Contents
—Spirat adhuc amor,Vivuntque commissi caloresÆoliæ fidibus puellæ.Hor.translation
Among
the many famous Pieces of Antiquity which are still to be seen at
Rome
, there is the Trunk of a Statue
1
which has lost the Arms, Legs, and Head; but discovers such an exquisite Workmanship in what remains of it, that
Michael Angelo
declared he had learned his whole Art from it. Indeed he studied it so attentively, that he made most of his Statues, and even his Pictures in that
Gusto
, to make use of the
Italian
Phrase; for which Reason this maimed Statue is still called
Michael Angelo's
School.
A
Fragment
of
Sappho
, which I design for the Subject of this Paper
2
, is in as great Reputation among the Poets and Criticks, as the mutilated Figure above-mentioned is among the Statuaries and Painters. Several of our Countrymen, and Mr.
Dryden
in particular, seem very often to have copied after it in their Dramatick Writings; and in their Poems upon Love.
Whatever might have been the Occasion of this Ode, the English Reader will enter into the Beauties of it, if he supposes it to have been written in the Person of a Lover sitting by his Mistress. I shall set to View three different Copies of this beautiful Original: The first is a Translation by
Catullus
, the second by Monsieur
Boileau
, and the last by a Gentleman whose Translation of the
Hymn to Venus
has been so deservedly admired.
Ad Lesbiam
Ille mî par esse deo videtur,Ille, si fas est, superare divos,Qui sedens adversus identidem te,Spectat, et audit.Dulce ridentem, misero quod omnisEripit sensus mihi: nam simul te,Lesbia, adspexi, nihil est super mîQuod loquar amens.Lingua sed torpet, tenuis sub artusFlamnia dimanat, sonitu suopteTinniunt aures, gemina tegunturLumina nocte.
My
learned Reader will know very well the Reason why one of these Verses is printed in
Roman
Letter
3
; and if he compares this Translation with the Original, will find that the three first Stanzas are rendred almost Word for Word, and not only with the same Elegance, but with the same short Turn of Expression which is so remarkable in the
Greek
, and so peculiar to the
Sapphick
Ode. I cannot imagine for what Reason Madam
Dacier
has told us, that this Ode of
Sappho
is preserved entire in
Longinus
, since it is manifest to any one who looks into that Author's Quotation of it, that there must at least have been another Stanza, which is not transmitted to us.
The second Translation of this Fragment which I shall here cite, is that of Monsieur
Boileau
.
Heureux! qui prés de toi, pour toi seule soûpire:Qui jouït du plaisir de t'entendre parler:Qui te voit quelquefois doucement lui soûrire.Les Dieux, dans son bonheur, peuvent-ils l'égaler?Je sens de veine en veine une subtile flammeCourir par tout mon corps, si-tost que je te vois:Et dans les doux transports, où s'egare mon ame,Je ne sçaurois trouver de langue, ni de voix.Un nuage confus se répand sùr ma vuë,Je n'entens plus, je tombe en de douces langueurs;Et pâle, sans haleine, interdite, esperduë,Un frisson me saisit, je tremble, je me meurs.
The Reader will see that this is rather an Imitation than a Translation. The Circumstances do not lie so thick together, and follow one another with that Vehemence and Emotion as in the Original. In short, Monsieur
Boileau
has given us all the Poetry, but not all the Passion of this famous Fragment. I shall, in the last Place, present my Reader with the
English
Translation.
Instead of giving any Character of this last Translation, I shall desire my learned Reader to look into the Criticisms which
Longinus
has made upon the Original. By that means he will know to which of the Translations he ought to give the Preference. I shall only add, that this Translation is written in the very Spirit of
Sappho
, and as near the
Greek
as the Genius of our Language will possibly suffer.
Longinus
has observed, that this Description of Love in
Sappho
is an exact Copy of Nature, and that all the Circumstances which follow one another in such an Hurry of Sentiments, notwithstanding they appear repugnant to each other, are really such as happen in the Phrenzies of Love.
I wonder, that not one of the Criticks or Editors, through whose Hands this Ode has passed, has taken Occasion from it to mention a Circumstance related by
Plutarch
.
That
Author in the famous Story of
Antiochus
, who fell in Love with
Stratonice
, his Mother-in-law, and (not daring to discover his Passion) pretended to be confined to his Bed by Sickness, tells us, that
Erasistratus
, the Physician, found out the Nature of his Distemper by those Symptoms of Love which he had learnt from
Sappho's
Writings
4
.
