214.
mvp-aristotle-comment-214
NOTE 214
24.3
P. 116. HOMER GAVE BOTH THE FIRST, AND THE MOST PERFECT, EXAMPLE.
Ὃις ἅπασιν Ὁμηρος κέχρηται, ΚΑΙ πρῶτος, ΚΑΙ ἱκανῶς.
—
"Neque quemquam alium, cujus operis primus auctor fuerit, in eo perfectissimum, præter HOMERUM, et Archilochum, reperiemus."
Vell. Paterculus, I. 5.
Victorius, and other commentators, have, I think, done some injustice to the force of Aristotle's expression here, by taking the adverb,
ἱκανῶς
, too literally. They render it
"ita ut satis putari debeat."
(Vict.)—
"accurate satis."
(Goulston.) &c. This gives the word, indeed, but falls short of the meaning, which
Castelvetro alone has, according to my idea, adequately expressed:
"Gran lode è quella, che è data da Aristotele ad Homero, che egli sia stato il primo, che abbia usate tutte e quattro le spetie dell' Epopea, &c. e le habbia usate bene & perfettamente."
And his translation is—
"Le quali cose tutte Homero usò, e primiero, e perfettamente."
Undoubtedly, the literal meaning of
ἱκανῶς
is,
sufficiently well; but in Poetry nothing is sufficiently well, that is not as well, or nearly as well, as possible: and, farther, if I am not mistaken, the Greek writers, not unfrequently, use
ἱκανὸς
and
ἱκανῶς
, as the Italians use the word
affai; sometimes for enough, (which, I suppose, is the primary signification of
affai,) and sometimes for much, a great deal, very, &c.
Ἱκανήν· ἀρκέσαν, ΠΟΛΛΗΝ.
Hefych.
215.
mvp-aristotle-comment-215
NOTE 215
24.5
P. 117. IF THE EPIC POEM WERE REDUCED FROM ITS ANTIENT LENGTH, SO AS NOT TO EXCEED THAT OF SUCH A NUMBER OF TRAGEDIES AS ARE PERFORMED SUCCESSIVELY AT ONE HEARING.
If we knew certainly, how many Tragedies were performed at one hearing, (
ἐις μίαν ἀκρόασιν
,) we should know, with equal certainty, to what length Aristotle thought the Epic Poem ought to be reduced, in order to be perfectly, or sufficiently,
ευσύνοπτον
. But, unfortunately, the premises here are not less obscure than the conclusion; the information to be picked up in antient authors, relative to the Tragic contests and the Tetralogia, being extremely imperfect and unsatisfactory. Let us however try, what little glimmering of light may be thrown upon this subject, from those authors, or from the nature of the thing itself.
The general principle, upon which Aristotle here fixes the length of an Epic Poem, is the same with that, upon which he
fixes the length of a Tragedy: viz.
"that it should be such as to admit of our comprehending, at one view, the beginning and the end. And this,"
he goes on,
"would be the case, were it reduced from its antient length, so as not to exceed that of such a number of Tragedies, as are performed successively at one hearing."
Here then is a rule, which, at the time he wrote it, was as clear and determinate, as if he had expressly said, that an Epic Poem ought not to exceed a certain number of verses. But, as an ingenious friend has suggested to me,
"he probably chose to put his rule in the way he has put it, rather than in this latter way, as wishing to convey an intimation, that the length of an Epic Poem should be such, as would admit of its being fairly recited, or read, in a single day."
It seems to have been a commonly received opinion, that the four dramas of each Poet, which composed the Tetralogia, were always performed at one hearing—in one day
1
. In this case, if one Poet only produced his Tetralogia, there could be but four Tragedies; if two, there must be eight; if three, twelve, and so on: there could be no intermediate numbers. In so obscure a subject, I certainly shall not take upon me to decide. The passage, however, commonly adduced, I believe, as the principal authority in this matter, from Diogenes Laertius, appears to me to be against this supposition. The words are these:
Ἐκείνοι [sc. Tragici] τέτρασι δράμασιν ἠγωνίζοντο, Διονυσίοις, Ληναίοις, Παναθηναίοις, Χύτροις, ὧν τὸ τέταρτον ἦν σατυρικόν· τὰ δὲ τέτταρα δράματα ἐκαλεῖτο Τετραλογία.
2
— Here are four festivals, and four dramas; and the most obvious meaning of the passage, surely, is, that each contending Poet produced, not his entire Tetralogia at the same festival, but one Tragedy only at each different festival. And so If. Casaubon appears to have understood it.
"Quot Athenis Liberalia agitabantur, tot fabulas di- versas a Tragicis Poetis doceri solitas legimus."
3
But it seems difficult to reconcile this account with what is generally, I think, said, and what Casaubon himself has elsewhere said, of the satyric piece;
4
viz. that it was played between, or after, the serious Tragedies, on each festival, by way of relaxation and relief. For, to say, that of the four dramas exhibited by each Poet on the four different festivals, the fourth was a satyric drama, (
ὧν τὸ ΤΕΤΑΡΤΟΝ ἦν σατυρικόν
), is to say, pretty plainly, that all the satyric pieces were performed together at the fourth and last festival, the
Χύτροι
. And so indeed some commentators seem to have understood it
5
. Perhaps the matter might, not unreasonably, be compromised, by supposing the rule, in fact, to have been, that, of the different Poets contending on each day, one should always produce the satyric drama of his Tetralogia, and that drama always close the exhibition of the day. But I forbear to indulge conjecture farther upon this dark subject. Let us return to Aristotle and his rule.
Dacier tells us, very gravely, that twelve, and sometimes sixteen, Tragedies were performed in one day:
6
an account, which, upon the very face of it, exceeds all bounds of probability. It is rather difficult to conceive, that the representation of a single Tragedy could take up less time than three hours. If however we suppose it to have taken up only two, and also, what could hardly be the case, that Tragedy succeeded Tragedy without any intermission, just
as scene succeeded scene in the same piece, the whole exhibition of the day, according to Dacier's lowest statement, would have taken up 24, and according to his highest, 32 hours. But is it conceivable, that any audience, however intemperate their fondness for this amusement, could sit so many hours together to hear Tragedies, and to hear them attentively, so as to judge of, and decide upon, their comparative merits? — This account, therefore, of Dacier, that the number of Tragedies performed
"at one hearing,"
and to the same audience, (for that is implied,) amounted to twelve, we may venture at once to reject as the most palpable impossibility. Shall we then suppose eight, the next lowest number possible, on the supposition, that the four dramas of the Tetralogia were exhibited in one day? The representation of eight Tragedies, we may venture to say, could not possibly take up less time than sixteen hours. Let any man conceive himself sitting in a Theatre, and hearing Tragedy after Tragedy, from six o'clock in the morning till ten at night, and then pronounce as to the probability of even this supposition. If we reject this number, and still adhere to the common notion of these exhibitions, we shall be reduced to a single Tetralogia; in which case there can have been no rival exhibition on the same day. It seems therefore impossible to adjust this matter in any reasonable way, without supposing, that the four dramas of the Tetralogia were exhibited on different festivals: a supposition, I think, fairly deducible from the passage of Diog. Laertius above quoted. A supposition too, which seems to be rendered more probable from the very nature of rival exhibitions; as each contending Poet would then produce his drama at the same hearing, each hearing would be a distinct day of contest, and there would be, at each contest, a sufficient ground of judgment upon the comparative merits of each performance. This idea will allow us to assign about twelve hours, as the utmost time taken up by the whole exhibition of the day; and the great difference of length, which we observe in the Greek Tra-
gedies that are extant, will also allow us to conclude, that, occasionally, five, or possibly even six Tragedies, might be brought within that compass, or nearly so
7
. On this ground, then, it will appear, I believe, that the extent, to which Aristotle proposed to limit the Epic Poem, could hardly exceed that of about 7000 lines.
