lecture silencieuse

Suétone: Aug., 39

XXXIX. impetratisque a senatu decem adiutoribus unum quemque equitum rationem uitae reddere coegit atque in exprobratis alios poena, alios ignominia notauit, plures admonitione, sed uaria. lenissimum genus admonitionis fuit traditio coram pugillarium, quos taciti et ibidem statim legerent; notauitque aliquos, quod pecunias leuioribus usuris mutuati grauiore faenore collocassent.

XXXIX. With the assistance of ten senators, he obliged each of the Roman knights to give an account of his life: in regard to those who fell under his displeasure, some were punished; others had a mark of infamy set against their names. The most part he only reprimanded, but not in the same terms. The mildest mode of reproof was by delivering them tablets, the contents of which, confined to themselves, they were to read on the spot. Some he disgraced for borrowing money at low interest, and letting it out again upon usurious profit.

Quintilien: Institutions Oratoires, 1, 1, 32 sq (trad. H. E. Butler)

You will hardly believe how much reading is delayed by undue haste. If the child attempts more than his powers allow, the inevitable result is hesitation, interruption and repetition, and the mistakes which he makes merely lead him to lose confidence in what he already knows. section 33Reading must therefore first be sure, then connected, while it must be kept slow for a considerable time, until practice brings speed unaccompanied by error. section 34For to look to the right, which is regularly taught, and to look ahead depends not so much on precept as on practice; since it is necessary to keep the eyes on what follows while reading out what precedes, with the resulting difficulty that the attention of the mind must be divided, the eyes and voice being differently engaged. It will be found worth while, when the boy begins to write out words in accordance with the usual practice, to see that he does not waste his labour in writing out common words of everyday occurrence. section 35He can readily learn the explanations or glosses, as the Greeks call them, of the more obscure words by the way and, while he is still engaged on first rudiments, acquire what would otherwise demand special time to be devoted to it. And as we are still discussing minor details, I would urge that the lines, which he is set to copy, should not express thoughts of no significance, but convey some sound moral lesson.

Ovide: Métamorphoses, 9.568 sq.; hist. de Byblis et Caunus

Talia nequiquam perarantem plena reliquit 565
cera manum, summusque in margine versus adhaesit.
Protinus inpressa signat sua crimina gemma,
quam tinxit lacrimis (linguam defecerat umor),
deque suis unum famulis pudibunda vocavit
et pavidum blandita “fer has, fidissime, nostro”– 570
dixit, et adiecit longo post tempore “fratri.”
Cum daret, elapsae manibus cecidere tabellae.
Omine turbata est: misit tamen. Apta minister
tempora nactus adit traditque latentia verba.

Attonitus subita iuvenis Maeandrius ira 575
proicit acceptas lecta sibi parte tabellas
vixque manus retinens trepidantis ab ore ministri
“dum licet, o vetitae scelerate libidinis auctor,
effuge!” ait: “qui, si nostrum tua fata pudorem
non traherent secum, poenas mihi morte dedisses.”

Here when she dropped the tablet from her hand,
it was so full of fond words, which were doomed
to disappointment, that the last line traced
the edge: and without thinking of delay,
she stamped the shameful letter with her seal,
and moistened it with tears (her tongue failed her
for moisture). Then, hot-blushing, she called one
of her attendants, and with timid voice
said, coaxing, “My most trusted servant, take
these tablets to my–” after long delay
she said, “my brother.” While she gave the tablets
they suddenly slipped from her hands and fell.

Although disturbed by this bad omen, she
still sent the letter, which the servant found
an opportunity to carry off.
He gave the secret love-confession. This
her brother, grandson of Maeander, read
but partly, and with sudden passion threw
the tablets from him. He could barely hold
himself from clutching on the throat of her
fear-trembling servant; as, enraged, he cried,
“Accursed pander to forbidden lust,
be gone!–before the knowledge of your death
is added to this unforeseen disgrace!”

Ovide: Héroïdes, 21.1 sq.; histoire de Cydippe et Acontius

[ Littera pervenit tua, quo consuevit, Aconti,
Et paene est oculis insidiate meis. ]
Pertimui, scriptumque tuum sine murmure legi,
Iuraret ne quos inscia lingua deos.
Et, puto, captasses iterum, nisi, ut ipse fateris,
Promissam scires me satis esse semel.
Nec lectura fui, sed, si tibi dura fuissem,
Aucta foret saevae forsitan ira deae.

I READ over your letter in silent fear, nor suffered so much as a murmur to escape me, lest my tongue might rashly swear by some of the gods. I even think you would have ensnared me again, but that, as you own yourself, you knew it was enough I was once promised to you. [5] Nor would I have read it over, but from a fear that my obstinacy might have encreased the anger of the too cruel goddess.