Stratonice
was in the Room of the Love-sick Prince, when these Symptoms discovered themselves to his Physician; and it is probable, that they were not very different from those which
Sappho
here describes in a Lover sitting by his Mistress. This Story of
Antiochus
is so well known, that I need not add the Sequel of it, which has no Relation to my present Subject.
C.
Footnote 1:
The Belvidere Torso.
return to footnote mark
Footnote 2:
The other translation by Ambrose Philips. See note to No.
223
.
return
Footnote 3:
Wanting in copies then known, it is here supplied by conjecture.
return
Footnote 4:
In Plutarch's
Life of Demetrius.
'When others entered Antiochus was entirely unaffected. But when Stratonice came in, as she often did, he shewed all the symptoms described by Sappho, the faltering voice, the burning blush, the languid eye, the sudden sweat, the tumultuous pulse; and at length, the passion overcoming his spirits, a swoon and mortal paleness.'
return
Contents
Homines ad Deos nullâ re propiùs accedunt, quam salutem Hominibus dando.Tull.translation
Human Nature appears a very deformed, or a very beautiful Object, according to the different Lights in which it is viewed. When we see Men of inflamed Passions, or of wicked Designs, tearing one another to pieces by open Violence, or undermining each other by secret Treachery; when we observe base and narrow Ends pursued by ignominious and dishonest Means; when we behold Men mixed in Society as if it were for the Destruction of it; we are even ashamed of our Species, and out of Humour with our own Being:
But
in another Light, when we behold them mild, good, and benevolent, full of a generous Regard for the publick Prosperity, compassionating
each
1
other's Distresses, and relieving each other's Wants, we can hardly believe they are Creatures of the same Kind. In this View they appear Gods to each other, in the Exercise of the noblest Power, that of doing Good; and the greatest Compliment we have ever been able to make to our own Being, has been by calling this Disposition of Mind Humanity. We cannot but observe a Pleasure arising in our own Breast upon the seeing or hearing of a generous Action, even when we are wholly disinterested in it. I cannot give a more proper Instance of this, than by a Letter from
Pliny
, in which he recommends a Friend in the most handsome manner, and, methinks, it would be a great Pleasure to know the Success of this Epistle, though each Party concerned in it has been so many hundred Years in his Grave.
To MAXIMUS.What I should gladly do for any Friend of yours, I think I may now with Confidence request for a Friend of mine.Arrianus Maturiusis the most considerable Man of his Country; when I call him so, I do not speak with Relation to his Fortune, though that is very plentiful, but to his Integrity, Justice, Gravity, and Prudence; his Advice is useful to me in Business, and his Judgment in Matters of Learning: His Fidelity, Truth, and good Understanding, are very great; besides this, he loves me as you do, than which I cannot say any thing that signifies a warmer Affection. He has nothing that's aspiring; and though he might rise to the highest Order of Nobility, he keeps himself in an inferior Rank; yet I think my self bound to use my Endeavours to serve and promote him; and would therefore find the Means of adding something to his Honours while he neither expects nor knows it, nay, though he should refuse it.Something, in short, I would have for him that may be honourable, but not troublesome; and I entreat that you will procure him the first thing of this kind that offers, by which you will not only oblige me, but him also; for though he does not covet it, I know he will be as grateful in acknowledging your Favour as if he had asked it2.Mr.Spectator,The Reflections in some of your Papers on the servile manner of Education now in Use, have given Birth to an Ambition, which, unless you discountenance it, will, I doubt, engage me in a very difficult, tho not ungrateful Adventure. I am about to undertake, for the sake of theBritishYouth, to instruct them in such a manner, that the most dangerous Page inVirgilorHomermay be read by them with much Pleasure, and with perfect Safety to their Persons.Could I prevail so far as to be honoured with the Protection of some few of them, (for I am not Hero enough to rescue many) my Design is to retire with them to an agreeable Solitude; though within the Neighbourhood of a City, for the Convenience of their being instructed in Musick, Dancing, Drawing, Designing, or any other such Accomplishments, which it is conceived may make as proper Diversions for them, and almost as pleasant, as the little sordid Games which dirty School-boys are so much delighted with. It may easily be imagined, how such a pretty Society, conversing with none beneath themselves, and sometimes admitted as perhaps not unentertaining Parties amongst better Company, commended and caressed for their little Performances, and turned by such Conversations to a certain Gallantry of Soul, might be brought early acquainted with some of the most politeEnglishWriters. This having given them some tolerable Taste of Books, they would make themselves Masters of theLatinTongue by Methods far easier than those inLilly, with as little Difficulty or