Part 10

39. #ast# = _at_ + _set_. G., 490; R. --#nutrici#: _Quid voveat dulci #nutricula# maius alumno_, Hor., Ep., 1, 4, 8. With the sentiment of the passage Casaubon comp. Sen., Ep., 60, 1: _Etiamnum optas quod tibi #optavit nutrix# aut paedagogus aut mater? Nondum intellegis quantum mali optaverint?_

40. #albata#: 'clad in white,' the proper attire of worshippers, Tibull., 2, 1, 13; Plaut., Rud., 1, 5, 12 (Jahn). Hence 'though she ask it with every requisite form' (Conington). See v. 15.

41-51. From wicked wishes we have passed to silly wishes, from silly we now pass to insane. Men pray for health and pray for wealth, and all the while are doing their utmost to break down their health and squander their wealth.

41. #nervis#: 'thews,' 'sinews.' --#senectae#: may depend on _poscis opem_ or on _fidele_ (Casaubon's view), 'to stand you in stead in old age' (Conington), or 'to stand your old age in stead.' The latter is the more forcible.

42. #esto#: 'so far, so good' (Conington). --#grandes patinae#, etc.: Comp. Hor., Sat., 2, 2, 95: _#Grandes# rhombi #patinaeque#_ | _grande ferunt una cum damno dedecus._ Jahn (1868) reads _pingues_. --#tuccetaque crassa#: According to the Schol., 'beef steeped in a thick gravy, which enables it to keep a year.' 'Rich gravies' (Conington); 'rich forced meats' (Pretor). 'Rich potted meats.' --#his# = _his precibus, votis_. --#vetuere#: Perf. to show that 'the mischief is already done' (Pretor). It is not a general Perfect. Comp. 32.

44. #rem struere#: The Biblical 'heap up riches.' Hor., Sat., 1, 1, 35: _acervo_ | _quem #struit#_. --#caeso bove#: An expensive sacrifice. Comp. Gr. +bouthutein+. --#Mercurium#: See note on v. 11. An allusion to Mercury, or rather Hermes, as the God of Flocks and father of Pan, is barely possible.

45. #arcessis# = _in auxilium vocas_ (Jahn). Conington's 'serve a summons on' is a caricature. Comp. Ov., Fast., 4, 263, and Petron., 122. _Accerso_ is a rarer form than _arcesso_, and to be reserved for state occasions, according to Brambach. --#fibra#: See v. 26. --#da fortunare# = _ut fortunent_. --#fortunare#: used absolutely, as in Afranius, v. 84 (Ribbeck). _Fortuno_ a _vox sollemnis_ in prayers (Jahn). --#Penatis#: Gods of the Basket and Store.

46. #quo, pessime, pacto#: Hor., Sat., 2, 7, 22: _quo pacto, pessime?_

47. #iunicum# = _iuvencarum_. Observe the extravagance of the sacrifice, and compare with the expression Catull., 90, 6: _omentum in flamma pingue #liquefaciens#_.

48. #extis et ferto#: Comp. vv. 30, 45. _Fertum_ (_a ferendo_), a kind of sacrificial cake or pudding, _libi genus, quod crebrius ad sacra obmovebatur_ (Jahn).

49. #et tamen#: _at tamen_ (Hermann), on which see 5, 159.

50-51. Casaubon sees in this passage an imitation of Hesiod, O. et D., 369: +deilê d' eni puthmeni pheidô+ (_sera parsimonia in fundo est_, Sen., Ep., 1, 5). I have followed the old reading, which makes _nummus_ the subject. The personification is in Persius's vein, as Schlüter correctly remarks. Comp. _tacita acerra_, v. 5; _gemuerunt aera_, 3, 39; _sapiens porticus_, 3, 53; _modice sitiente lagoena_, 3, 92. _Nummi_ are nursed as children, 5, 149; there is a kind of personification in _dolosi nummi_, Prol., 12, and literature is full of personified coins, of 'nimble sixpences,' 'slow shillings,' 'adventurous guineas.' Add: _ac velut exhausta redivivus pullulet arca | #nummus#_, Juv., 6, 363. Paley (ap. Pretor) suggests that _nequiquam_ may be considered the exclamation of the _#nummus#_. This gives so happy a turn that I am almost tempted to put it in the text. It is the familiar story of 'the bottom dime,' set to the familiar tune of the 'Last Rose of Summer.' Jahn makes the numbskull, not the _nummus_, the subject, and reads in his ed. of 1843:

_Nequiquam fundo_, suspiret, _nummus in imo_!