But, if we admit this, we must of course admit, that he meant to include the Poems of Homer in the number of those which he regarded as too long. And that he did so mean, however unwilling Dacier and other commentators are to allow it,
8
I have no doubt. For, 1. The actual length of those Poems seems sufficiently to prove this. The number of lines in the Iliad is nearly 15,000; in the Odyssey, nearly 12,000. Now whoever can believe it possible, that an audience could sit, and make a common practice of sitting, 22, or even 18 hours together, to hear Tragedies, (which, at the lowest allowance, of two hours only for the performance of each piece, must have been the case, if Homer's Poems fell within Aristotle's rule,) may believe, that he thought those Poems of a proper length. Dacier, indeed, tells us, that even the Iliad may be read through in a single day
9
. For a wager, indeed, I will not say what might be done, if we had reading races
at Newmarket. But, 2. Had Aristotle meant to except Homer, why not expressly except him? Gladly as he appears to seize every opportunity of giving the Poet his just praise, would he not, here also, have opposed his conduct to that of other Poets, as he has done in so many other instances? Or why, indeed, refer us to the number of Tragedies successively performed in one day, when he might as well have referred at once to the Iliad, or the Odyssey? All this seems to leave no doubt, that he thought those Poems drawn out to too great a length. And this is also conformable to what he afterwards says, of the advantage which the Tragic has above the Epic Poem in this circumstance, that it effects its purpose
"in a shorter compass"
—
ἐν ἐλάττονι μήκει
.
10
I do not forget what he had said in the preceding chapter—that if Homer had taken the whole war for his subject, his Poem would not have been
ευσύνοπτον
: which, it may be urged, implies, that he thought it
πως ευσύνοπτον
as Homer had managed it, and therefore not too long. But the contradiction here is merely apparent. The
ευσύνοπτον
admits of degrees; and all that Aristotle appears to mean, in the passage before us, is, that the Poems of Homer would have been more
ευσύνοπτα
, and, in that respect, more perfect, had they been shorter.
But, to return once more to the dramatic exhibitions—the time of twelve hours seems to be the very utmost that can reasonably be allowed, and is more, I believe, than will readily be allowed, without considering the particular character of the Athenians, and the circumstances attending these theatrical exhibitions. The intemperate fondness of that people for these amusements is well known; and Aristotle himself gives us a pretty strong picture of it, when he says, though only in the way of hyperbolical supposition,
"if A HUNDRED Tragedies were to be exhibited in concurrence*."
11
We must, also, consider the variety of subjects in the
different Tragedies performed, and, indeed, the variety resulting from the very nature of the Greek drama, with its choral troop, its odes, its accompaniments of music and dance: the relief, also, of the satyric drama, which closed the performance by way of Farce; the pleasure of comparing the rival Poets and actors, the zeal of party in favour of this, or that, particular Poet or performer, &c.—And we may add to all this a curious circumstance in the dramatic history of the Greeks; that the people never sate
ἄσιτοι θεωροῦντες
, but eat, and drank, and regaled themselves with cakes, and nuts, and wine, during the performance, like an English audience at Sadler's Wells, or Bartholomew Fair.
12
In the whole theatrical system of the antients, and every thing relating to it, all seems to have been proportionably vast, extravagant, and gigantic. Their immense theatres, their colossal dresses, the stilts, buskins, or heroic pattens, on which the actor was mounted,
13
their masks that covered the whole head, their loud, chanting, and speaking-trumpet declamation
14
—all this is upon the same scale with the intemperate eagerness of the people for these amusements, the number of Tragedies exhibited in one day, and, we may add, the almost incredible number said to have been written even by their best Poets. Would not this last circumstance alone, supposing not a single drama to have been preserved, have furnished a reasonable proof,
à priori
, or, at least, a strong presumption, that the Greek Tragedy must have been, in many respects, a simple, unequal, imperfect thing, just such as, in fact, and prejudice apart, we
find it to be? SOPHOCLES, confessedly the most correct and polished of the three great Tragic Poets, is said to have written above an hundred Tragedies.
15
216.
mvp-aristotle-comment-216
NOTE 216
24.9
P. 117. FOR, IN THIS RESPECT ALSO, THE NARRATIVE IMITATION IS ABUNDANT, AND VARIOUS, BEYOND THE REST.
Περιττὴ γὰρ καὶ ἡ διηγηματικὴ μίμησις τῶν ἄλλων.
—
περιττὴ
is rendered, by almost all the commentators,
eximia, præstantior
,
more excellent, than the other imitations; which makes Aristotle directly contradict himself. And this Victorius allows, at the same time that he adheres to that sense:—
"præstantiorem esse [hanc poesin] inter cæteras, et altiorem locum tenere."
How this can be reconciled with the critic's decided preference of Tragedy in the last chapter, I do not see. I believe Dacier is right, in giving to
περιττὴ
, in this passage, the sense of,
more abundant—
la plus excessive de toutes.
16
The text, however, appears to me to be defective: for what becomes of the
καὶ
, which Dacier, and other translators, have been forced to neglect? The only fair version of the passage, as we now read it, is this:—
"for the narrative imitation ALSO, is more abundant, &c. ΚΑΙ ἡ διηγ. μιμ. "
— of which I can make no reasonable sense. Farther, some word seems wanting, to express in what the Epic is
περιττὴ
; and this Dacier found himself obliged to supply in his translation and note:
en cela la plus excessive—.
I cannot, therefore, help suspecting, that
τούτοις [sc. ξενικοῖς ὀνόμασι]
, or rather
ταύτῃ
, has been omitted; and that we should read thus—
περιττὴ γὰρ, καὶ ΤΑΥΤΗι, ἡ διηγηματικὴ μίμησις τῶν ἄλλων
"In this respect too"
—alluding to the several other respects mentioned in this chapter, in which the Epic imitation was
περιττὴ τῶν ἄλλων
: as, in the time of its action, and the length of the Poem itself; in its Episodes, and the variety and
μεγαλοπρέπεια
arising from them, and from the admission of contemporary events; in the degree, also, to which it admits of the wonderful, and even the incredible. This, also, agrees perfectly with what he had said,
cap. xxii.
καὶ ἐν μὲν τοῖς ἡρωικοῖς ΑΠΑΝΤΑ χρήσιμα τὰ εἰρημένα.
17
217.
mvp-aristotle-comment-217
NOTE 217
24.11
P. 117. HAVE MORE MOTION.
Κινητικά.
The scruple of Victorius, who proposed to read
κινητά
, from a doubt, whether
κινητικὰ
would admit of a passive sense, seems to have been ill-founded. The passage in
Plutarch, De primo frigido
, referred to by Goulston in his note, is this:
ὡς βραδεῖα καὶ ΣΤΑΣΙΜΟΣ [ἀντίκειται] πρὸς ὀξυρροπὸν καὶ ΚΙΝΗΤΙΚΟΝ.
P. 1755, ed. H. S.
But the word is used in the same sense by Aristotle himself, in the 50th of the
Harmonic Problems, p. 770,
where
κινητικὰ
is applied to the acuter sound of a concord, on account of the velocity of its vibrations, and opposed to
ἠρεμαῖον
, by which he characterizes the graver sound.
218.
mvp-aristotle-comment-218
NOTE 218
24.11
P. 117. THE OTHER, ADAPTED TO ACTION AND BUSINESS.
Πρακτικόν.
— See
NOTE 45, P. 234.
219.
mvp-aristotle-comment-219
NOTE 219
24.14
P. 118. THE POET, IN HIS OWN PERSON, &C.
The reader may compare
Plato's account of Homer, De Rep. lib. iii. p. 393, ed. Serr. p. 178, ed. Massey.
220.
mvp-aristotle-comment-220
NOTE 220
24.15
P. 118. BUT EPIC POETRY----ADMITS EVEN THE IMPROBABLE AND INCREDIBLE, FROM WHICH THE HIGHEST DEGREE OF THE SURPRISING RESULTS, BECAUSE, THERE, THE ACTION IS NOT SEEN.
Δεῖ μὲν οὖν ἐν ταῖς Τραγῳδίαις ποιεῖν τὸ θαυμαστὸν· μᾶλλον δ’ ἐνδέχεται ἐν τῇ ἐποποιΐᾳ τὸ ἄλογον, δι’ ὃ συμβαίνει μάλιστα τὸ θαυμαζον, διὰ τὸ μὴ ὁρᾶν ἐις τὸν πράττοντα.
Such is the reading which I have followed. The sense, which I have given it, accords very nearly, if not exactly, with that given by Victorius and Goulston, and adopted by Dacier and M. Batteux
18
. Victorius supports his emendation—
ΑΛΟΓΟΝ
, instead of
ἀνάλογον
—by reasons of considerable cogency: viz. the difficulty, or, rather, the impossibility, of making any satisfactory sense of
τὸ ἀνάλογον
, as the rest of the passage stands;
19
the explanatory instance itself, which immediately follows, and is, plainly, an instance of the
ἄλογον
, and even expressly called
γελοῖον
,
ridiculously improbable; and the similar instance, presently after given, of the landing of Ulysses in the Odyssey, which he expressly calls,
τὰ ἐν Ὀδυσσειᾳ ΑΛΟΓΑ
, &c.
