While the shadow of freedom
remained
in Portugal, the greatest
men of that nation, in the days of Lusian heroism, thought and conducted
themselves in the spirit of Camoens.
men of that nation, in the days of Lusian heroism, thought and conducted
themselves in the spirit of Camoens.
Camoes - Lusiades
_--This fiction, in
poetical conduct, bears a striking resemblance to the digressive
histories with which Homer enriches and adorns his poems, particularly
to the beautiful description of the feast of the gods with "the
blameless Ethiopians. " It also contains a masterly commentary on the
machinery of the Lusiad. The Divine Love conducts GAMA to India. The
same Divine Love is represented as preparing to reform the corrupted
world, when its attention is particularly called to bestow a foretaste
of immortality on the heroes of the expedition which discovered the
eastern world. Nor do the wild fantastic loves, mentioned in this little
episode, afford any objection against this explanation, an explanation
which is expressly given in the episode itself. These wild fantastic
amours signify, in the allegory, the wild sects of different
enthusiasts, which spring up under the wings of the best and most
rational institutions; and which, however contrary to each other, all
agree in deriving their authority from the same source.
[565] _A young Actaeon. _--The French translator has the following
characteristic note: "This passage is an eternal monument of the
freedoms taken by Camoens, and at the same time a proof of the
imprudence of poets; an authentic proof of that prejudice which
sometimes blinds them, notwithstanding all the light of their genius.
The modern Actaeon of whom he speaks, was King Sebastian. He loved the
chase; but, that pleasure, which is one of the most innocent and one of
the most noble we can possibly taste, did not at all interrupt his
attention to the affairs of state, and did not render him savage, as our
author pretends. On this point the historians are rather to be believed.
And what would the lot of princes be, were they allowed no relaxation
from their toils, while they allow that privilege to their people?
Subjects as we are, let us venerate the amusements of our sovereigns;
let us believe that the august cares for our good, which employ them,
follow them often even to the very bosom of their pleasures. "
Many are the strokes in the Lusiad which must endear the character of
Camoens to every reader of sensibility. The noble freedom and manly
indignation with which he mentions the foible of his prince, and the
flatterers of his court, would do honour to the greatest names of Greece
or Rome.
While the shadow of freedom remained in Portugal, the greatest
men of that nation, in the days of Lusian heroism, thought and conducted
themselves in the spirit of Camoens. A noble anecdote of this brave
spirit offers itself. Alonzo IV. , surnamed the Brave, ascended the
throne of Portugal in the vigour of his age. The pleasures of the chase
engrossed all his attention. His confidants and favourites encouraged,
and allured him to it. His time was spent in the forests of Cintra,
while the affairs of government were neglected or executed by those
whose interest it was to keep their sovereign in ignorance. His
presence, at last, being necessary at Lisbon, he entered the council
with all the brisk impetuosity of a young sportsman, and with great
familiarity and gaiety entertained his nobles with the history of a
whole month spent in hunting, in fishing, and shooting. When he had
finished his narrative, a nobleman of the first rank rose up: "Courts
and camps," said he, "were allotted for kings, not woods and deserts.
Even the affairs of private men suffer when recreation is preferred to
business. But when the whims of pleasure engross the thoughts of a king,
a whole nation is consigned to ruin. We came here for other purposes
than to hear the exploits of the chase, exploits which are only
intelligible to grooms and falconers. If your majesty will attend to the
wants, and remove the grievances of your people, you will find them
obedient subjects; if not----" The king, starting with rage, interrupted
him, "If not, what? " "If not," resumed the nobleman, in a firm tone,
"they will look for another and a better king. " Alonzo, in the highest
transport of passion, expressed his resentment, and hasted out of the
room. In a little while, however, he returned, calm and reconciled: "I
perceive," said he, "the truth of what you say.
poetical conduct, bears a striking resemblance to the digressive
histories with which Homer enriches and adorns his poems, particularly
to the beautiful description of the feast of the gods with "the
blameless Ethiopians. " It also contains a masterly commentary on the
machinery of the Lusiad. The Divine Love conducts GAMA to India. The
same Divine Love is represented as preparing to reform the corrupted
world, when its attention is particularly called to bestow a foretaste
of immortality on the heroes of the expedition which discovered the
eastern world. Nor do the wild fantastic loves, mentioned in this little
episode, afford any objection against this explanation, an explanation
which is expressly given in the episode itself. These wild fantastic
amours signify, in the allegory, the wild sects of different
enthusiasts, which spring up under the wings of the best and most
rational institutions; and which, however contrary to each other, all
agree in deriving their authority from the same source.
[565] _A young Actaeon. _--The French translator has the following
characteristic note: "This passage is an eternal monument of the
freedoms taken by Camoens, and at the same time a proof of the
imprudence of poets; an authentic proof of that prejudice which
sometimes blinds them, notwithstanding all the light of their genius.
The modern Actaeon of whom he speaks, was King Sebastian. He loved the
chase; but, that pleasure, which is one of the most innocent and one of
the most noble we can possibly taste, did not at all interrupt his
attention to the affairs of state, and did not render him savage, as our
author pretends. On this point the historians are rather to be believed.
And what would the lot of princes be, were they allowed no relaxation
from their toils, while they allow that privilege to their people?
Subjects as we are, let us venerate the amusements of our sovereigns;
let us believe that the august cares for our good, which employ them,
follow them often even to the very bosom of their pleasures. "
Many are the strokes in the Lusiad which must endear the character of
Camoens to every reader of sensibility. The noble freedom and manly
indignation with which he mentions the foible of his prince, and the
flatterers of his court, would do honour to the greatest names of Greece
or Rome.
While the shadow of freedom remained in Portugal, the greatest
men of that nation, in the days of Lusian heroism, thought and conducted
themselves in the spirit of Camoens. A noble anecdote of this brave
spirit offers itself. Alonzo IV. , surnamed the Brave, ascended the
throne of Portugal in the vigour of his age. The pleasures of the chase
engrossed all his attention. His confidants and favourites encouraged,
and allured him to it. His time was spent in the forests of Cintra,
while the affairs of government were neglected or executed by those
whose interest it was to keep their sovereign in ignorance. His
presence, at last, being necessary at Lisbon, he entered the council
with all the brisk impetuosity of a young sportsman, and with great
familiarity and gaiety entertained his nobles with the history of a
whole month spent in hunting, in fishing, and shooting. When he had
finished his narrative, a nobleman of the first rank rose up: "Courts
and camps," said he, "were allotted for kings, not woods and deserts.
Even the affairs of private men suffer when recreation is preferred to
business. But when the whims of pleasure engross the thoughts of a king,
a whole nation is consigned to ruin. We came here for other purposes
than to hear the exploits of the chase, exploits which are only
intelligible to grooms and falconers. If your majesty will attend to the
wants, and remove the grievances of your people, you will find them
obedient subjects; if not----" The king, starting with rage, interrupted
him, "If not, what? " "If not," resumed the nobleman, in a firm tone,
"they will look for another and a better king. " Alonzo, in the highest
transport of passion, expressed his resentment, and hasted out of the
room. In a little while, however, he returned, calm and reconciled: "I
perceive," said he, "the truth of what you say.