Reluctance as young Ladies learn to speakFrench, or to singItalianOperas. When they had advanced thus far, it would be time to form their Taste something more exactly: One that had any true Relish of fine Writing, might, with great Pleasure both to himself and them, run over together with them the bestRomanHistorians, Poets, and Orators, and point out their more remarkable Beauties; give them a short Scheme of Chronology, a little View of Geography, Medals, Astronomy, or what else might best feed the busy inquisitive Humour so natural to that Age. Such of them as had the least Spark of Genius, when it was once awakened by the shining Thoughts and great Sentiments of those admired Writers, could not, I believe, be easily withheld from attempting that more difficult Sister Language, whose exalted Beauties they would have heard so often celebrated as the Pride and Wonder of the whole Learned World. In the mean while, it would be requisite to exercise their Style in Writing any light Pieces that ask more of Fancy than of Judgment: and that frequently in their Native Language, which every one methinks should be most concerned to cultivate, especially Letters, in which a Gentleman must have so frequent Occasions to distinguish himself. A Set of genteel good-natured Youths fallen into such a Manner of Life, would form almost a little Academy, and doubtless prove no such contemptible Companions, as might not often tempt a wiser Man to mingle himself in their Diversions, and draw them into such serious Sports as might prove nothing less instructing than the gravest Lessons. I doubt not but it might be made some of their Favourite Plays, to contend which of them should recite a beautiful Part of a Poem or Oration most gracefully, or sometimes to join in acting a Scene ofTerence, Sophocles,or our ownShakespear. The Cause ofMilomight again be pleaded before more favourable Judges,Cæsara second time be taught to tremble, and another Race ofAtheniansbe afresh enraged at the Ambition of anotherPhilip. Amidst these noble Amusements, we could hope to see the early Dawnings of their Imagination daily brighten into Sense, their Innocence improve into Virtue, and their unexperienced Good-nature directed to a generous Love of their Country.I am, &c.
T.
Footnote 1:
of each
return to footnote mark
Footnote 2:
Pliny, Jun, Epist. Bk. II. Ep. 2. Thus far the paper is by John Hughes.
return
Contents
O Pudor! O Pietas!Mart.translation
Looking over the Letters which I have lately received from from my Correspondents, I met with the following one, which is written with such a Spirit of Politeness, that I could not but be very much pleased with it my self, and question not but it will be as acceptable to the Reader.
Mr. Spectator1,You, who are no Stranger to Publick Assemblies, cannot but have observed the Awe they often strike on such as are obliged to exert any Talent before them. This is a sort of elegant Distress, to which ingenuous Minds are the most liable, and may therefore deserve some remarks in your Paper. Many a brave Fellow, who has put his Enemy to Flight in the Field, has been in the utmost Disorder upon making a Speech before a Body of his Friends at home: One would think there was some kind of Fascination in the Eyes of a large Circle of People, when darting altogether upon one Person. I have seen a new Actor in a Tragedy so bound up by it as to be scarce able to speak or move, and have expected he would have died above three Acts before the Dagger or Cup of Poison were brought in. It would not be amiss, if such an one were at first introduced as a Ghost or a Statue, till he recovered his Spirits, and grew fit for some living Part.As this sudden Desertion of one's self shews a Diffidence, which is not displeasing, it implies at the same time the greatest Respect to an Audience that can be. It is a sort of mute Eloquence, which pleads for their Favour much better than Words could do; and we find their Generosity naturally moved to support those who are in so much Perplexity to entertain them. Iwasextremely pleased with a late Instance of this Kind at the Opera ofAlmahide, in the Encouragement given to a young Singer2, whose more than ordinary Concern on her first Appearance, recommended her no less than her agreeable Voice, and just Performance. Meer Bashfulness without Merit is awkward; and Merit without Modesty, insolent. But modest Merit has a double Claim to Acceptance, and generally meets with as many Patrons as Beholders.I am, &c.
It is impossible that a Person should exert himself to Advantage in an Assembly, whether it be his Part either to sing or speak, who lies under too great Oppressions of Modesty. I remember, upon talking with a Friend of mine concerning the Force of Pronunciation, our Discourse led us into the Enumeration of the several Organs of Speech which an Orator ought to have in Perfection, as the Tongue, the Teeth
the Lips
, the Nose, the Palate, and the Wind-pipe. Upon which, says my Friend, you have omitted the most material Organ of them all, and that is the Forehead.
But notwithstanding an Excess of Modesty obstructs the Tongue, and renders it unfit for its Offices, a due Proportion of it is thought so requisite to an Orator, that Rhetoricians have recommended it to their Disciples as a Particular in their Art.