But, though I think the sense of the passage, thus read, and thus explained, is, in itself, unexceptionable, yet I can by no means rely with perfect confidence upon the reading from which it is obtained. All the manuscripts, it seems, give, with one consent,
ΑΝΑΛΟΓΟΝ
. This circumstance, in a passage not free, in other respects, from suspicion, should be sufficient to prevent our admitting the emendation of Victorius, however probable, without some reserve—
"expectandi codices."
I should perhaps, therefore, have done better, had I omitted the doubtful part of the passage—the words,
τὸ ἀνάλογον, δι’ ὃ μάλιστα συμβαίνει τὸ θαυμαστόν
: for the omission will leave a clear and complete sense; and, moreover, a sense, in which the only meaning that can well be given to the words omitted, seems, in fact, to be implied.
Δεῖ μὲν οὖν ἐν ταῖς τραγῳδίαις ποιεῖν τὸ θαυμαστόν· μᾶλλον δ’ ἐνδέχεται ἐν τῇ ἐποποιΐᾳ, — διὰ τὸ μὴ ὁρᾶν ἐις τὸν πράττοντα.
"The surprising is necessary in Tragedy: but the Epic Poem admits of it to a greater degree, because, there, the action is not seen."
221.
mvp-aristotle-comment-221
NOTE 221.
24.16
P. 119. ACHILLES MAKING SIGNS, &C.
The passage is this:
Λαοῖσιν δ’ ἀνένευε καρήατι δῖος Ἀχιλλεὺς, Οὐδ’ ἔα ἵεμεναι ἐπὶ Ἕκτορι πικρὰ βέλεμνα, Μή τις κῦδος ἄροιτο βαλὼν, ὁ δὲ δεύτερος ἔλθοι.
Il. 22. 205.
222.
mvp-aristotle-comment-222
NOTE 222.
24.18
P. 119. IT CONSISTS IN A SORT OF SOPHISM, &c.
In the words,
δεὶ δὲ τὸν αὐτὸν προσθεῖναι
, inclusively, the text seems evidently mangled beyond all hope of conjectural restoration. This
ulcus insanabile
I presume not to touch, either as commentator, or as translator. I can make nothing consistent of it myself: I have seen nothing consistent made of it by others.
The words,
τοῦτο δὲ ἐστι ψεῦδος
, are ambiguous. Victorius doubts, whether they mean,
"this posterior fact is false,"
(the
τοδὶ γίνεται
,) or,
"this conclusion is false"
—namely,
εἰ τὸ ὕστερον ἐστι, καὶ τὸ πρότερον εἶναι.
What follows, had it been tolerably clear, would, probably, have fixed the sense of
ψεῦδος
. As this is not the case, I have given it that sense which appears to me most obvious; and I think I am warranted by the very same expression used in the same sense, in the
Rhetoric, II. 23, p. 579, A
, where,
ἔστι δὲ τοῦτο ψεῦδος
, clearly means,
this is a false conclusion.
But the most important question is, in what manner Aristotle meant to apply this logical paralogism to Homer's management of fiction. None of the commentators, whom I have seen, appear to me to have given any satisfactory explanation.
The paralogism
παρ’ ἑπόμενον
,
à consequenti
, here alluded to, the reader will find clearly explained in several parts of the philosopher's other works.
20
It consists in taking a proposition as convertible, that is not so. Because rain wets the ground, we conclude, when we see the ground wet, that it must have rained. Because every man in a fever is hot, we conclude, that a person who is hot must be in a fever:
ἀνάγκη ΚΑΙ τὸν θερμὸν πυρέττειν.
These are some of Aristotle's own explanatory instances. Now, he tells us here, that Homer's art of lying—
ψευδῆ λέγειν ὡς δεῖ
—consists in imposing his marvellous fictions upon the reader's imagination by a sort of poetic sophism, similar to this logical sophism. And this is all he says. He has left us to make out the similitude as well as we can. No writer, I believe, ever paid more frequent compliments of this kind to the sagacity of his readers.
Dacier, with other commentators, seems to understand nothing more, than that artful intermixture of historical, or acknowledged, truth, which, by throwing the mind, as it were, into a posture of belief and conviction, has its effect even upon what we know to be feigned, and makes the false pass glibly with the true. But I cannot think, that this comes up to Aristotle's meaning, nor that his observation, here, amounts only to that of
Strabo
:—
ἐκ μηδενὸς ἀληθὲς ἀνάπτειν καινὴν τερατολογίαν, οὐχ Ὁμηρικόν, κ. τ. λ.
21
For no one has attempted to shew, and I believe no one can shew, how that, which Aristotle says of the particular paralogism denominated
παρ’ ἑπόμενον
, is applicable to the intermixture—the mere juxtaposition, of fact and fiction.
The similitude of the logical and poetic sophism appears to me to be this. It is not merely, that, where there is a mixture of history
and fiction, the truth makes the fiction pass; but the comparison, I think, relates to the connection between the fictions of the Poet, considered as cause and effect, as antecedent and consequent. The Poet invents certain extraordinary characters, incidents, and situations. When the actions, and the language, of those characters, and, in general, the consequences of those events, or situations, as drawn out into detail by the Poet, are such as we know, or think, to be true—that is to say, poetically true, or natural; such, as we are satisfied must necessarily, or would probably, follow, if such characters and situations actually existed; this probability, nature, or truth, of representation, imposes on us, sufficiently for the purposes of Poetry. It induces us to believe, with hypothetic and voluntary faith, the existence of those false events, and imaginary personages, those
ἀδύνατα, ἄλογα, ψευδῆ
—those marvellous and incredible fictions, which, otherwise managed, we should have rejected: that is, their improbability, or impossibility, would have so forced themselves upon our notice, as to destroy, or disturb, even the slight and willing illusion of the moment.
Whenever, says the philosopher, supposing such a thing to be, it would certainly be followed by such effects; if we see those effects, we are disposed to infer the existence of that cause. And thus, in Poetry, and all fiction, this is the logic of that temporary imposition on which depends our pleasure. The reader of a play, or a novel, does not, indeed, syllogize, and say to himself
"Such beings as are here supposed, had they existed, must have acted and spoken exactly in this manner; therefore, I believe they have existed:"
—but he feels the truth of the premises, and he consents to feel the truth of the conclusion; he does not revolt from the imagination of such beings. Every thing follows so naturally, and, even, as it seems, so necessarily, that the probability and truth of nature, in the consequences, steals, in a manner, from our view, even the impossibility of the cause, and flings an air of truth over the whole. With respect to fact, indeed, all is equally
ψεῦδος
; for if the causes exist not, neither can the effects. But the consequent lies are so told, as to impose on us, for the moment, the belief of the antecedent, or fundamental fiction.
22
For instances of this art, no reader can be at a loss. He will find them, not only in almost all the
"speciosa miracula"
of Homer, but even in the wilder and more absurd miracles of Ariosto; whose poem is, indeed, a striking example of the most improbable, and, in themselves, revolting lies,
23
to which, however, every poetical reader willingly throws open his imagination; principally, I believe, from the easy charm of his language and versification, and the remarkable distinctness of his painting; but, partly too, from the truth and nature which he has contrived to fling into the detail of his description. But were I to choose, from the productions of poetic genius at large, an example, which would, singly, illustrate this passage of Aristotle, more than any other that I recollect, it should be the
Caliban of Shakspeare.
I shall only add, without troubling the reader with any comment of mine, one passage of the
Rhetoric
, which may serve, both to illustrate the paralogism itself, here alluded to, and to confirm the application which I have given it. In that passage, Aristotle applies the paralogism
παρ’ ἑπόμενον
, to the effect of oratorical elocution, in producing persuasion and conviction in the hearers.
Πιθανοῖ δὲ τὸ πρᾶγμα, καὶ ἡ οἰκεία λέξις· ΠΑΡΑΛΟΓΙΖΕΤΑΙ γὰρ ἡ ψυχὴ, ὡς ἀληθῶς λεγόντων, ὅτι, ἐπὶ τοῖς τοιούτοις, οὕτως ἔχουσιν· ὥστε οἴονται, εἰ καὶ μὴ οὕτως ἔχει, ὡς ὁ λέγων, τὰ πράγματα, οὕτως ἔχειν.
24
"What the Orator says, is, likewise, rendered probable and credible by a suitable diction and elocution. For we are cheated into the persuasion, that the orator speaks truly, merely because we know that men, so circumstanced as he assumes to be, are actually affected in that manner: so that we take it for granted, that things are really as the speaker represents them to be, when, in fact, they are not so."
