Poetics. Aristotle. Theodore Alois Buckley (Translator). London. 1857.
The Poetic of Aristotle (Theodore Alois Buckley) (OCR draft) (English) (Theodore Alois Buckley's English translation, first published in 1850 and represented from the Henry G. Bohn 1857 printing; corrected against a second OCR and aligned to the Kassel reference passage sequence.)
Provisional text from uncorrected OCR; expect errors.
10.
mvp-aristotle-comment-1098
1462a15
τῷ μέτρῳ:
as for instance in
Soph.
Trach. 1009
,
Phil. 840
, and
Eurip.
Troad. 590
(
Tyrwhitt).
10.
mvp-aristotle-comment-1099
1462a16
οὐ μικρὸν μέρος,
scil.
ἔχει.
10.
mvp-aristotle-comment-1100
1462a16_2
δι ἧς
refers to
τὴν μουσικήν, which is the more important of the two things (
comp.
6, 1450 b16
). The neglect of
καὶ τὰς ὄψεις in the construction is not unlike that of
καὶ περιπέτεια in
11, 1452a38
. Other instances to be explained on the same principle are
Soph. el. 16, 175a21
ἰδεῖν καὶ λῦσαι τὴν μοχθηρίαν (i. e.
ἰδεῖν ... τὴν μοχθηρίαν), and
De anima 3. 7, 431 a7
λογίζεται καὶ βουλεύεται τὰ μέλλοντα πρὸς τὰ παρόντα (i.e.
λογίζεται ... τὰ μέλλοντα κτέ.).
267.
mvp-aristotle-comment-267
NOTE 267. P. 133.
26.10
THE TRAGIC IMITATION, WHEN ENTIRE—.
Ἡ ὉΛΗ τέχνη.
Heinsius
proposed,
ἡ ΑΛΛΗ τεχνη. But I believe the established reading to be right. The whole art—i. e. Tragedy, as represented; with all its constituent parts, and, as it was said before,
άπαντα μιμεμενη. For it might, as
Aristotle
presently observes, be read, or recited, like an Epic Poem; and, in that view, the comparison here made would not hold.
Τεχνη . . . the Tragic art: for so he uses the word, cap. i. not for the whole Poetic art, but for a single branch of it:
ἐν ταις ειρημεναις ΤΕΧΝΑΙΣ i. e. Epic Poetry, Tragedy, Comedy, &c. So too at the end of that chapter:
τας διαφορας ΤΩΝ ΤΕΧΝΩΝ. And, again, at the end of this chapter, (as I understand the passage,)
της ΤΕΧΝΗΣ ἔργῳ. See
NOTE 277
.
271.
mvp-aristotle-comment-271
NOTE 271. P. 134.
26.10
THE MUSIC AND THE DECORATION, BY THE LATTER OF WHICH THE ILLUSION IS HEIGHTENED, &C.
The Greek, here, in either of the two readings warranted by manuscript authority, is unsatisfactory and suspicious, and the sense, consequently, uncertain. The reading of the old editions —
δὶ ἧς τας ἡδονας ἐπιστανται ἐναργεστατα: which
Victorius
renders —
"per quam voluptates percipiunt evidentissime":
"through, or by means of, which, they perceive the pleasures most evidently." Nothing can well be more harsh, or strange.
ἐπιστανται they perceive: — Who? — The spectators. To this mode of speaking, however, I should not object; because this ellipsis, of
ὁἱ ἀνθρωποι, is frequent in both the Greek and Latin writers. Thus, in the beginning of this chapter,
κνωνται. This answers to that very convenient idiom, of which the French make so much use, and which we so often find the want of
on s'agite — on apperçoit, &c.
