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SUA QUEMQUE TRAHIT VOLUPTAS. And my visions of preferment, though they may be as unsubstantial at present, are nevertheless more capable of being realized, than your aspirations after the Lord knows what. What says my father's proverb? 'Look to a gown of gold, and you will at least get a sleeve of it. Such is my pursuit; but what dost thou look to?
Pol me occidistis, amici, Non servâstis, ait; cui sic extorta voluptas, Et demptus per vim mentis gratissimus error. Of all the actors who flourished in my time a melancholy phrase if taken aright, reader Bensley had most of the swell of soul, was greatest in the delivery of heroic conceptions, the emotions consequent upon the presentment of a great idea to the fancy.
"Get along with you; you must be dying to go, trahit sua quemque voluptas!" said Bianchon. "Every one to his taste free rendering from Virgil," said the tutor. Mlle. Michonneau made a movement as if to take Poiret's arm, with an appealing glance that he could not resist. The two went out together, the old maid leaning upon him, and there was a burst of applause, followed by peals of laughter.
This heedless pursuit after these glittering trifles, the poet, by a nice concealed moral, represents to have been the destruction of his female hero. Equitis quoque jam migravit ab aure voluptas Omnis ad incertos oculos, et gaudia vana. HOR., Ep. ii. 1, 187. But now our nobles too are fops and vain, Neglect the sense, but love the painted scene.
"After all, it's only putting it off for six months," he said to himself; "and I can do better work when I get my new instruments." He smiled and raised his hat to the passing victoria of a lady in whose copy of "The Vital Thing" he had recently written: Labor est etiam ipsa voluptas. WAYTHORN, on the drawing-room hearth, waited for his wife to come down to dinner.
Splendid and philosophic as their composure is there is always about it something that marks the master of many slaves. But if there was one thing the early mediaevals liked it was representing people doing something hunting or hawking, or rowing boats, or treading grapes, or making shoes, or cooking something in a pot. "Quicquid agunt homines, votum, timor, ira voluptas."
In like manner are the names of Cupid, Voluptas, and of Lubentine Venus consecrated, though they were things vicious and not natural, whatever Velleius may think to the contrary, for they frequently stimulate nature in too violent a manner.
"Omnem crede diem tibi diluxisse supremum, Sperne voluptates; nocet empta dolore voluptas." It is clear then that in the Odes, for the most part, he is an artist not a preacher. We must not look to them for his deepest sentiments, but for such, and such only, as admitted an effective lyric treatment.
And yet those were still more to blame who of old gave leave that criminals, to what sort of death soever condemned, should be cut up alive by the physicians, that they might make a true discovery of our inward parts, and build their art upon greater certainty; for, if we must run into excesses, it is more excusable to do it for the health of the soul than that of the body; as the Romans trained up the people to valour and the contempt of dangers and death by those furious spectacles of gladiators and fencers, who, having to fight it out to the last, cut, mangled, and killed one another in their presence: "Quid vesani aliud sibi vult ars impia ludi, Quid mortes juvenum, quid sanguine pasta voluptas?"
A similar fallacy is committed by Cicero, in his second book De Finibus, where, speaking in his own person against the Epicureans, he charges them with inconsistency in saying that the pleasures of the mind had their origin from those of the body, and yet that the former were more valuable, as if the effect could surpass the cause. “Animi voluptas oritur propter voluptatem corporis, et major est animi voluptas quam corporis? ita fit ut gratulator, lætior sit quam is cui gratulatur.” Even that, surely, is not an impossibility; a person’s good fortune has often given more pleasure to others than it gave to the person himself.
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