The translator's
feelings
alone must direct him, for
the spirit of poetry is sure to evaporate in literal translation.
the spirit of poetry is sure to evaporate in literal translation.
Camoes - Lusiades
Yet, however unsuccessful others may have been, Camoens
has proved that fire-arms may be introduced with the greatest dignity,
and the finest effect in the epic poem.
As the grand interest of commerce and of mankind forms the subject of
the Lusiad, so, with great propriety, as necessary accompaniments to the
voyage of his hero, the author has given poetical pictures of the four
parts of the world--in the third book a view of Europe; in the fifth, a
view of Africa; and in the tenth, a picture of Asia and America. Homer
and Virgil have been highly praised for their judgment in the choice of
subjects which interested their countrymen, and Statius has been as
severely condemned for his uninteresting choice. But, though the subject
of Camoens be particularly interesting to his own countrymen, it has
also the peculiar happiness to be the poem of every trading nation. It
is the epic poem of the birth of commerce, and, in a particular manner,
the epic poem of whatever country has the control and possession of the
commerce of India. [18]
An unexhausted fertility and variety of poetical description, an
unexhausted elevation of sentiment, and a constant tenor of the grand
simplicity of diction, complete the character of the Lusiad of Camoens:
a poem which, though it has hitherto received from the public most
unmerited neglect, and from the critics most flagrant injustice, was yet
better understood by the greatest poet of Italy. Tasso never did his
judgment more credit than when he confessed that he dreaded Camoens as a
rival; or his generosity more honour than when he addressed the elegant
sonnet to the hero of the Lusiad, commencing--
"Vasco, le cui felici, ardite antenne
In contro al sol, che ne riporta il giorno. "
It only remains to give some account of the version of the Lusiad which
is now offered to the public. Beside the translations mentioned in the
life of Camoens, M. Duperron De Castera, in 1735, gave, in French prose,
a loose unpoetical paraphrase[19] of the Lusiad. Nor does Sir Richard
Fanshaw's English version, published during the usurpation of Cromwell,
merit a better character. Though stanza be rendered for stanza, though
at first view it has the appearance of being exceedingly literal, this
version is nevertheless exceedingly unfaithful. Uncountenanced by his
original, Fanshaw--
"Teems with many a dead-born just. "[20]
Nor had he the least idea of the dignity of the epic style,[21] or of
the true spirit of poetical translation. For this, indeed, no definite
rule can be given.
The translator's feelings alone must direct him, for
the spirit of poetry is sure to evaporate in literal translation.
Indeed, literal translation of poetry is a solecism. You may construe
your author, indeed, but, if with some translators you boast that you
have left your author to speak for himself, that you have neither added
nor diminished, you have in reality grossly abused him, and deceived
yourself. Your literal translation can have no claim to the original
felicities of expression; the energy, elegance, and fire of the original
poetry. It may bear, indeed, a resemblance; but such a one as a corpse
in the sepulchre bears to the former man when he moved in the bloom and
vigour of life.
_Nec verbum verbo curabis reddere, fidus
Interpres,_
was the taste of the Augustan age. None but a poet can translate a poet.
The freedom which this precept gives, will, therefore, in a poet's
hands, not only infuse the energy, elegance, and fire of his author's
poetry into his own version, but will give it also the spirit of an
original.
He who can construe may perform all that is claimed by the literal
translator. He who attempts the manner of translation prescribed by
Horace, ventures upon a task of genius. Yet, however daring the
undertaking, and however he may have failed in it, the translator
acknowledges, that in this spirit he has endeavoured to give the Lusiad
in English. Even farther liberties, in one or two instances, seemed to
him advantageous---- But a minuteness[22] in the mention of these will
not appear with a good grace in this edition of his work; and besides,
the original is in the hands of the world.
MICKLE'S INTRODUCTION TO THE LUSIAD.
If a concatenation of events centred in one great action--events which
gave birth to the present commercial system of the world--if these be of
the first importance in the civil history of mankind, then the Lusiad,
of all other poems, challenges the attention of the philosopher, the
politician, and the gentleman.