Cicéron: Tusc., 5.116 (trad. CD Yonge)

XL. [116] In surditate vero quidnam est mali? Erat surdaster M. Crassus, sed aliud molestius, quod male audiebat, etiamsi, ut mihi videbatur, iniuria. [Epicurei] Nostri Graece fere nesciunt nec Graeci Latine. Ergo hi in illorum et illi in horum sermone surdi, omnesque nos in eis linguis quas non intellegimus, quae sunt innumerabiles, surdi profecto sumus. ‘At vocem citharoedi non audiunt’. Ne stridorem quidem serrae, tum cum acuitur, aut grunditum cum iugulatur suis nec, cum quiescere volunt, fremitum murmurantis maris; et si cantus eos forte delectant, primum cogitare debent, ante quam hi sint inventi, multos beate vixisse sapientis, deinde multo maiorem percipi posse legendis iis quam audiendis voluptatem.

XL. Now, as to the evil of being deaf. M. Crassus was a little thick of hearing; but it was more uneasiness to him that he heard himself ill spoken of, though, in my opinion, he did not deserve it. Our Epicureans cannot understand Greek, nor the Greeks Latin: now, they are deaf reciprocally as to each other’s language, and we are all truly deaf with regard to those innumerable languages which we do not understand. They do not hear the voice of the harper; but, then, they do not hear the grating of a saw when it is setting, or the grunting of a hog when his 206throat is being cut, nor the roaring of the sea when they are desirous of rest. And if they should chance to be fond of singing, they ought, in the first place, to consider that many wise men lived happily before music was discovered; besides, they may have more pleasure in reading verses than in hearing them sung.

Plaute, Pseudolus, 49 sq.

Cal.
Recita modo: ex tabellis iam faxo scies
quam subito argento mi usus invento siet.
Ps.
‘Leno me peregre militi Macedonio
minis viginti vendidit, voluptas mea;
et prius quam hinc abiit, quindecim miles minas
dederat; nunc unae quinque remorantur minae.
ea caúsa miles hic reliquit symbolum,
expressam in cera ex anulo suam imaginem,
ut qui huc adferret eius similem symbolum,
cum eo simul me mitteret. ei rei dies
haec praestituta est, proxuma Dionysia.’
cras ea quidem sunt.
Cal.
Prope adest exitium mihi,
nisi quid mihi in te est auxili.
Ps.
Sine pellegam.
Cal.
Sino, nám mihi videor cúm ea fabularier;
lege: dulce amarumque una nunc misces mihi.

CALIDORUS Read on now; I’ll soon cause you to know from the letter how suddenly there’s need for me for one of silver to be found.
PSEUDOLUS (reading on) . « The procurer has sold me, my love, for twenty minæ, to a Macedonian officer from abroad. Before he departed hence, the Captain paid him fifteen minœ; only five minæ now are remaining unpaid. On that account the Captain left here a token–his own likeness impressed on wax by his ring–that he who should bring hither a token like to that, together with him the procurer might send me. The next day hence, on the Festival of Bacchus, is the one fixed for this matter. »
CALIDORUS Well, that’s to-morrow; my ruin is near at hand, unless I have some help in you.
PSEUDOLUS Let me read it through.
CALIDORUS I permit you; for I seem to myself to be talking to her. Read on; the sweet and the hitter are you now mingling together for me.

Plaute: Le Persan, 500 & 528

Dor.
Bene dictis tuís bene facta aurés meae auxilium expóscunt.
Tox.
Tuom prómeritumst, merito út faciam. et ut mé scias esse ita fácturum,
tabellás tene has, péllege.
Dor.
Istaé quid ad mé?
Tox.
Immo ád te attinént et tuá refert.
nam ex Pérsia sunt haec állatae mihi a méo ero.
D.
Quando?
T.
Haud dúdum.
Dor.
Quid istaé narrant?
Tox.
Percóntare ex ipsís. ipsae tibi nárrabunt.
Dor. (500)
Cedo sáne [mihi].
Tox.
At clare récitato.
Dor.
Tace, dúm pellego.
Tox.
Hau verbúm faciam
Dor.
Salutem dicit Toxilo Timarchides
et familiae omni. si valetis, gaudeo.
ego valeo recte et rem gero et facio lucrum,
neque istóc redire his octo possum mensibus, (505)
itaque hic est quod me detinet negotium.
Chrysopolim Persae cepere urbem in Arabia,
plenam bonarum rerum atque antiquom oppidum:
ea comportatur praeda, ut fiat auctio
publicitus; ea res me domo expertem facit. (510)
operam atque hospitium ego isti praehiberi volo,
qui tibi tabellas adfert. cura quae is volet,
nam is mihi honores suae domi habuit maxumos.
Quíd id ad me aut ad meam rem refert, Persae quid rerum gerant
aut quid erus tuos?
Tox.
Tace, stultiloque; nescis quid te instet boni (515)
neque quam tibi Fortuna faculam lucrifera adlucere volt.
(…)
Tox.
Quíd igitur? postquam recitasti quod erat cerae creditum,
iam mihi credis?DORDALUS My ears are wanting some kind deeds by way of assistance to these kind words.
TOXILUS It’s only your deserts, that I should do as you deserve. And that you may know that I will do so, take this letter (showing him a letter) ; read it over.
DORDALUS What has this got to do with me?
TOXILUS Why yes, it bears reference to yourself, and it does relate to you. But it has just now been brought me from Persia, from my master.
DORDALUS When?
TOXILUS Not long since.
DORDALUS What does it say?
TOXILUS Make enquiry of its own self: it will tell you itself.
DORDALUS Give it me, then. (Taking it from TOXILUS.)
TOXILUS But read it aloud.
DORDALUS Be silent while I read it over.
TOXILUS I’ll not utter a word.
DORDALUS (reading) . « Timarchides sends health to Toxilus and all the family. If you are well, I am glad; I am quite well, and carrying on my business, and am making money; and I am not able to return home for these eight months, for there is some business which detains me here; the Persians have taken Chrysopolis, a city of Arabia, full of good things, and an ancient town; there the booty is being collected, that a public auction may be made; this matter causes me to be absent from home. I wish attention and hospitality to be shown to the person who brings this letter to you. Attend to what he wants; for at his own house at home he has shown me the greatest attentions. » What has it to do with me or my welfare, what matters the Persians are about, or what your master is doing?
TOXILUS Hold your tongue, silly babbler; you don’t know what blessing awaits you. It’s in vain that Fortune is ready to light for you her torch that leads to profit.
(…)
TOXILUS What then? After you have read over what has been committed to the wax, do you believe me now?

