The History of Tom Jones (Penguin Classics)
Page 123
Ago tibi Gratias, Domine (VIII. v). I thank you, master.
Amici sumus (IX. vi). We are friends.
Amoris abundantia erga Te (VIII. v). A wealth of love for you (cf. Cicero, Epistolae ad Familiares, I. ix. 1).
Ars omnibus communis (VIII. vi). Skill is common to all.
Casu incognito. See in Casu incognito.
compos voti (XII. ii). Granted your wish (cf. Horace, Ars Poetica, line 76).
Cuicunque in Arte sua perito credendum est (V. i). Anyone expert in his profession should be believed.
Doctissime Tonsorum (VIII. v). Most learned of barbers.
Fas & Nefas (XII. xiii). The permitted and the forbidden.
Felix quem faciunt aliena pericula cautum (XII. vii). Happy is he who learns caution from the mishaps of others (cf. Corpus Tibullianum, III. vi. 43–4).
Felo de se (VIII. xiv; XVII. i). A criminal against himself (i.e. a suicide).
Festina lente (VIII. iv). Make haste slowly.
Foro Conscientiœ, Foro Literario. See in Foro Conscientiœ, in Foro Literario.
Fortuna nunquam perpetuo est bona (XII. xiii). Good fortune never lasts for ever (adapting Terence, Hecyra, III. iii. 406).
Hiatus in manuscriptis (VIII. iv). A gap in the manuscripts.
Hinc illœ Lac[h]rymœ (VIII. iv; XI. viii). Hence proceed those tears (proverbial, e.g. Horace, Epistles, I. xix. 41).
Horrida Bella (X. vi). Horrible wars (Virgil, Aeneid, vi. 86and vii. 41).
I prœ, sequar te (VIII. ix). You go ahead, I will follow you (adapting Terence, Andria, I. i. 171).
Ille optimus omnium Patronus (VIII. v). That best patron of all (adapting Catullus, xliv. 7).
in Casu incognito (VIII. v). In disguise.
in Foro Conscientiœ (IV. xi; XII. xiii). In the court of conscience.
in Foro Literario (XI. i). In the literary field.
in sensu prœdicto (VII. xiv). In the aforementioned sense.
Infandum, Regina, jubes renovare Dolorem (VIII. vi; VIII. ix; XII. iii; XIV. iii). Unspeakable, O queen, is the sorrow you ask me to recount (Virgil, Aeneid, ii. 3).
Interdum Stultus opportuna loquitur (VIII. ix). Sometimes an idiot speaks aptly (proverbial).
ipse dixit (V. i). Said by one’s own self.
liberavi Animam meam (V. ii). I have freed my soul (St Bernard of Clairvaux, Epistle 371).
Mens sana in Corpore sano. See orandum est ut sit mens sana in corpore sano.
Mores hominum multorum vidit (title-page). He saw the manners of many men (Horace, Ars Poetica, line 142).
Mors omnibus communis (XII. iii). Death is common to all (proverbial, e.g. Cicero, In Catalinam, IV. x. 20).
Nemo omnibus horis sapit (XII. xiii; XVI. v). No one is wise all the time (proverbial, e.g. Pliny, Naturalis Historia, VII. xl. 131).
non immunes ab illis malis sumus (XII. iii). We are not free from these faults.
non omnia possumus omnes (VIII. iv; X. v). Not all things are in the power of everyone (Virgil, Eclogues, viii. 63).
Non si male nunc & olim sic erit (VIII. v). If things go badly today, it will not always be like this (Horace, Odes, II. x. 17–18).
Non sum qualis eram (XV. xii; XVIII. v). I am not what I used to be (Horace, Odes, IV. i. 3).
non tanto me dignor honore (VIII. iv). I am not worthy of so much honour (adapting Virgil, Aeneid, i. 335).
Nulla fides fronti (XVI. v). No faith in faces (adapting Juvenal, Satires, ii. 8).
orandum est ut sit mens sana in corpore sano (XII. iv; XII. v). One should pray for a sound mind in a sound body (Juvenal, Satires, x. 356).
Pauca Verba (VIII. v). Few words.
per devia rura viarum (VIII. ix). Through remote country paths (adapting Ovid, Metamorphoses, i. 676).
Proh Deum atque Hominum Fidem (VIII. v). O by the faith of gods and men! (common in Terence’s plays, e.g. Andria, I. v. 2).
Quam quisque norit artem in eaâ se exerceat (XIV. i). Let each man practise the skill which he knows (Cicero, Tusculan Disputations, I. xviii. 41).