The art here pointed out by Aristotle, as eminent in Homer's poetry, evidently extends to fiction in general; but, by
ψεῦδη
, I understand him to allude, chiefly, to fictions of the extraordinary, marvellous, and improbable kind—such as require the utmost art and management of the Poet to make them pass. The connection of the whole passage, if I am not mistaken, shews this to be the author's meaning; the application of
ψεῦδη
being fixed, both by the terms
θαυμαστὸν
, and
ἄλογον
, in what precedes, and by the
ἀδύνατα καὶ εἰκότα
which follow, and which I take to be, or, at least, to include, those very
ψευδῆ λεγόμενα ὡς δεῖ
, of which he had, immediately before, been speaking.
223.
mvp-aristotle-comment-223
NOTE 223.
24.21
P. 120. IF, HOWEVER, ANY THING OF THIS KIND, &C.
I much doubt of the integrity of the text. The sense I have given seems to be the only one, which the passage, as it now stands, will reasonably bear. Dacier, after Victorius, understands—
"if the admission of one improbable circumstance be the means of giving more probability to the rest."
I do not well comprehend this: I am sure it is not what Aristotle has said. His words are,
ἂν δὲ θῇ, καὶ φαίνηται εὐλογώτερον
i. e.
"if he has introduced such a circumstance, or incident, and it (not the rest, the whole) has some appearance of probability,"
&c.
I suppose Aristotle meant to say, that, though improbabilities are certainly faults, and ought to be carefully avoided in the first choice and structure of a fable, yet, they might be so well managed by a Poet of genius, (especially in the Epic, which is here the subject,) as to appear rather probable—
εὐλογώτερον
; to pass with some shew of probability; and, in this case, should be admitted, or tolerated, even though pushed to the
ἄτοπον
, or absurd. This sense accords perfectly with what immediately follows, which is precisely an instance of such management; of absurdity, or, at least, improbability, (
τὰ ἐν Ὀδυσσειᾳ ἄλογα
) veiled by the charms of poetry, and finding almost as ready an admission into the imagination of the reader, under the passport of the beauties by which it is accompanied, as if it were, in itself, ever so consonant to nature and experience.
With respect to the words
ἐνδέχεσθαι καὶ ἄτοπον
—it seems necessary to adopt one or the other of the two manuscript readings
ἐκδέχεσθαι
, or
ἀποδέχεσθαι
. The former of these verbs
Mr. Winstanley
takes in the sense of
ἀπείργειν, κωλύειν
, upon the authority of
Suidas
. But in the very passage adduced by that lexicographer, the immediate sense of
ἐκδέχεσθαι
is,
to receive.
Γέρρα τε παρατεταγμένα ἦν, ἐις τὸ ΕΚΔΕΧΕΣΘΑΙ τὰ τῶν βαρβάρων τοξεύματα.
i. e.
to receive them;
and by receiving them to keep them off from their bodies. Arcere, here, is only what we may call the consequential meaning of the word. I do not see, that it may not, in this place, very well bear the sense of receiving, admitting, or, rather, tolerating: but of this I would not be understood to speak positively. This seems, at least, to be the sense, which the purport of the passage requires; and it refers, I think, not to the Poet himself, as some understand it, but to the audience, or the reader. When Aristotle has just said,
ἂν δὲ θῇ
i. e.
"but if he has introduced, or admitted it,"
how can he be understood to add,
"he should admit it?"
Farther, the word
ἀνεκτά
, (
tolerabilia
), which, in the instance immediately subjoined, clearly relates to the hearer, or reader, seems sufficiently to
fix the same reference of the correspondent word,
ἐκδέχεσθαι
, or
ἀποδέχεσθαι
, here.
Mr. Harris, in his Philol. Inquiries, p. 220
, though he has not quoted, or translated, this particular passage, appears, pretty clearly, to allude to it, and to have understood the verb as here explained. He says, speaking of improbabilities in the drama—
"'Tis true, indeed, did such plays exist,"
[
ἂν δὲ θῇ
]
"and were their other dramatic requisites good, these improbabilities might be endured, and the plays be still admired."
The version of
Piccolomini
agrees with mine:—
"Ma se, ponendovisi poi qualche cosa, che in sè habbia del non ragionevole, si adornerà, & si tratterà, in maniera, ch'ella apparir possa ragionevole, potrà, in tal caso, trovarvi luogo."
p. 392.
224.
mvp-aristotle-comment-224
NOTE 224.
24.22
P. 121. THE ABSURDITY IS CONCEALED UNDER THE VARIOUS BEAUTIES, &C.
In the language of
Pindar
,—
Καὶ πού τι καὶ βροτῶν φρένας, ὑπὲρ τὸν ἀληθῆ λόγον, δεδαιδαλμένοι ψεύδεσι ποικίλοις ἐξαπατῶντι μῦθοι. ΧΑΡΙΣ δ’, ἅπερ ἅπαντα τευ- -χει τὰ μείλιχα θνατοῖς, ἐπιφέροισα τιμὰν, ΚΑΙ ΑΠΙΣΤΟΝ ἘΜΗΣΑΤΟ ΠΙΣΤΟΝ ΕΜΜΕΝΑΙ.
Olymp. I.
"L'homme est de glace aux verités, Il est de feu pour les mensonges."
La Fontaine, Fab. 174.
The reader, I believe, will be pleased with the comparison of a poetical passage so remarkably apposite to this observation of the philosopher; and, indeed, to all this part of his treatise, relative to the management of fiction. On account of the same general relation to the subject, I may be excused for adding these agreeable lines of Plautus:—
Sed quasi Poeta, tabulas cum cepit sibi, Quærit quod nusquam est gentium, reperit tamen, Facit illud verisimile quod mendacium est, Nunc ego Poeta fiam.
Pseud. Act I. Sc. 4.
225.
mvp-aristotle-comment-225
NOTE 225.
24.23
P. 121. THE IDLE PARTS OF THE POEM-.
ἈΡΓΑ μέρη.
The expression is best explained, according to my idea of it, by
Castelvetro
.—
"Dobbiamo intendere per parti otiose, quelle, nelle quali il poeta parla di sua persona, & con favella sua ci fa vedere quello che si fa: le quali perciò si domandano, μέρη ἀργὰ, che non sono in atto, ed operanti, come sono quelle, le quali sono rappresentate in palco, & quelle, nelle quali per gli poeti epopei sono introdotte le persone à favellare; le quali parti, perche paiono pressoche montare in palco, ed operare, si contrappongono alle parti otiose, e contengono, principalmente, le sententie, ed, accessoriamente, i costumi."
p. 578.
Dacier's
"parties foibles,"
in which he is followed by
M. Batteux
, presents a different, and, I think, a wrong idea.
226.
mvp-aristotle-comment-226
NOTE 226.
24.23
P. 121. IN WHICH NEITHER MANNERS NOR SENTIMENTS PREVAIL.
It has been inquired, why Aristotle here passes over in silence the passionate parts of the Poem; to which a laboured and splendid diction seems as ill suited, as it is to the expression of manners and sentiments. This inquiry has produced another; whether he did, or did not, mean to include the passionate parts in
διανοητικοῖς
.
Madius
contends that he did:
Victorius
, that he did not. I believe the latter is right. For if we take
διάνοια
, here, in that wide sense which is given it in
cap. xix.
it will include
"whatever is the object of speech;"
25
"every thing,"
as
Mr. Harris
has explained it,
"for which men employ language."
26
If, therefore, the
μέρη διανοητικὰ
, here, comprehend those thoughts which express passion, they will also comprehend such as express manners, or character; from which Aristotle expressly distinguishes them:
μήτε ἠθικοῖς, μήτε διανοητικοῖς.
But, whether he did, or did not, mean to include the passionate parts of the Poem, it seems true, and he would probably have allowed it, that such a diction as he here describes is improper for the expression of passion: nor is this at all inconsistent, as, on a superficial view, it may seem to be, with the following passage in his
Rhetoric
. —
Τὰ δὲ ὀνόματα, τὰ ἐπίθετα, καὶ διπλᾶ πλείω, καὶ τὰ ξένα, μάλιστα ἁρμόττει λέγοντι ΠΑΘΗΤΙΚΩΣ· συγγνώμη γὰρ ὀργιζομένῳ, κακὸν φάναι "ὀυρανόμηκες," "πελώριον" εἰπεῖν, &c.