In his ed. of 1868 he follows Hermann, who reads:

Nequiquam _fundo_, suspiret, _nummus in imo_!

Pretor prints:

_Nequiquam: fundo_, suspiret, _nummus in imo_!

The scholiast hesitates. All much more prosaic and much less satisfactory. --#suspiret#: See G., 574, R.; A., 62, 2, _d._

52-75. With a sudden start Persius strikes at the root of the matter-- the false conception of the divine character. 'Thou thoughtest,' saith God, 'that I was altogether such a one as thyself,' Ps. 50, 21. Because you love gold, you fancy that God loves gold, and judge of His Holiness by your corruption. God demands a pure heart, and not 'thousands of rams.' This is a plane on which the highest expressions of the most various religions meet, so that Hebrew, Greek, and Christian hold almost identical discourse. M. Martha (_Moralistes Romains_, p. 134) recognizes 'a progress' in thoughts, which are immemorial in their antiquity.

52. #creterras#: preferred by Jahn (1868) and Hermann to _crateras_, in which the Acc. Sing. of the Greek word +kratêr+ seems to be taken as the stem (G., 72, R. 2). See Hor., Od., 3, 18, 7: Sat., 2, 4, 80. Comp. also _statera_ and _panthera_. G. Meyer (_Beitrage zur Stammbildung_ in Curtius, _Studien_, 5, 72) questions the Accus. origin. --#argenti#: The context indicates the material, which in prose would be _ex argento_ or _argentea_ (G., 396; A., 54, 2). The Genitive should give us the contents as in v. 11, _argenti seria_. Comp. Juv., 9, 141: _#argenti# vascula puri_. --#incusa#: 'is a translation of +empaista+ (Casaubon), +empaistikê technê+ being the art of embossing silver or some other material with golden ornaments (_crustae_ or _emblemata_). Hence _crateras argenti incusaque dona_ is probably a hendiadys' (Conington). _Chrysendeta_, or parcel-gilt plate (Pretor). --#pingui#: 'thick,' not a generic epithet.

53. #dona#: Predicate. --#pectore laevo#: Jahn strangely follows Casaubon in understanding _pectore laevo_ as _mente laeva_. Comp. Verg., Ecl., 1, 16: _si mens non #laeva# fuisset_. The side of the heart is meant. König comp. _#laeva# parte mamillae | nil salit Arcadico iuveni_, Juv., 7, 159.

54. #excutiat#: In his ed. of 1868 Jahn has abandoned the harsh _excutias_ of 1843, which leaves _laetari praetrepidum cor_ to take care of itself, with _laetari_ as an histor. Inf. of habit. Comp. Verg., Georg., 1, 200; 4, 134; Aen., 4, 422; 7, 15. --#guttas#: 'Your heart in an eager flutter of excited joy would drive the life-drops from your left breast.' So Pretor, who adds that Persius alludes to the faintness produced by any violent excitement. Comp. Verg., Georg., 3, 105: _cum spes arrectae iuvenum exsultantiaque haurit | corda pavor pulsans_. With _guttas_ comp. 'As dear to me as are the ruddy _drops_ that visit this sad heart,' Shaksp. Jahn understands 'tears,' Heinrich 'sweat' (comp. Juv., 1, 167: _tacita #sudant# praecordia culpa_). In the latter case we should expect _ut_, as Schlüter observes. --#laetari praetrepidum#: 'over-hasty to rejoice' (Conington). For the construction, comp. Prol., 11, and Hor., Od., 2, 4, 24: _cuius octavum #trepidavit# aetas | claudere lustrum_. On the meaning of _trepidum_, see 1, 20.

55. #illud, quod#: 'that strange fashion that,' instead of the impersonal construction with the Inf. with a different shade of meaning (G., 525; A., 70, 5). --#subi[-i]t#: On the quantity of the final syllable, see G., 705, Exc. 4; A., 84, _g_, 5. --#auro ovato#: Comp. _triumphato auro_, Ov., Ep. ex Ponto, 2, 1, 41 (Jahn). An allusion to the 'unjust acquisition of the gold offered to Heaven' seems to be too modern, despite Juv., 8, 106.

