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Si vis me flere, dolendum est Primum ipsi tibi. About this time Carlyle writes, "My friends think I have found the art of living upon nothing," and there must, despite Mill's contribution, have been "bitter thrift" in Cheyne REow during the years 1835-1837. To the last work, undertaken against the grain, he refers in one of the renewed wails of the year: "O that literature had never been devised.
What, then, were his notions of true "sentiment" in literature? We have seen elsewhere that he repeats it would appear unconsciously and commends the canon which Horace propounds to the tragic poet in the words: "Si vis me flere, dolendum Primum ipsi tibi: tunc tua me infortunia laedent."
It is an axiom: that which is not felt, can not be expressed. Si vis me flere dolendum est Primum ipsi tibi; tunc tua me infortunia lædent, Telephe, vel Peleu: male si mandata loqueris, Aut dormitabo, aut ridebo. Could Horace rise from the dead, he would not wonder a little in finding out, some men still doubting the above uncontrovertible quotation.
The Actor, doubtless, is as strongly ty'd down to the rule of Horace, as the writer. Si vis me flere, dolendum est Primum ipsi tibi
The poet's power lies in creating sympathy; but he cannot, however richly gifted, stir feelings which he has not himself known in all their intensity. Ut ridentibus arrident ita flentibus adflent Humani vultus. Si vis me flere dolendum est Primum ipsi tibi. The religious history of man is essentially the same in all ages. It takes its rise in the duality of his nature.
Horace had said si vis me flere, dolendum est Primum ipsi tibi; Persius distorts this into plorabit qui me volet incurvasse querela. Other expressions more remotely modelled on him are iratum Eupoliden praegrandi cum sene palles, and perhaps the very harsh use of the accusative, linguae quantum sitiat canis, "as long a tongue as a thirsty dog hangs out."
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