27
The strong and figurative language, and, what may be called, the natural Poetry of
passion—a sort of Poetry which we every day hear from the mouths of those, who never made, and scarce, perhaps, ever read, a verse—this is a very different thing from the
ΔΙΑΠΟΝΕΙΝ λέξει
, the
ΛΙΑΝ ΛΑΜΠΡΑ λέξις
, of which the philosopher here speaks.—But, for an exact, though short, discussion of this subject, with its proper distinctions and limitations, I must refer the reader to an excellent note on v. 94, of
Horace's Epistle to the Pisos
.
28
It will be found, I think, perfectly consistent with both the passages of Aristotle here considered, and will afford the best support to the above remarks.
29
227.
mvp-aristotle-comment-227
NOTE 227.
24.23
P. 121. OBSCURED BY TOO SPLENDID A DICTION.
ΑΠΟΚΡΥΠΤΕΙ γὰρ πάλιν ἡ λίαν λαμπρὰ λέξις τὰ ἤθη καὶ τὰς διανοἰας.
—In the same sense, in which
ἐγκρύπτεται
is used, in a similar passage of
Longinus, Sect. 15.
—where, speaking of the effect of lively imagery, in stealing one's attention from argument, he says,
Φύσει δέ πως, ἐν τοῖς τοιούτοις ἅπασιν, ἀεὶ τοῦ κρείττονος ἀκούομεν· ὅθεν, ἀπὸ τοῦ ἀποδεικτικοῦ περιελκόμεθα ἐις τὸ κατὰ φαντασίαν ἐκπληκτικόν, ᾧ τὸ πραγματικὸν ΕΓΚΡΥΠΤΕΤΑΙ ΠΕΡΙΛΑΜΠΟΜΕΝΟΝ.
So also,
Sect. 17.
—
ΑΠΕΚΡΥΨΕ τὸ σχῆμα τῷ ΦΩΤΙ ΑΥΤΩ.
—And again—
διὰ ΛΑΜΠΡΟΤΗΤΑ τὴν τέχνην ΑΠΟΣΚΙΑΖΕΙ, καὶ ὁῖον ἐν ΚΑΤΑΚΑΛΥΨΕΙ τηρεῖ.
The following passage of the Rhetoric, concerning the mixture of the argumentative with the pathetic, will also help to illustrate that before us.
Καὶ ὅταν πάθος ποιῇς, μὴ λέγε ἐνθύμημα· ἢ γὰρ ἐκκρούσει τὸ πάθος, ἢ μάτην εἰρημένον ἔσται, τὸ ἐνθύμημα· ἐκκρούουσι γὰρ αἱ κινήσεις ἀλλήλας, αἱ ἅμα καὶ, ἢ ΑΦΑΝΙΖΟΥΣΙΝ, ἢ ἀσθενεῖς ποιοῦσιν.
Rhet. III. 17. p. 604, E.
In the same manner the expression of Aristotle is well explained by
Piccolomini
, in his commentary,
p. 394.
228.
mvp-aristotle-comment-228
NOTE 228.
25.3
P. 123. IN WORDS, EITHER COMMON, OR FOREIGN, &C.
Λέξει ἢ καὶ γλώτταις—.
Heinf. [Heinsius]
ΚΥΡΙΑι λέξει, ἢ καὶ γλώτταις.
The insertion seems necessary, but would, perhaps, be better thus:
λέξει, Η ΚΥΡΙΑι, καὶ γλώτταις,
&c. Victorius and other commentators suppose
κυρίᾳ
to be understood. But this I cannot conceive.
Λέξις
appears clearly to be used here, as in
cap. xxii.
for diction in general, including, as in that chapter, every sort of words.
229.
mvp-aristotle-comment-229
NOTE 229.
25.3
P. 123. WHICH ARE THE PRIVILEGE OF POETS.
ΔΙΔΟΜΕΝ γὰρ ταῦτα τοῖς ποιηταῖς.
The same expression is made use of by
Isocrates
, in the following passage, to which I referred in
NOTE 5, p. 158,
and in which the privileges and advantages of the Poet are well set forth, and the importance of verse to the effect of even the best poetry, is strongly insisted on.
Τοῖς μὲν γὰρ ποιηταῖς πολλοὶ ΔΕΔΟΝΤΑΙ κόσμοι. Καὶ γὰρ πλησιάζοντας τοῖς ἀνθρώποις τοὺς θεοὺς οἷόν τ’ αὐτοῖς ἐστι ποιῆσαι, καὶ διαλεγομένους, καὶ συναγωνιζομένους, οἷς ἂν βουληθῶσι· καὶ περὶ τούτων δηλῶσαι, μὴ μόνον τοῖς τεταγμένοις ὀνόμασιν, ἀλλὰ, τὰ μὲν, ξένοις, τὰ δὲ, καινοῖς, τὰ δὲ, μεταφοραῖς· καὶ μηδὲν παραλιπεῖν, ἀλλὰ πᾶσι τοῖς εἴδεσι διαποικῖλαι τὴν ποἰησιν.
30
Τοῖς δὲ περὶ τοὺς λόγους οὐδὲν ἔξεστι τῶν τοιούτων· ἀλλ’ ἀποτόμως, καὶ τῶν ὀνομάτων τοῖς πολιτικοῖς, καὶ τῶν ἐνθυμημάτων τοῖς περὶ αὐτὰς τὰς πράξεις, ἀναγκαῖόν ἐστι χρῆσθαι.
31
Πρὸς δὲ τούτοις, οἱ μὲν μετὰ μέτρων καὶ ῥυθμῶν ἅπαντα ποιοῦσιν· οἱ δὲ οὐδενὸς τούτων κοινωνοῦσιν· ἃ τοσαύτην ἔχει χάριν, ὥς, ἂν καὶ τῇ λέξει, καὶ τοῖς ἐνθυμήμασιν, ἔχῃ κακῶς, ὅμως ταῖς γε εὐρυθμίαις καὶ ταῖς συμμετρίαις ψυχαγωγοῦσι τοὺς ἀκούοντας. Καταμάθοι δ’ ἄν τις ἐκεῖθεν τὴν δύναμιν αὐτῶν· ἢν γάρ τις τῶν ποιημάτων τῶν εὐδοκιμούντων τὰ μὲν ὀνόματα καὶ τὰς διανοἰας καταλίπῃ, τὸ δὲ ΜΕΤΡΟΝ διαλύσῃ, φανήσεται πολὺ καταδεεστέρα τῆς δόξης, ἧς νῦν ἔχομεν περὶ αὐτῶν.
32
See
NOTE 5, p. 158,
the passage from
Plato
.
230.
mvp-aristotle-comment-230
NOTE 230.
25.4
P. 123. WHAT IS RIGHT IN THE POETIC ART, IS A DISTINCT CONSIDERATION FROM WHAT IS RIGHT IN THE POLITICAL, OR ANY OTHER ART.
This is one of those passages, which the commentators appear to me to have darkened by illustration. See, particularly, Dacier's note. His account of the difference between Poetry and all other arts, seems evidently false. What Aristotle says of Poetry—that it has two kinds of faults, essential, and incidental—is, at least, true of all other imitative arts. It is even true, as Beni has shewn, of Rhetoric and Logic.
33
Aristotle only says, (to give the passage literally,)
"the rightness of the poetic, and the rightness of the political art, are not the same, nor of any other art and the poetic art."
The plain meaning of which appears to me to be that which I have given—that the
ὀρθότης
, or rectitude, of Poetry itself, is not to be confounded with that of Politics, nor of any
other art that may be the incidental subject of the Poetry, which, in itself, may be good, and even excellent, though it may deliver things false or inaccurate in Politics, Natural History, Navigation, Geography, &c. This sense of the passage seems clear of all the difficulties with which the common explanation is embarrassed, and leads naturally to the following division of the faults of Poetry, into essential and incidental. Castelvetro is the only one, of the commentators I have consulted, who appears to agree with me, if I understand him rightly, in this explanation of the passage.
The allusion, here, to the severe objections of PLATO, who would allow of Poetry no farther than as it could be made to coincide with the views of his own strict and moral legislation, has been sufficiently pointed out.
34
The reader may see, particularly, a fine passage to this purpose in the seventh book of his Laws, [
p. 817, ed. Serr.
], where, addressing the Tragic Poets, he refuses to admit them into his republic, till the magistrates have satisfied themselves, by inspection of their poems, that they contain nothing but what is in perfect unison with the laws and moral discipline of the state.
