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Additional resources for Medical Analogy in Latin Satire
Furthermore, Mary Claire Randolph proposed that this imagery went out of fashion later, in the seventeenth and eighteenth centuries, when vices were no longer characterised as ulcers but as ruling passions that needed to be tempered by reason and judgement rather than healed by a physician-satirist (1941, pp. 125–6). Rationalistic terminology replaced the physical terms that had been common in earlier Renaissance discussions of satire. It was thus in the sixteenth- and early seventeenth- century theoretical works on satire that the medical task was most widely acknowledged.
16 Heinsius explained that the act of cleansing immoral habits was needed before the mind could attain moral consummation and true virtue (1629a, p. 55). Thus, the ethical task and moral value already emphasised by the Roman satirists and other earlier authors received an influential theoretical affirmation here, where satire was defined as a means of moral instruction through purgation. In studying Heinsius’s literary criticism, J. H. ] the creation of an emotional equilibrium, which is characteristic of the emotional state of the rational man” (1984, p.
Sweet and mild remedies were more efficient than caustic and irritating means in curing the diseases of the mind (morbi animorum). The latter way merely exacerbated the condition and day by day turned the situation to the worse, so that finally no hope of sanity remained. In his Discourse concerning the original and progress of satire (1693), John Dryden, for his part, described the two Latin authors as follows: And let the Manes of Juvenal forgive me if I say that this way of Horace was the best for amending manners, as it is the most difficult.