56. #nam#: 'for instance.' G., 500, R. 1. --#fratres aenos#: 'brazen brotherhood' (Gifford). There are various interpretations: 1. The gods generally (Jahn). 2. The fifty sons of Aegyptus, whose statues stood in the portico of the Palatine Apollo over against those of the fifty Danaides, Prop., 2, 31, 1 seqq.; Ov., Trist., 3, 1, 59 seqq. (Scholiast). 3. The Dioscuri. The first explanation is the best. All the gods might appear in vision, but some were more famous for such appearances than others. The very existence of the statues of the sons of Aegyptus is problematical, and their connection with dreams inexplicable (Jahn). As for the Dioscuri, they were notoriously beardless youths, apart from the fact that _qui mittunt_ points to more than two (Casaubon).

57. #pituita#: trisyllabic, as in Hor., Sat., 2, 2, 76; Ep., 1, 1, 108. _Pituita_, 'phlegm,' 'gross humor.' 'That _pituita_ was supposed to mark a heavy, cloudy intellect, is clear from the meaning of the opposite expression, _emunctae naris_' (Pretor). See also the commentators on Hor., ll.cc.

58. #aurea barba#: Cic., N. D., 3, 34, 83: _Aesculapii Epidaurii #barbam auream# demi iussit [Dionysius], neque enim convenire barbatum esse filium cum in omnibus fanis pater imberbis esset._

59. #vasa Numae#: called _capedines_ and _simpuvia_. --#Saturnia aera#: Old coinage, according to Schol., Casaubon, and Jahn. The earliest coinage is said to have been stamped on one side with the head of Janus, the coiner, on the other with a ship, in honor of Saturn's arrival in Italy. It is best to translate loosely by 'brass' or 'bronze,' as the explanation is far from certain. --#inpulit#: 'kicked out.'

60. #Vestalis urnas#: always of earthenware. --#Tuscum fictile#: 'Etruscan pottery.' 'Etruscan' both by reason of its origin and its use in Etruscan ritual.

61. #O curvae#: A passionate apostrophe, which reminds M. Martha of Bossuet. --#in terris#: So Jahn and Hermann. We should expect _in terras_, but the Abl. is more forcible as denoting the fixity rather than the tendency of the position. --#caelestium inanes#: On the Gen., see G., 373, R. 6; A., 50, 3, _c_. Jahn quotes Hor., Od., 3, 11, 23: _#inane# lymphae | dolium fundo pereuntis imo_.

62. #quid iuvat hoc#: So Jahn. _Hos_, Hermann's reading, is not necessary, though natural. _Hoc_ often anticipates the contents of a dependent clause, as here with the Inf., 5, 45; _ut_ with Subj., 5, 19. --#templis inmittere mores#: is more than 'the opposite to v. 7: _tollere de templis_.' _Inmittere_, 'turn loose upon,' like so many _hostes_, _sicarii_, etc. _Mores_, 'courses of life.'

63. #bona dis#: Brachylogy. 'What is good in the eyes of the gods.' --#ducere#: 'infer.' --#scelerata pulpa#: 'sinful, pampered flesh' (Conington). _Pulpa_ is the Stoic +sarx, sarkidion+, in a stronger form. M. Martha (l.c. p. 133, note) says that the Christian +sarx+ (_caro_) is borrowed from the language of philosophy. Others only note the coincidence. _Pulpa_ may be rendered 'blubber.'

64. #haec#: sc. _pulpa_. --#sibi#: 'to suit its taste.' --#corrupto#: The oil is spoiled by the spice, Verg., Georg., 2, 465: _Alba nec Assyrio fucatur lana veneno | nec #casia# liquidi #corrumpitur# usus #olivi#._

65. #Calabrum#: 'The beauty of the Calabrian fleece consisted in its perfect whiteness,' which is destroyed by the dye. --#coxit#: here in a bad sense, as we often use 'cook,' 'doctor.' --#vitiato#: The _murex_ is spoiled as well as the _vellus_; both have violence done to their natures. Comp. Juv., 3, 20: _ingenuum #violarent# marmora tofum_. On the hard treatment of the _murex_, or +kalchê+, see St. John, _Manners and Customs of Ancient Greece_, 3, 225 foll.