Horace: Sat., 2.5.51-55; 66-69 (trad. C. Smart)

perraro haec alea fallit.
qui testamentum tradet tibi cumque legendum,
abnuere et tabulas a te removere memento,
sic tamen, ut limis rapias, quid prima secundo
cera velit versu; solus multisne coheres,
veloci percurre oculo.

Whoever delivers his will to you to read, be mindful to decline it, and push the parchment from you: [do it] however in such a manner, that you may catch with an oblique glance, what the first page intimates to be in the second clause: run over with a quick eye, whether you are sole heir, or co-heir with many.

tabulas socero dabit atque
ut legat orabit; multum Nasica negatas
accipiet tandem et tacitus leget invenietque
nil sibi legatum praeter plorare suisque.

Then the son-in-law shall proceed thus: he shall deliver his will to his father-in-law, and entreat him to read it; Nasica will at length receive it, after it has been several times refused, and silently peruse it; and will find no other legacy left to him and his, except leave to lament.

Horace: Sat., 1.3.64 sq (trad. C. Smart)

qualem me saepe libenter
obtulerim tibi, Maecenas, ut forte legentem 65
aut tacitum inpellat quovis sermone

I often have presented myself to you, Maecenas, so as perhaps impertinently to interrupt a person reading, or musing, with any kind of prate?

Lecture silencieuse, attestations anciennes

-428 G – Dans l’Hippolyte d’Euripide, 856 sq., Thésée lit en silence une lettre que tient Phèdre morte.
-424 G – dans les Cavaliers d’Aristophane, 1ère scène, Démosthène lit en silence une tablette envoyée par un oracle.
– 4e s. G – Antiphane: Sappho, Kock 196; Athénée, 10.450c; énigme.
– 200 env. L – Plaute: Les Bacchis, 995; Le Persan, 500 & 528; Pseudolus, 49, en contexte privé, révélation à un tiers du contenu d’une lettre.
– 50 env. L – César: De bell. gall.;
– 50 env. L – Cicéron: Tusc., 5.116.
-30 env. L – Horace: Sat., 1.3.64sq.
-30 env. L – Horace: Sat., 2.5.51-55; 66-69.
8 env. L – Ovide: Héroïdes, 21; histoire de Cydippe et Acontius.
8 env. L – Ovide: Métamorphoses, 9.568 sq.; hist. de Byblis et Caunus.
60 env.. L – Pétrone, Satiricon, 58, 7.
70 G – d’après Plutarque (la Fortune d’Alexandre, fr. 340b), Alexandre lit en silence une lettre de sa mère, à l’étonnement de ses soldats.
95. L – Quintilien: Institutions Oratoires, 1, 1, 32 sq; l’enfant s’exerce à lire de + en + rapidement suppresssion progressive de l’oralité.
110 env.  G – dans Plutarque (Brutus, v), César lit en silence devant Caton une lettre que lui a envoyé la soeur de celui-ci; aussi Caton min., 24.
122 env. L – Suétone: Aug., 39, punition des chevaliers déméritants.
2e s. G – dans le Criterium, Claude Ptolémée observe qu’il arrive qu’on lise en silence pour mieux se concentrer sur le sens des mots.
2e s. G – Lucien: Adv. ind., 2.
349 G – dans un prêche de Carême, Saint Cyrille de Jérusalem encourage les femmes à bouger leurs lèvres sans bruit lorsqu’elles lisent durant les cérémonies.
4e s. L – Consultus Fortunatianus, Ars rhetorica, III, 159, 8.
384 L – Augustin: Confessions, VI,iii, 3.
386 L – Augustin: Confessions, VIII, xii, 29.
5e s. G – Aristaenetos: Hercher 140-42; histoire de Cydippe et Acontius.
7e s. L – Isidore de Séville, Sentences, III, 14, 9 (689 B).