—Μὴ δὴ δόξητε ἡμᾶς ῥᾳδίως γε οὕτως ὑμᾶς ποτε παρ’ ἡμῖν ἐάσειν, σκηνάς τε πήξαντας κατ’ ἀγορὰν, καὶ καλλιφώνους ὑποκριτὰς εἰσαγομένους, μεῖζον φθεγγομένους ἡμῶν, ἐπιτρέψειν ὑμῖν δημηγορεῖν πρὸς παῖδάς τε καὶ γυναῖκας καὶ τὸν πάντα ὄχλον, τῶν αὐτῶν λέγοντας ἐπιτηδευμάτων πέρι μὴ τὰ αὐτὰ ἅπερ ἡμεῖς, ἀλλ’, ὡς τὸ πολὺ, καὶ ἐναντία τὰ πλεῖστα. Σχεδὸν γάρ τοι κἂν μαινοἰμεθα τελέως ἡμεῖς τε καὶ ἅπασα ἡ πόλις, ἥτις ἐν ὑμῖν ἐπιτρέποι δρᾶν τὰ νῦν λεγόμενα, πρὶν κρῖναι τὰς ἀρχὰς, εἴτε ῥητὰ καὶ ἐπιτήδεια πεποιήκατε λέγειν εις τὸ μέσον, εἴτε μή. Νῦν οὖν, παῖδες μαλακῶν μουσῶν ἔκγονοι, ἐπιδείξαντες τοῖς ἄρχουσι πρῶτον τὰς ὑμετέρας παρὰ τὰς ἡμετέρας ᾠδὰς, ἂν μὲν τὰ αὐτὰ γε, ἢ καὶ βελτίω, τὰ παρ’ ὑμῶν φαίνηται λεγόμενα, δώσομεν ὑμῖν χορόν· εἰ δὲ μὴ, ὦ φίλοι, οὐκ ἂν ποτε δυναίμεθα.
—
De Leg. VII. p. 817.
To this way of talking it was a plain and direct answer,
to say—
Οὐχ ἡ αὐτὴ ὀρθότης ἐστὶ τῆς ΠΟΛΙΤΙΚΗΣ καὶ τῆς ΠΟΙΗΤΙΚΗΣ.
In what is added—
οὐδὲ ἄλλης τέχνης καὶ ποιητικῆς
—Aristotle may, I think, be supposed to glance more particularly at that part of the tenth book of Plato's Republic, where he exposes the idle notion, current among the rhapsodists, that Homer was a perfect master of all arts and sciences. And with respect to the absurdity of this notion, Aristotle undoubtedly agreed with him. But there was danger, lest the credit of Homer should suffer from the manner in which Plato combated this idea. For those extravagant admirers of Homer not only asserted the fact, that he had an accurate knowledge of every art and science on which he touched, but they went farther, and maintained, that such accuracy was essential to a good Poet:
Ἀνάγκη γὰρ,
they urged,
τὸν ἀγαθὸν ποιητὴν, εἰ μέλλει περὶ ὧν ἂν ποιῇ, καλῶς ποιήσειν, εἰδότα ἄρα ποιεῖν, ἢ μὴ οἷόντε εἶναι ποιεῖν.
Now Plato, whose object here is to vindicate his rigid exclusion of all mimetic poetry, and that of Homer in particular, from his republic, confutes the fact, without confuting the general position. While he shews the pretensions of the Homerists to be false, he seems, at least, to allow, that they ought to be true. For he flings in no savings; he no where says, what Aristotle has here said for him—that the want of this supposed accurate knowledge of arts and sciences no way affects the character of Homer as a Poet. By denying that he had that knowledge, and, at the same time, not denying, or not expressly denying, that he ought to have it, he leaves the reader to understand, that he meant to detract, on this account, from his merit as an imitator. And this, indeed, is
perfectly consonant to the whole design of this part of his work, which was, to discredit poetic imitation in general, by shewing the distance of its representations from truth.
35
231.
mvp-aristotle-comment-231
NOTE 231.
25.5
P. 123. THE FAULTS OF POETRY, &C.
The original is—
ΑΥΤΗΣ δὲ τῆς ποιητικῆς διττὴ ἡ ἁμαρτία.
The word
αὐτῆς
appears to me to make strange confusion. For Aristotle is here distinguishing two sorts of faults in Poetry, essential and incidental; and his expression, presently after, for the former, is
ΑΥΤΗΣ ἡ ἁμαρτία
—
"a fault of the Poetry itself."
As the text stands, therefore, it is just as if he had said—
"There are two faults of the Poetry itself: one, of the Poetry itself, and the other, incidental."
— Accordingly Dacier, Batteux, and almost all the translators, neglect the word
αὐτῆς
. Possibly it might, originally, have stood thus : —
οὐδὲ ἄλλης τέχνης, καὶ ποιητικῆς ἀυτῆς. Τῆς ΔΕ ποιητικῆς,
&c.
232.
mvp-aristotle-comment-232
NOTE 232.
25.6
P. 123. IF THE POET HAS UNDERTAKEN TO IMITATE WITHOUT TALENTS FOR IMITATION--.
Εἰ μὲν γὰρ προείλετο μιμήσασθαι ἀδυναμίαν.
—So, the MSS. But
ἀδυναμία
never, I believe, means
impossibility, but
want of power, incapacity. This was, long ago, sufficiently proved by Victorius. If the word be right, some preposition must be wanting. Heinsius supplies—
ΚΑΤ’ ἀδυναμίαν
. The credit of the conjecture is due to Castelvetro. Still the phrase,
μιμήσασθαι κατ’ ἀδυναμίαν
, for
imitating without ability, or talents, for imitation, is harsh, and, as far as I know, unsupported by any other example. It seems not improbable, that Aristotle might have written it—
ΠΑΡΑ ΔΥΝΑΜΙΝ
. Supposing the three first letters of the preposition to have been destroyed, the passage would stand thus—
μιμήσασθαι * * ΑΔΥΝΑΜΙΝ
: which it was obvious enough for the transcriber to miscorrect into
ἀδυναμίαν
. The phrase,
προείλετο μιμήσασθαι παρὰ δύναμιν
, would be clear and unexceptionable. So,
cap. ix.
—
παρὰ τὴν δύναμιν παρατείναντες μῦθον.
Victorius remarks, and, I think, justly, that Horace probably had his eye upon this passage, in the lines—
Sumite materiam vestris, qui scribitis, æquam Viribus; et versate diu, quid ferre recusent, Quid valeant, humeri. ... Cui lecta potenter erit res, &c.
—
Epist. ad Pis. v. 38, &c.
—where Aristotle's
προαιρεῖσθαι
, he thinks, is expressed by
"sumite materiam,"
and,
"lecta res:"
and
κατ’ ἀδυναμίαν
glanced at in the other expressions, but, particularly, in the adverb—
"potenter."
36
233.
mvp-aristotle-comment-233
NOTE 233.
25.7
P. 123. TO HAVE REPRESENTED THINGS IMPOSSIBLE WITH RESPECT TO SOME OTHER ART, &c.
No interpretation that I have seen, or been able to devise, of this whole ambiguous, perplexed, and, probably, mangled passage, is without its difficulties. All I could do was, to choose that, which, after the closest attention to the original, and to the best comments, appeared to me
"minimis urgeri."
I will not attempt to drag the reader after me, through the detail of my own doubts and embarrassments. But lest my version, from that degree of closeness, to which, in all passages where the meaning is doubtful, I have thought it right to confine myself, should retain, in some degree, the ambiguity, or obscurity, of the original, some explanation may be necessary.
By the various expressions,
μιμήσασθαι κατ’ ἀδυναμίαν — ἁμαρτία ἡ καθ’ αὑτὴν — αὐτῆς — καθ’ ἑαυτὴν,
and, above all, by
ΚΑΚΟΜΙΜΗΤΩΣ ἔγραψε
, which seems to fix clearly the sense of the rest, Aristotle means, I think, to indicate all such faults as are incompatible with good imitation—that is, in his view, with good Poetry. All other faults he denominates,
κατὰ συμβεβηκὸς
—
incidental. Faults he allows them to be; but smaller, and more pardonable, faults:
ΕΛΑΤΤΟΝ γὰρ, εἰ μὴ ᾔδει,
&c. In this class he reckons,
τὰ ἀδύνατα
—
things impossible. The expression is unhappily ambiguous : for we may understand either
ἀδύνατα in general, or,
ἀδύνατα κατ’ ἰατρικὴν ἢ ἄλλην τέχνην.