66. #bacam#: 'pearl,' literally 'berry.' The transfer is explained by Auson., Mos., 70: _albentes concharum germina #bacas#. Diluit insignem #bacam#_, Hor., Sat., 2, 3, 241. --#rasisse#: Perf., like the Greek Aor. Inf. See 1, 42.

67. #massae#: 'ore.' --#crudo de pulvere#: 'from their primitive slag' (Conington).

68. #vitio utitur#: 'gets some good out of its sin.' --#nempe#: G., 500, R. 2.

70. #pupae#: The ancients dedicated to the gods what they had done with. So when the girl was ripe for marriage, she hung up her dolls. The sailor hangs up his clothes, Hor., Od., 1, 5, 16; the lover his harp, Od., 3, 26, 3. The Sixth Book of the Greek Anthology is full of examples. An ingenious friend suggests that the practice of publishing a list of commentators in editions of the classics is a survival of this usage.

71. #quin damus#: See G., 268; A., 57, 7, _d_. --#lance#: 'sacrificial plate,' 'paten.' Ov., Ep. ex P., 4, 8, 39: _nec quae de parva dis pauper libat acerra | tura minus grandi quam data #lance# valet_ (Jahn).

72. #Messallae propago#: Lucius Aurelius Cotta Messalinus (Schol.), an unworthy son of M. Valerius Messalla Corvinus. See Tac., Ann., 6, 7. He was a notorious debauchee in the reign of Tiberius. --#lippa#: alludes to the effect of his excesses. Comp. 5, 77.

73. #conpositum#: 'in just balance,' 'well blended' (Conington). --#ius fasque#: 'duty to God and man' (Conington). --#recessus mentis#: +phrenôn muchos+ Theocr., 29, 3 (Jahn).

74. #incoctum#: 'thoroughly imbued.' --#generoso honesto#: 'with the honor of a gentleman.' See note on _mordaci vero_, 1, 107.

75. #cedo#: Notice the quantity. G., 190, 4; A., 38, 2, _f_. _C[)e]do_, 'give here,' 'let.' For the construction: _cedo ut bibam_, Plaut., Most., 2, 1, 26; _cedo ut inspiciam_, Curc., 5, 2, 54. --#admovere#: a sacrificial word. --#farre litabo#: Comp. Hor., Od., 3, 23, 19: _mollivit aversos Penatis | #farre# pio et saliente mica_. _Litare_ is the Greek +kallierein+, 'offer acceptably.' The sentiment may be illustrated without end. Comp. +thusia megistê tô theô to g' eusebein+, Men., Mon., 246, and Eur., fr. 329 and 940 (Nauck).

CRITICAL APPENDIX.

SATURA II.

5. #libabit#: libavit _al_. --9. #murmurat#: immurmurat, J{a}. --10. #ebulliat#: ebullit _Cod. Montepessulanus_. --14. #conditur#: ducitur, J{a}. --#pro#: proh, J{a}. --16. #purgas?# purgas. J{a}. --25. #sulpure#: sulfure, J{a}., H. --37. #optet#: optent _al_. --42. #grandes#: J{a}., H.; pingues, J{w}. --#tucceta#: tuceta, J{a}. --43. #adnuere#: annuere, J{a}. --45. #arcessis#: accersis, H. --47. #flammas#: flamma, J{a}. --48. #et tamen#: ac tamen, J{a}.; at tamen, H. --52. #creterras#: crateras. J{a}. --54. #excutiat#: excutias, J{a}., H. --61. #terris#: terras _al_. --#caelestium#: coelestium, J{a}., H. --#inanes#: J{a}., H.; inanis, J{w}. _At vid. Ritschel. Prolegg. Trinum._, xc.; _Neue, Formenl._, 1, 257. --62. #quid iuvat hoc#: quid iuvat, hos, H. --66. #bacam#: baccam, J{a}., H. --73. #animo#: animi, H.

* * * * *

SATURA III.