Quare non? (X. iv). Why not?
Quomodo (VII. xv). The means.
Sed hei mihi! non sum quod fui (IX. vi). But alas for me, I am not what I was.
Sui Juris (I. xii). Of one’s own right, i.e. legally competent to manage one’s own affairs.
Tempus edax Rerum (VIII. v; VIII. xiii). Time, devourer of things (Ovid, Metamorphoses, xv. 234).
Tondenti gravior (VIII. iv). Troublesome for the person shaving.
una voce (II. iv). With one voice.
Varium & Mutabile semper (Appendix). Always fickle and changeable (Virgil, Aeneid, iv. 569).
verbatim & literatim (XV. x). Word for word and letter for letter.
Veritas odium parit (IX. vi). Truth brings forth hatred (Terence, Andria, I. i. 68).
Vir bonus est quis? Qui consulta Patrum, qui leges juraque servat (XII. iii). Who is a good man? He who observes the Senate’s decrees, the laws and the rights (Horace, Epistles, I. xvi. 40–41).
Vis unita fortior (VIII. vi). Strength united is more powerful (proverbial).
NOTE
1. Nancy A. Mace, Henry Fielding’s Novels and the Classical Tradition (Newark: University of Delaware Press, 1996), p. 93; see also Sheridan Baker’s notes on Lily in his Norton edition of Tom Jones, 2nd edn (New York: Norton, 1995), passim, which extend Martin C. Battestin’s commentary on this subject in the Wesleyan edition.
* Whenever this Word occurs in our Writings, it intends Persons without Virtue, or Sense, in all Stations; and many of the highest Rank are often meant by it.
* The English Reader will not find this in the Poem: For the Sentiment is entirely left out in the Translation.5
* This is the second Person of low Condition whom we have recorded in this History, to have sprung from the Clergy. It is to be hoped such Instances will, in future Ages, when some Provision is made for the Families of the inferior Clergy, appear stranger than they can be thought at present.
* ‘What Modesty or Measure can set Bounds to our Desire of so dear a Friend!’ The Word Desiderium here cannot be easily translated. It includes our Desire of enjoying our Friend again, and the Grief which attends that Desire.
* This is an ambiguous Phrase, and may mean either a Forest well cloathed with Wood, or well stript of it.2
* The Reader may perhaps subdue his own Patience, if he searches for this in Milton.2
* The DEITY.
* By this Word here, and in most other Parts of our Work, we mean every Reader in the World.
† It is happy for M. Dacier that he was not an Irishman.1
* Firm in himself, who on himself relies,
Polish’d and round, who runs his proper Course,
And breaks Misfortunes with superior Force.
MR. FRANCIS.2
*——Each desperate Blockhead dares to write,
Verse is the Trade of every living Wight.
FRANCIS.4
* There is a peculiar Propriety in mentioning this great Actor, and these two most justly celebrated Actresses in this Place; as they have all formed themselves on the Study of Nature only; and not on the Imitation of their Predecessors. Hence they have been able to excel all who have gone before them; a Degree of Merit which the servile Herd of Imitators can never possibly arrive at.
* This Word, which the Serjeant unhappily mistook for an Affront, is a Term in Logic, and means that the Conclusion doth not follow from the Premises.
* Whose Vices are not allayed with a single Virtue.3
* A celebrated Mantua-maker in the Strand, famous for setting off the Shapes of Women.1
* Possibly Circassian.4
* This was the Village where Jones met the Quaker.
* Place me where never Summer Breeze
Unbinds the Glebe, or warms the Trees;
Where ever lowering Clouds appear,
And angry Jove deforms th’ inclement Year.
Place me beneath the burning Ray,
Where rolls the rapi
d Carr of Day;
Love and the Nymph shall charm my Toils,
The Nymph who sweetly speaks, and sweetly smiles.
Mr. Francis.3
* Nerva, Trajan, Adrian, and the two Antonini.4
* See the 2 d Odyssey ver. 175.3
* Lest Posterity should be puzzled by this Epithet, I think proper to explain it by an Advertisement which was published Feb. 1, 1747.
* Meaning, perhaps, the Bank-bill for 100l.
* This is a Fact which I knew happen to a poor Clergyman in Dorsetshire,1 by the Villainy of an Attorney, who not contented with the exorbitant Costs to which the poor Man was put by a single Action, brought afterwards another Action on the Judgment, as it was called. A Method frequently used to oppress the Poor, and bring Money into the Pockets of Attorneys, to the great Scandal of the Law, of the Nation, of Christianity, and even of Human Nature itself.