The commentators are divided. I cannot be of their party, who adopt the first of these senses. I see not how impossibilities, or absurdities,
37
in general, could, consist-
ently with Aristotle's principles, be admitted by him into the number of merely incidental faults—
κατὰ συμβεβηκὸς
—such as affected not the Poetry itself. We must, I think, understand—
ἁμαρτήματα ἢ ἀδύνατα
—
things inaccurate, or, what is worse, impossible,
καθ’ ἑκάστην τέχνην
—
upon the principles of some other art.
38
Aristotle then goes on, and applies his solution, founded on the foregoing distinction, to the worst species of such incidental faults—to things
ἀδύνατα
. Take, he says, the worst: suppose the Poet to have represented something impossible, with respect to some particular art, as that of medicine, geography, &c. This, strictly speaking, is a fault; but it is a fault that may even be justified, (
ὀρθῶς ἔχοι
,) if, by means of it, the Poet has answered, better than he could have done without it, the end of his own art, &c. Still, he continues, supposing this not to be the case, we are to consider, whether the fault, admitting it to be a fault, be
τῶν κατὰ τὴν τέχνην, ἢ κατ’ ἄλλο συμβεβηκὸς
, &c. If the pursuit of Hector cannot be absolutely justified by the
θαυμαστὸν
, the
ἔκπληξις
which is produced by it, still it is not
κακομιμήτως γεγραμμένον
; the Poetry is good, and the end of Poetry, the pleasure arising from the wonderful and the striking, is actually attained, though it be true, that it might have been attained without the fault in question.
By the expression,
τὰ πρὸς ἀυτὴν τὴν τέχνην ἀδύνατα
, I understand—with respect to the art of which the Poet speaks; not, with respect to the art of Poetry itself: though I confess the latter sense to be that, which the words,
ἀυτὴν τὴν τέχνην
,
the art itself, most naturally present. But this sense of the expression seems to me to be utterly irreconcilable with the sense of the whole passage. In rejecting it I have the concurrence of Victorius, Piccolomini, and M. Batteux. Besides, that the expression itself seems to be jargon.
39
For, what are
"things impossible to, (or, with respect to,) the art of Poetry itself?"
—The only reasonable meaning of the phrase is—things, which it is beyond the power of the art to represent or imitate; as it is beyond the power of painting to imitate sounds.
40
But how can the phrase be applied, as Dacier applies it, to the
ἄλογον
,
"deraisonnable tout ce qui est absurde?"
Is it not just as possible for Poetry to represent a horse flying, as a ship sailing? — The sense, which I have given, seems also supported by the antithetic expression that follows—
τέλος τὸ ΑΥΤΗΣ
—
" its own purpose;"
and still more by the clearer phrase which he presently after uses —
τὴν ΠΕΡΙ ΤΟΥΤΩΝ τέχνην
—
" the art to which these things belong."
I must, however, repeat my confession, that no passage of this treatise appears to me to be of more desperate perplexity than this; nor is there any of the numerous and stubborn difficulties I have had to encounter, of which I wish to be understood to offer my solution with less confidence. Here, as in many other places, had I waited for perfect satisfaction, I might have stood still for ever:—
—ἐικέλοι ἀνδρὶ Κείνῳ, ὃς ἐν τριοδοῖσι πολυτρίπτοισι κυρήσας Ἕστη ἐφορμαίνων· κραδίη δέ οἱ ἄλλοτε λαιὴν, Ἄλλοτε δεξιτερὴν ἐπιβάλλεται ἐις ὁδὸν ἐλθεῖν. Παπταίνει δ’ ἑκατέρθε· νόος δέ οἱ ἠΰτε κῦμα Εἰλεῖται, μάλα δ’ ὄψε μιῆς ὠρέξατο βουλῆς.
41
234.
mvp-aristotle-comment-234
NOTE 234.
25.8
P. 123. ACCORDING TO WHAT HAS BEEN ALREADY SAID OF THAT END.
Τὸ γὰρ τέλος ΕΙΡΗΤΑΙ.
This reading has been questioned; but, I think, without sufficient reason. It may very well be understood to refer to all that Aristotle had said, or, at least,
hinted, about the end of the art—the
θαυμαστόν
,
ch. xxiv.
—
ἔκπληξις
,
cap. xiv.
and
xvi.
&c. This is not the only instance in this treatise, of reference to something implied, as if it had been expressly said. See
NOTE 150, p. 396, and note (g.)
Victorius illustrates
ἐκπληκτικώτερον
by an apt quotation from Aristotle himself:
Δοκεῖ δὲ ἡ ΕΚΠΛΗΞΙΣ ΘΑΥΜΑΣΙΟΤΗΣ εἶναι ΥΠΕΡΒΑΛΛΟΥΣΑ.
Top. lib. iv.
Strabo says—
Μύθου ΤΕΛΟΣ, ἡδονὴν καὶ ΕΚΠΛΗΞΙΝ.
p. 25. ed. Caf.
235.
mvp-aristotle-comment-235
NOTE 235.
25.10
P. 124. WHETHER A FAULT BE, &C.
Ποτέρων ἐστὶ τὸ ἁμάρτημα τῶν κατὰ τὴν τέχνην, ἢ κατ’ ἄλλο συμβεβηκός.
—I cannot perceive, that this wants any emendation; much less, that it is, as
Mr. Winstanley
says,
"nullo sensu."
He contends for the certainty of
ΑΤΟΠΩΤΕΡΟΝ
—a reading, which Robortelli says he found in all the manuscripts he consulted. I would only ask, whether Aristotle can be conceived to have written such a sentence as this?
"A fault in the Poetry itself is a more absurd thing than a fault in some other incidental matter; FOR it is a less fault,"
&c. Yet this, I think, is the plain English of the Greek—
Ἔτι, ἀτοπώτερόν ἐστι τὸ ἁμάρτημα τῶν κατὰ τὴν τέχνην, ἢ κατ’ ἄλλο συμβεβηκός· ἔλαττον ΓΑΡ κ. τ. λ.
Victorius contends strongly, and, I think, with much better reason, for
ποτέρων
. He says well—
"Nam quæ adjunguntur videntur significare ita prorsus legi debere: duo enim genera peccatorum contraria inter se indicant. Utrorum igitur peccatorum id, cujus arguitur poeta, videndum esse præcipit: alterum enim eorum genus faciliorem excusationem habet."
p. 274.
236.
mvp-aristotle-comment-236
NOTE 236.
25.11
P. 124. HAS NOT REPRESENTED THINGS CONFORMABLY TO TRUTH-.
Οὐκ ἀληθῆ.
— An
ἐπιτίμησις
very frequent in the mouth of PLATO, to whom, undoubtedly, Aristotle here alludes.
"The Poets ought not,"
says Plato, speaking of the representations of Hesiod and Homer,
" to be permitted to tell us—ὡς θεοὶ θεοῖς πολεμοῦσί τε, καὶ ἐπιβουλεύουσι καὶ μάχονται· ΟΥΔΕ γὰρ ΑΛΗΘΗ."
—They ought not,
λοιδορεῖν ἁπλῶς οὕτω τὰ ἐν ᾅδου, ἀλλὰ, μᾶλλον, ἐπαινεῖν ὡς ΟΥΤ’ ΑΛΗΘΗ λέγοντας, οὔτ’ ὠφέλιμα τοῖς μέλλουσι μαχίμοις ἔσεσθαι.
So again, of Homer's account of the cruel treatment of the body of Hector by Achilles, and of his sacrificing twelve Trojan captives to the manes of Patroclus [
Il. Ψ. 175.
]:
ξύμπαντα ταῦτα ΟΥ φήσομεν ΑΛΗΘΗ εἰρῆσθαι.
— And again, presently after—
οὐθ’ ὅσια ταῦτα, ΟΥΤ’ ΑΛΗΘΗ.
To all which objections, as appears from what follows, Aristotle's answer would have been—
ὅτι οὕτω ΦΑΣΙΝ.
42
43
44
237.
mvp-aristotle-comment-237
NOTE 237.
25.11
P. 124. SOPHOCLES—DREW MEN, SUCH AS THEY SHOULD BE; EURIPIDES, SUCH AS THEY ARE.
The difference here intended, between the two great Tragic Poets, seems to me to be rightly explained by
Dacier
in few words:
"Sophocle tâchoit de rendre ses imitations parfaites, en suivant toujours bien plus ce qu' une belle nature etoit capable de faire, que ce qu'elle faisoit. Au lieu qu' Euripide ne travailoit qu' à les rendre semblables, en consultant davantage ce que cette même nature faisoit, que ce qu'elle etoit capable de faire."
p. 458.