Cicero
tells us that he never liked an Orator who did not appear in some little Confusion at the Beginning of his Speech, and confesses that he himself never entered upon an Oration without Trembling and Concern. It is indeed a kind of Deference which is due to a great Assembly, and seldom fails to raise a Benevolence in the Audience towards the Person who speaks. My Correspondent has taken notice that the bravest Men often appear timorous on these Occasions, as indeed we may observe, that there is generally no Creature more impudent than a Coward.
—Linguá melior, sedfrigida belloDextera—
A
bold
Tongue and a feeble Arm are the Qualifications of
Drances
in
Virgil
; as
Homer
, to express a Man both timorous and sawcy, makes use of a kind of Point, which is very rarely to be met with in his Writings; namely, that he had the Eyes of a Dog, but the Heart of a Deer
3
.
A just and reasonable Modesty does not only recommend Eloquence, but sets off every great Talent which a Man can be possessed of. It heightens all the Virtues which it accompanies like the Shades in Paintings, it raises and rounds every Figure, and makes the Colours more beautiful, though not so glaring as they would be without it.
Modesty is not only an Ornament, but also a Guard to Virtue. It is a kind of quick and delicate
Feeling
in the Soul, which makes her shrink and withdraw her self from every thing that has Danger in it. It is such an exquisite Sensibility, as warns her to shun the first Appearance of every thing which is hurtful.
I cannot at present recollect either the Place or Time of what I am going to mention; but I have read somewhere in the History of Ancient
Greece
, that the Women of the Country were seized with an unaccountable Melancholy, which disposed several of them to make away with themselves. The Senate, after having tried many Expedients to prevent this Self-Murder, which was so frequent among them, published an Edict, That if any Woman whatever should lay violent Hands upon her self, her Corps should be exposed naked in the Street, and dragged about the City in the most publick Manner. This Edict immediately put a Stop to the Practice which was before so common. We may see in this Instance the Strength of Female Modesty, which was able to overcome the Violence even of Madness and Despair. The Fear of Shame in the Fair Sex, was in those Days more prevalent than that of Death.
If Modesty has so great an Influence over our Actions, and is in many Cases so impregnable a Fence to Virtue; what can more undermine Morality than that Politeness which reigns among the unthinking Part of Mankind, and treats as unfashionable the most ingenuous Part of our Behaviour; which recommends Impudence as good Breeding, and keeps a Man always in Countenance, not because he is Innocent, but because he is Shameless?
Seneca
thought Modesty so great a Check to Vice, that he prescribes to us the Practice of it in Secret, and advises us to raise it in ourselves upon imaginary Occasions, when such as are real do not offer themselves; for this is the Meaning of his Precept, that when we are by ourselves, and in our greatest Solitudes, we should fancy that
Cato
stands before us, and sees every thing we do. In short, if you banish Modesty out of the World, she carries away with her half the Virtue that is in it.
After these Reflections on Modesty, as it is a Virtue; I must observe, that there is a vicious Modesty, which justly deserves to be ridiculed, and which those Persons very often discover, who value themselves most upon a well-bred Confidence. This happens when a Man is ashamed to act up to his Reason, and would not upon any Consideration be surprized in the Practice of those Duties, for the Performance of which he was sent into the World. Many an impudent Libertine would blush to be caught in a serious Discourse, and would scarce be able to show his Head, after having disclosed a religious Thought. Decency of Behaviour, all outward Show of Virtue, and Abhorrence of Vice, are carefully avoided by this Set of Shame-faced People, as what would disparage their Gayety of Temper, and infallibly bring them to Dishonour. This is such a Poorness of Spirit, such a despicable Cowardice, such a degenerate abject State of Mind, as one would think Human Nature incapable of, did we not meet with frequent Instances of it in ordinary Conversation.
There is another Kind of vicious Modesty which makes a Man ashamed of his Person, his Birth, his Profession, his Poverty, or the like Misfortunes, which it was not in his Choice to prevent, and is not in his Power to rectify. If a Man appears ridiculous by any of the afore-mentioned Circumstances, he becomes much more so by being out of Countenance for them. They should rather give him Occasion to exert a noble Spirit, and to palliate those Imperfections which are not in his Power, by those Perfections which are; or to use a very witty Allusion of an eminent Author, he should imitate
Cæsar
, who, because his Head was bald, cover'd that Defect with Laurels.
C.
Footnote 1:
This letter is by John Hughes.
return to footnote mark
Footnote 2:
Mrs. Barbier
return
Footnote 3:
Iliad
, i. 225.