1
But, the verb,
ἐπιστανται, will, I apprehend, by no means bear the sense here forced upon it, of perceiving pleasure; or any sense, but that of understanding, or knowing. Were I, therefore, obliged to make some sense of this reading, it would be this: —
"[quae efficiuntur] voluptates, norunt homines apertissime": — "the pleasures, which are produced through which, are clearly understood — well known to all." But this, I confess, is violent interpretation; and, in particular, I doubt whether the word
ἐναργες is ever used, by Aristotle at least, as merely synonymous to
φανερον; as evident to reason or understanding, and opposed to doubtful. It always means, I believe, evident, clear, visible, to the eye of imagination. Thus,
cap. xvii.
—
Δει δε τες μυθες συνισταναι ότι μαλισα ΠΡΟ ΟΜΜΑΤΩΝ τιθέμενον· ὕτω γαρ ἐν ΕΝΑΡΓΕΣΤΑΤΑ ΟΡΩΝ, ώσπερ ΠΑΡ ΑΥΤΟΙΣ ΓΙΓΝΟΜΕΝΟΣ ΤΟΙΣ ΠΡΑΤΤΟΜΕΝΟΙΣ, &c. These words seem to furnish the best comment upon the passage in question, and will perhaps lead us to the most reasonable and least exceptionable interpretation of it; for perfect satisfaction is not, I think, to be expected, in the present condition of the text.
We ought, surely, at all events, to adhere to the proper and clear meaning of the adverb
ἐναργεστατα, as used in the passage just cited; where the word itself, and the explanatory expressions which accompany it, afford a pretty strong presumption, that Aristotle, here, meant to express the particular advantage which Tragedy receives from the
ὄψις, or, from actual representation,
2
3
as giving to the imitation the greatest possible reality of effect, and producing the most perfect illusion in the spectator. Yet this, it must be owned, is very obscurely expressed, if it be expressed, by the Greek; which, according to the best reading, that of
Victorius
, and of many MSS. will stand thus:
και ἐτι, μικρον μερα την μεσικην και την όψιν ἐχει, δὲ ἡς ῾ΑΙ ΗΔΟΝΑΙ ΣΥΝΙΣΤΑΝΤΑΙ ἐναργεστατα: that is, according to the only sense which I can find for it —
"and the decoration, or spectacle; by means of which, the pleasures we receive from Tragedy, are rendered more sensible, striking, illusive," &c. But many objections may, undoubtedly, be made. For the fair and literal version would be this:
"by means of which, the pleasures are formed, composed, constructed, or constituted, in the clearest and most visible manner."
I give, here, what I apprehend to be the only fair sense of the verb,
συνιστασθαι; but it seems to be, by no means, the proper word in this place, and probably is not the word which Aristotle wrote. If any one MS. would offer me
ΠΑΡιστανται, I would readily accept it.
Ælian
, describing the effect of a trumpet, sounding suddenly, at the instant when a famous painting was exhibited, of a warrior in the act of rushing to the battle, says —
ἁμα τε ἐν το μελθ ήκκετο τραχύ και φοβερου και οὐδεικνυτο ἡ γραφη, και ὁ στρατιωτης ἐβλεπετο, το μέλες ΕΝΑΡΓΕΣΤΕΡΑΝ την φαντασιαν τε ἐκβοηθεντα ἐτι και μαλλον ΠΑΡΑΣΤΗΣΑΝΤΟΣ: i. e.
"presenting to the imagination a still more lively and striking image." But again —
ἡδοναι, is not
4
5
6
what one would expect here. To speak, indeed, of terror and pity, as the pleasures of Tragedy, is perfectly agreeable, both to the doctrine, and to the language, of the author, throughout. But, it is not, properly, the pleasure — it is not the terror, or the pity — that is rendered more
ἐναργες; but that pleasure is heightened by the action being rendered so.
Upon the whole, however, I see no other meaning that can be obtained from the words, without still greater violence and improbability of interpretation.