In contradistinction to the Iliad and the AEneid, the Paradise Lost has
been called the Epic Poem of Religion. In the same manner may the Lusiad
be named the Epic Poem of Commerce.
has proved that fire-arms may be introduced with the greatest dignity,
and the finest effect in the epic poem.
As the grand interest of commerce and of mankind forms the subject of
the Lusiad, so, with great propriety, as necessary accompaniments to the
voyage of his hero, the author has given poetical pictures of the four
parts of the world--in the third book a view of Europe; in the fifth, a
view of Africa; and in the tenth, a picture of Asia and America. Homer
and Virgil have been highly praised for their judgment in the choice of
subjects which interested their countrymen, and Statius has been as
severely condemned for his uninteresting choice. But, though the subject
of Camoens be particularly interesting to his own countrymen, it has
also the peculiar happiness to be the poem of every trading nation. It
is the epic poem of the birth of commerce, and, in a particular manner,
the epic poem of whatever country has the control and possession of the
commerce of India. [18]
An unexhausted fertility and variety of poetical description, an
unexhausted elevation of sentiment, and a constant tenor of the grand
simplicity of diction, complete the character of the Lusiad of Camoens:
a poem which, though it has hitherto received from the public most
unmerited neglect, and from the critics most flagrant injustice, was yet
better understood by the greatest poet of Italy. Tasso never did his
judgment more credit than when he confessed that he dreaded Camoens as a
rival; or his generosity more honour than when he addressed the elegant
sonnet to the hero of the Lusiad, commencing--
"Vasco, le cui felici, ardite antenne
In contro al sol, che ne riporta il giorno. "
It only remains to give some account of the version of the Lusiad which
is now offered to the public. Beside the translations mentioned in the
life of Camoens, M. Duperron De Castera, in 1735, gave, in French prose,
a loose unpoetical paraphrase[19] of the Lusiad. Nor does Sir Richard
Fanshaw's English version, published during the usurpation of Cromwell,
merit a better character. Though stanza be rendered for stanza, though
at first view it has the appearance of being exceedingly literal, this
version is nevertheless exceedingly unfaithful. Uncountenanced by his
original, Fanshaw--
"Teems with many a dead-born just. "[20]
Nor had he the least idea of the dignity of the epic style,[21] or of
the true spirit of poetical translation. For this, indeed, no definite
rule can be given.
The translator's feelings alone must direct him, for
the spirit of poetry is sure to evaporate in literal translation.
Indeed, literal translation of poetry is a solecism. You may construe
your author, indeed, but, if with some translators you boast that you
have left your author to speak for himself, that you have neither added
nor diminished, you have in reality grossly abused him, and deceived
yourself. Your literal translation can have no claim to the original
felicities of expression; the energy, elegance, and fire of the original
poetry. It may bear, indeed, a resemblance; but such a one as a corpse
in the sepulchre bears to the former man when he moved in the bloom and
vigour of life.
_Nec verbum verbo curabis reddere, fidus
Interpres,_
was the taste of the Augustan age. None but a poet can translate a poet.
The freedom which this precept gives, will, therefore, in a poet's
hands, not only infuse the energy, elegance, and fire of his author's
poetry into his own version, but will give it also the spirit of an
original.
He who can construe may perform all that is claimed by the literal
translator. He who attempts the manner of translation prescribed by
Horace, ventures upon a task of genius. Yet, however daring the
undertaking, and however he may have failed in it, the translator
acknowledges, that in this spirit he has endeavoured to give the Lusiad
in English. Even farther liberties, in one or two instances, seemed to
him advantageous---- But a minuteness[22] in the mention of these will
not appear with a good grace in this edition of his work; and besides,
the original is in the hands of the world.
MICKLE'S INTRODUCTION TO THE LUSIAD.
If a concatenation of events centred in one great action--events which
gave birth to the present commercial system of the world--if these be of
the first importance in the civil history of mankind, then the Lusiad,
of all other poems, challenges the attention of the philosopher, the
politician, and the gentleman.
In contradistinction to the Iliad and the AEneid, the Paradise Lost has
been called the Epic Poem of Religion. In the same manner may the Lusiad
be named the Epic Poem of Commerce.