'Nempe haec adsidue: iam clarum mane fenestras intrat et angustas extendit lumine rimas: stertimus indomitum quod despumare Falernum sufficiat, quinta dum linea tangitur umbra. en quid agis? siccas insana canicula messis 5 iam dudum coquit et patula pecus omne sub ulmo est.' unus ait comitum. "Verumne? itane? ocius adsit huc aliquis! nemon?" turgescit vitrea bilis: "findor"-- ut Arcadiae pecuaria rudere dicas. iam liber et positis bicolor membrana capillis 10 inque manus chartae nodosaque venit harundo. tunc querimur, crassus calamo quod pendeat umor, nigra quod infusa vanescat sepia lympha; dilutas querimur geminet quod fistula guttas. o miser inque dies ultra miser, hucine rerum 15 venimus? at cur non potius teneroque columbo et similis regum pueris pappare minutum poscis et iratus mammae lallare recusas? "An tali studeam calamo?" Cui verba? quid istas succinis ambages? tibi luditur. effluis amens, 20 contemnere: sonat vitium percussa, maligne respondet viridi non cocta fidelia limo. udum et molle lutum es, nunc nunc properandus et acri fingendus sine fine rota. sed rure paterno est tibi far modicum, purum et sine labe salinum-- 25 quid metuas?-- cultrixque foci secura patella. hoc satis? an deceat pulmonem rumpere ventis, stemmate quod Tusco ramum millesime ducis, censoremne tuum vel quod trabeate salutas? ad populum phaleras! ego te intus et in cute novi. 30 non pudet ad morem discincti vivere Nattae? sed stupet hic vitio et fibris increvit opimum pingue, caret culpa, nescit quid perdat, et alto demersus summa rursum non bullit in unda. magne pater divum, saevos punire tyrannos 35 haud alia ratione velis, cum dira libido moverit ingenium ferventi tincta veneno: virtutem videant intabescantque relicta. anne magis Siculi gemuerunt aera iuvenci, et magis auratis pendens laquearibus ensis 40 purpureas subter cervices terruit, 'imus, imus praecipites' quam si sibi dicat et intus palleat infelix, quod proxima nesciat uxor? Saepe oculos, memini, tangebam parvus olivo, grandia si nollem morituri verba Catonis 45 discere, non sano multum laudanda magistro, quae pater adductis sudans audiret amicis. iure; etenim id summum, quid dexter senio ferret, scire erat in voto; damnosa canicula quantum raderet; angustae collo non fallier orcae; 50 neu quis callidior buxum torquere flagello. haud tibi inexpertum curvos deprendere mores, quaeque docet sapiens bracatis inlita Medis porticus, insomnis quibus et detonsa iuventus invigilat, siliquis et grandi pasta polenta; 55 et tibi quae Samios diduxit littera ramos surgentem dextro monstravit limite callem. stertis adhuc, laxumque caput conpage soluta oscitat hesternum, dissutis undique malis! est aliquid quo tendis, et in quod dirigis arcum? 60 an passim sequeris corvos testaque lutoque, securus quo pes ferat, atque ex tempore vivis? helleborum frustra, cum iam cutis aegra tumebit, poscentis videas: venienti occurrite morbo! et quid opus Cratero magnos promittere montis? 65 discite, o miseri, et causas cognoscite rerum: quid sumus, et quidnam victuri gignimur; ordo quis datus, aut metae qua mollis flexus et unde; quis modus argento, quid fas optare, quid asper utile nummus habet; patriae carisque propinquis 70 quantum elargiri deceat; quem te deus esse iussit, et humana qua parte locatus es in re. disce, nec invideas, quod multa fidelia putet in locuplete penu, defensis pinguibus Umbris, et piper et pernae, Marsi monumenta clientis, 75 menaque quod prima nondum defecerit orca. Hic aliquis de gente hircosa centurionum dicat 'Quod sapio satis est mihi. non ego curo esse quod Arcesilas aerumnosique Solones, obstipo capite et figentes lumine terram, 80 murmura cum secum et rabiosa silentia rodunt atque exporrecto trutinantur verba labello, aegroti veteris meditantes somnia, _gigni_ _de nihilo nihilum, in nihilum nil posse reverti._ hoc est, quod palles? cur quis non prandeat, hoc est?' 85 His populus ridet, multumque torosa iuventus ingeminat tremulos naso crispante cachinnos. 'Inspice; nescio quid trepidat mihi pectus et aegris faucibus exsuperat gravis alitus; inspice, sodes!' qui dicit medico, iussus requiescere, postquam 90 tertia conpositas vidit nox currere venas, de maiore domo modice sitiente lagoena lenia loturo sibi Surrentina rogabit. 'Heus, bone, tu palles!' "Nihil est." 'Videas tamen istuc, quidquid id est: surgit tacite tibi lutea pellis.' 95 "At tu deterius palles; ne sis mihi tutor; iam pridem hunc sepeli: tu restas." 'Perge, tacebo.' turgidus hic epulis atque albo ventre lavatur, gutture sulpureas lente exalante mefites; sed tremor inter vina subit calidumque triental 100 excutit e manibus, dentes crepuere retecti, uncta cadunt laxis tunc pulmentaria labris. hinc tuba, candelae, tandemque beatulus alto conpositus lecto crassisque lutatus amomis in portam rigidas calces extendit: at illum 105 hesterni capite induto subiere Quirites. 'Tange, miser, venas et pone in pectore dextram. nil calet hic. summosque pedes attinge manusque. non frigent.' Visa est si forte pecunia, sive candida vicini subrisit molle puella, 110 cor tibi rite salit? positum est algente catino durum holus et populi cribro decussa farina: temptemus fauces, tenero latet ulcus in ore putre, quod haud deceat plebeia radere beta. alges, cum excussit membris timor albus aristas; 115 nunc face supposita fervescit sanguis et ira scintillant oculi, dicisque facisque, quod ipse non sani esse hominis non sanus iuret Orestes.