Dacier
,
Batteux
, and
Goulston
, make the assertion —
ὡι ήδοναι, &c. relate to both music and decoration. But it is, surely, quite unwarrantable to give to —
ἩΣ, the sense of,
δὶ ΩΝ, or
δ' 'AIN. Besides that the music, however great the pleasure it may afford, cannot, I think, properly be considered as contributing to the
ἐναργεια, or as heightening the illusion, of Tragedy.
Victorius
, who read
την μεσικην και ΤΑΣ ΟΨΕΙΣ, very consistently made
ἧς refer to
μεσικη only: and
Castelvetro
very properly observes, that, if we read
την όψω —
"le predette parole [. . δι ἧς ἀι ήδοναι, κ. τ. αλ.] havranno rispetto alla vista; & conteneranno la commendatione della detta vista, per la quale si constituisca il diletto più manifestamente che non si fa per le parole dell epopea." p. 690. He appears, I think, to have understood the passage in the way I have proposed. But he mentions another reading, which I have not seen noticed anywhere else —
ἐνΕργεστατα. This had occurred to me, formerly, as a conjecture, before I had seen Castelvetro's commentary. But it gives much the same sense, and would remove no difficulty with respect to the passage itself — though, as I shall presently have occasion to observe, it might suit better with what follows. See
NOTE 277
.
4.
mvp-aristotle-comment-207
Ritter, cap. 26 § 4
ἔπειτα διότι πάντ᾽ ἔχει -τὴν μουσικήν καὶ τὴν ὄψιν ἔχει: iniqua reprehensione repulsa, iam transit ad praestantiam tragoediae prae epopoeia vindicandam, quod ita instituit ut ulna sua adhibita monstret tragoediae non modo quidquam deesse eorum quibus epopoeia instructa sit, sed eandem plura etiam habere quam epopoeiam. -
γὰρ τῷ μέτρῳ ἔξεστι χρῆσθαι: non haec est falsi auctoris sententia, versus epopoeiae proprios, h. e. hexametros heroos, etiam in tragoediam admitti posse, sed ut doceat nullam epopoeiae partem tragoediae deesse, metricam orationem (
τὸ μέτρον) etiam tragoediae competere monet (Aristoteles ipse saltem
τὰ μέτρα scripsisset. conf. Comment. ad c. 1, 6 et 10), ceteras partes communes (
μύθον ἤθη διάνοιαν) silentio praetermittens et festinans ad partes quae tragoediae peculiares epopoeiae desunt, ad
μουσικὴν et
ὄψιν. sed de hoc nomine (
τὴν μουσικήν) quid tandem dicemus? num verus Aristoteles unquam lyricam tragoediae partem
μουσικὴν appellavit? non fecit neque facere potuit: immo proprium eius partis nomen est
μελοποιία. vid. c. 6, 4 et 7. c. 24, 1. itaque hoc nomen nove et mire positum alieni auctoris manum prodit. sententia illa c. 24, 1.
καὶ τὰ μέρη ἔξω μελοποιίας καὶ ὄψεως ταὐτά (
δεῖ ἔχειν τὴν ἐποποιίαν τῇ τραγῳδίᾳ) leviter vitiata et male expressa h. J. repetitur. sed magis offendunt quae sequuntur,
δι' ἧς (
ὄψεως)
αἱ ἡδοναὶ συνίστανται ἐναργέστατα:
ἡδονὴν effici a tragoedia libenter damus,
ἡδονὰς (Lüste vel Freuden) praefracte negamus. interpolator illud a se ante dictum (c. 6, 19) sinistre repetivit. —
καὶ ἐν τῇ ἀναγνωρίσει καὶ ἐπὶ τῶν ἔργων: agnitio non bene memoratur, quia non omnibus tragoediis inest aut inesse debet. conf. c. 10, 2.
ἐπὶ τῶν ἔργων obscure dictum est de rebus ante oculos spectantium exhibendis. alio intellectu
ἐπὶ τῶν ἔργων a vero Aristotele positum est c. 4, 3.