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22. +aphuia. 22. +aphuia, euphuia. See notes below for these words separately, page 23. 23. +euphyes. Liddell and Scott definition: "well-grown, shapely, goodly: graceful. II. of good natural parts: clever, witty; also 'of good disposition." 23. +aphyes. Liddell and Scott definition: "without natural talent, dull." GIF image: 31. +publice egestas, privatim opulentia.
Malesuada Fames, et turpis Egestas Terribiles visu formæ. Not that in this history of men of genius we are without illustrious examples of those who have even learnt to want, that they might emancipate their genius from their necessities!
The reason whereof is thought to be this: Ad praesens ova cras pullis sunt meliora. ut est gl. in l. quum hi. ff. de transact. Nor is this all; for the inconvenience of the contrary is set down in gloss. c. de allu. l. fin. Quum labor in damno est, crescit mortalis egestas.
Cato made it an instruction to his steward, "that he was not to present any offering, or to allow any offering to be presented on his behalf, without the knowledge and orders of his master, except at the domestic hearth and on the wayside-altar at the Compitalia, and that he should consult no -haruspex-, -hariolus-, or -Chaldaeus-." The well-known question, as to how a priest could contrive to suppress laughter when he met his colleague, originated with Cato, and was primarily applied to the Etruscan -haruspex-. Much in the same spirit Ennius censures in true Euripidean style the mendicant soothsayers and their adherents: -Sed superstitiosi vates impudentesque arioli, Aut inertes aut insani aut quibus egestas imperat, Qui sibi semitam non sapiunt, alteri monstrant viam, Quibus divitias pollicentur, ab eis drachumam ipsi petunt.
Interea ne paupertate vires animi languescant nec in flagitium egestas abigat, cavendum. 1732, July 15. I laid down eleven guineas. My fortune therefore must be of my own making. Meanwhile, let me beware lest the powers of my mind grow languid through poverty, or want drive me to evil."
Cato made it an instruction to his steward, "that he was not to present any offering, or to allow any offering to be presented on his behalf, without the knowledge and orders of his master, except at the domestic hearth and on the wayside-altar at the Compitalia, and that he should consult no -haruspex-, -hariolus-, or -Chaldaeus-." The well-known question, as to how a priest could contrive to suppress laughter when he met his colleague, originated with Cato, and was primarily applied to the Etruscan -haruspex-. Much in the same spirit Ennius censures in true Euripidean style the mendicant soothsayers and their adherents: -Sed superstitiosi vates impudentesque arioli, Aut inertes aut insani aut quibus egestas imperat, Qui sibi semitam non sapiunt, alteri monstrant viam, Quibus divitias pollicentur, ab eis drachumam ipsi petunt.
And the work which we collective children of God do, our grand centre of life, our city which we have builded for us to dwell in, is London! London, with its unutterable external hideousness, and with its internal canker of publice egestas, privatim opulentia, to use the words which Sallust puts into Cato's mouth about Rome, unequalled in the world!
It is written, Qui non laborat non manducat; and the said gl. ff. de damn. infect. l. quamvis, and Currere plus que le pas vetulam compellit egestas. gloss. ff. de lib. agnosc. l. si quis. pro qua facit. l. si plures. c. de cond. incert.
And the work which we collective children of God do, our grand centre of life, our city which we have builded for us to dwell in, is London! London, with its unutterable external hideousness, and with its internal canker of public egestas, privatim opulentia,+ to use the words which Sallust puts into Cato's mouth about Rome, unequalled in the world!
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