NOTES.

THIRD SATIRE.

ARGUMENT.-- The Satire opens dramatically. A young Roman of the upper classes is discovered asleep, snoring off the effects of yesterday's debauch. To him one of his familiars, half companion, half tutor, who rouses him by telling him that the sun is already high in the heavens, and it is time to be up. The young fellow bawls for his servants, brays for them, and makes a show of going to work. But nothing suits him. He curses the ink because it is too thick, then he curses it because it is too thin, and finally swears at pen and ink both. 'You big baby,' exclaims the monitor. 'Do you expect me to study with such a pen?' asks the young man with a whine. 'Don't come to me with your puling nonsense, you dab of untempered mortar, you unformed lump of clay. You are lazing away the time, when every minute is of moment, when the potter's wheel should fly faster and faster, and deft hands should mould the vessel of your life (1-24). But I see you think that you have already attained perfection. You are satisfied with your position in life, move in a good circle. Tell that to the profane vulgar. I know you, every inch of you. Shame on you, that you, with your training, should live like a brutish creature, who does not know what a rich jewel he is flinging away, who sinks without a struggle in the slough of vice, whose soul dies and makes no sign. But you, who know better, will have a dire fate. No worse doom could Jove himself bring down on cruel tyrants than the vain yearning for lost virtue, which they can never hope to regain. Nay, worse than the brazen bull of Phalaris and the pendent sword of Damocles is the consciousness of sin, the pallor that blanches not the cheek only, but the very heart (25-43). You are past the age of childhood, and have not the excuse of tender years. If you were a child, I could understand your behavior. I remember my own childhood, how hateful and unprofitable task-work alternated with frivolous play, how I dodged the learning of the piece I had to speak, how I had no thought for any thing save dice and marbles and tops (44-51). But you have reached a higher level. You know the great norms of life, the doctrines of the Porch; you understand the distinctions of Right and Wrong. Pshaw! As I live, you are snoring still. Wake up, I say, and tell me-- have you any aim in life? Or are you nothing better than a boy following sparrows with a pinch of salt?' (52-62).

Here the poet drops the dramatic form, deserts the individuality of the student, and makes his exhortation general, reserving, of course, the right to pick out at will any member of his congregation for rebuke. He mounts the pulpit and begins to preach. His text is:

'Be wise to-day; 'tis madness to defer.' Go back to the first principles of all true philosophy, the constitution of the universe, the position of man in that universe, the great laws of Ethic as derived from the great laws of Physic. In brief, study your Stoic catechism. Do not allow yourself to be diverted from higher study by success in the lower ranges of life. You lawyer there, for instance, do not let hams and sprats, the gifts of thankful clients, seduce you from the ambrosia of true philosophy (63-76).

But hark! some one is talking out in church. It is the voice of the unsavory centurion.

'I have got all the sense I want. I would not be for all the world one of your painful philosophers, with head tucked down, eyes riveted on the ground, mumbling and muttering a lot of metaphysic trash-- _chimaera bombinans in vacuo_-- and the rest of the scholastic stuff. What! get pale for that? What! miss my breakfast for that!'