the time, which in 1762-66 sent Calas, La Barre, the Greniers, and other Protestant victims to the block and to the wheel. Whose heart would not have burnt with indignation at such atrocities? In his letters of that date, Voltaire used often to substitute the phrase in abbreviated form-Écr. l'inf., or Écrlinf.-for his own signmanual. Büchin. p. 280; Fumag. No. 1250; Lar. pp. 199-201.

616. Églé, belle et poëte a deux petits travers,

Elle fait son visage, et ne fait pas ses vers.

P. D. Écouchard Lebrun, Epigr. 1, 9.

Mme. F. de Beauharnais.

Églé, beauty and poet, has two little crimes:

She makes her own face, and does not make her rhymes.-Byron.

Impromptu of Lebrun on Mme. Fanny de Beauharnais, a literary lady of the First Empire, who revenged herself by inviting the author of the lines to dinner and there exhibiting the couplet to her company, with the addition, in her own hand, of "Vers faits contre moi par M. Lebrun, qui dîne aujourd'hui chez moi!" Fourn. L.D. A., 279-81.

617. Ἡ γλῶσσ ̓ ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος. Eur. Hipp. 612 (tr. by Cic. Off. 3, 29, 108, Juravi lingua, mentem injuratam gero).My tongue has sworn it, but my mind's unsworn. reservation.

Mental

618. Ego cogito, ergo sum. R. Descartes, Princip. Philosoph., Amsterdam, 1644, Pt. 1, § 7.-I think, therefore I am.

The fact of consciousness proves the fact of existence-one of the first principles of the Cartesian philosophy in the pursuit of certain truth. The identical theory had been broached in the 6th century B.C. by Epimenides the Eleatic, as qu. in Clem. Alex. Strom. vi. (266) p. 749, тò yàp avrò Voelv éσTi Te Kal elvai, to think is the same thing as to be. The connection between conscious thought and conscious existence occurs also in S. Augnstine's Soliloquia, 2, 1 (vol. i. p. 275 C), where it is implied that there are no grounds for the certainty of being, except in the faculty of thought."Unde scis (te esse) ?-Nescio. Cogitare te scis ?-Scio.-Ergo verum est cogitare te ?-Verum."

...

619. Ego deum genus esse semper dixi et dicam cœlitum,

Sed eos non curare opinor, quid agat humanum genus.
Nam si curent, bene bonis sit, male malis, quod nunc abest.

Enn. Trag. i. 61.

I have always said and will say that there is a race of gods,
But, I fancy, that what men do, is to them but little odds.

If they cared, good men would prosper, bad would suffer-not the case.-Ed. 620. Ego ero post principia. Ter. Eun. 4, 7, 11.-I'll take my stand in the rear. Prudence is the better part of valour.