It is thus indeed, that, by comparing different passages, we shall find Aristotle clearly explain himself. What he here means by
ἀληθῆ
, is sufficiently clear from the synonymous expressions,
οἷοἰ εἰσι
—
οἷα ἦν, ἢ ἔστιν
, in this chapter, and
ὁμοἰους καθ' ἡμᾶς
—and,
οἱ νῦν
, in
chapter ii.
where he explains the different objects of poetic imitation.
45
To these expressions are opposed another set of expressions, which I take to be synonymous with each other—
οἷα εἶναι δεῖ
—
οἵους δεῖ
, here;
τὸ βέλτιον
, and the
παράδειγμα ὑπερέχον
, presently after;
46
καλλίους
,
cap. xv.
47
βελτίονας καθ' ἡμᾶς — βελτίονας τῶν νῦν
,
cap. ii.
All these expressions correspond to the various expressions of,
improved nature—la belle nature—ideal beauty, &c. in modern writers.
The objection then, to which Aristotle here points out the best answer, I understand to be this—
"Your imitation is not true; it is not an exact copy of such nature as we see about us."
The answer is—
"No: but it is an improved copy. If I have not represented things as they are, I have represented them as they ought to be."
A very different explanation of this passage has been given by an eminent critic;
48
but, I confess, it appears to me to be irreconcilable with Aristotle's expressions, clearly interpreted, as I think they are, by comparison with each other. According to that explanation, the answer of Sophocles to the objection—
οὐκ ἀληθῆ
, and indeed the sense of the objection itself, are very different from what Dacier, and, I believe, all the commentators, have represented them to be. —The explanation is this:
"And this will further explain an essential difference, as we are told, between the two great rivals of the Greek stage. Sophocles, in return to such as objected a want of truth in his characters, used to plead, that he drew men such as they ought to be, Euripides such as they were.
Σοφοκλῆς ἔφη, αὐτὸς μὲν οἵους δεῖ ποιεῖν, Εὐριπίδης δὲ, οἷοἰ εἰσι.
The meaning of which is, Sophocles, from his more extended commerce with mankind, had enlarged and widened the narrow, partial conception, arising from the contemplation of particular characters, into a complete comprehension of the kind. Whereas the philosophic Euripides, having been mostly conversant in the academy, when he came to look into life, keeping his eye too intent on single, really existing personages, sunk the kind in the individual; and so painted his characters naturally indeed, and truly, with regard to the objects in view, but sometimes without that general and universally striking likeness, which is demanded to the full exhibition of poetical truth."
—Again—after an illustration of this meaning, by a comparative examination of the
Electra of Sophocles with that of Euripides, the conclusion is—
"Whether this representation of Sophocles be not more agreeable to truth, as collected from wide observation, i. e. from human nature at large, than that of Euripides, the capable reader will judge. If it be, the reason I suppose to have been, that Sophocles painted his characters,
such as, from attending to numerous instances of the same kind, he would conclude they ought to be; Euripides, such, as a narrower sphere of observation had persuaded him
they were."
49
From these two passages compared, it appears, I think, that by
οἷα δεῖ εἶναι
—
such as they ought to be—the learned commentator understands,
such as they ought to be in order to possess "that general and universally striking likeness, which is demanded to the full exhibition of poetical truth." But a comparison of Aristotle with himself, in the several passages above referred to, seems to fix the sense clearly to that ideal perfection, that poetic elevation and improvement of nature, which may be said, rather, to exclude such
"general and universally striking likeness"
of
"human nature at large:"
and this, I think, was the very objection made to Sophocles by the patrons of his rival.
According to the interpretation which I am taking the liberty to examine, Sophocles is made to answer the charge by denying its truth: for the answer, as here stated, will be this—
You say, my representations are not true, and those of Euripides are true. I deny this. You use the term improperly. My representations are "agreeable to truth," because they are "collected from wide observation, i. e. from human nature at large;" those of Euripides are not agreeable to truth, because they are representations, not of the kind, but of individuals.
The answer, as I understand Aristotle, is very different. The charge is not denied, or explained away, but admitted and justified.
50
Sophocles says,
"If you would have men represented as they are—
οἷοἰ εἰσι
—you must, indeed, go to Euripides.
I have not drawn them so—I never intended to draw them so. I have done better—I have delineated mankind, not such as they really are, but such as they ought to be."
Euripides does not appear to have been charged, by those objectors, with what may be termed
individual improbability of imitation, but with too close and portrait-like delineation of
general nature.
In short, the difference, which I understand to be here intended, between the two Poets, cannot be more exactly expressed, than it is by the ingenious commentator himself, in the beginning of the note to which I refer; where it is observed, [
p. 253
] that
"truth may be followed too closely in works of imitation, as is evident in two respects. For, 1. the artist, when he would give a copy of nature, may confine himself too scrupulously to the exhibition of particulars, and so fail of representing the general idea of the kind. Or, 2. in applying himself to give the general idea, he may collect it from an enlarged view of real life, whereas it were still better taken from the nobler conception of it as subsisting only in the mind."
Now, if we apply the latter of these differences to the two Poets in question—if we say,
"In applying himself to give the general idea, Euripides collected it from an enlarged view of real life; whereas Sophocles took it from the nobler conception of it, as subsisting only in the mind"
—this will express exactly what I take to be the sense of Aristotle.
To the support, which the common interpretation of this passage receives from Aristotle himself, may be added that which it receives, and, I believe, is generally acknowledged to receive, from the Tragedies themselves, which are extant, of the two Poets in question. That Euripides is, in general, liable to the censure of particular imitation—of
"sinking the kind in the individual,"
I cannot say I have observed. But who can read this Poet without observing the examples, with which he every where abounds, of that very
"general and universally striking likeness, which is demanded to the full exhibition of poetical truth?"
In Sophocles, we find more elevation, more dignity, more of that improved likeness, and ideal perfection, which the philosopher expresses by his
οἷα δεῖ — πρὸς τὸ βέλτιον
, &c. In Euripides, we find more of the
ἀληθὲς
, the
ὅμοιον
, &c. —
we are oftener reminded of the common nature and common life, which we all see around us. And if this, in conjunction with other causes, be sometimes found to lower the imitations of this Poet, beneath the proper level of Tragic dignity, and to produce something of the
κωμῳδία τις ἠθολογουμένη
, which
Longinus
attributes to the
Odyssey,
51
the fault is amply redeemed, perhaps in those very parts, by the pleasure which results from the closeness and obviousness of the imitation; certainly, in many others, by those precious touches of nature, which must, at once, strike every individual of every audience;
52
such, if I mistake not, as are much more rarely to be found in Sophocles, and such, perhaps, as, after all that we have heard about the
beau ideal and improved nature, can only be produced by an exact transcript of nature, as it is—of what the Poet has actually felt himself, and actually seen in others.
The truth seems to be, that both in Poetry, and in Painting, if the sublime be aimed at, the Poet, and the Artist, must look up to the
οἷα ΔΕΙ εἶναι
: their eyes may
"glance from earth to heaven,"
and they may
"body forth the form of things unknown."
But, if emotion and the pathetic be their object, they will, neither of them, attain their end, unless they submit to descend a little towards earth, and to copy with some closeness that nature which is before their eyes. We are told of Michael Angelo, that
"his people are a superior order of beings;"
that
"there is nothing about them, nothing in the air of their actions, or their attitudes, or the style and cast of their very limbs or features, that puts one in mind of their belonging to our own species."
53
If this be the character of that painter's works, I must confess, for my own part, that I should be disposed to turn from them to those of the charming artist, whose words I quote, where we see human nature
improved, but not forgotten. I am very well content to be reminded of my own species, as he reminds me of them. But this, at least, is certain, that such a character, applied to a Tragic Poet, would be the severest censure that criticism could pronounce.
54
238.
mvp-aristotle-comment-238
NOTE 238.
25.13
P. 124. BUT, AS XENOPHANES SAYS, &C.
Ἀλλ’ ἔτυχεν, ὥσπερ Ξενοφάνης· ἀλλ’ ΦΑΣΙ τάδε.
Thus all the MSS. and editions. Victorius proposed—
ἀλλ’ ΣΑΦΗ τάδε
: and supported his conjecture by the following fragment of Xenophanes, preserved in
Sext. Empiricus
, to which he supposes Aristotle to allude:
Καὶ τὸ μὲν οὖν ΣΑΦΕΣ οὔτις ἀνὴρ ἴδεν, οὐδέ τις ἔσται Εἰδὼς, ἀμφὶ θεῶν τε, καὶ ὅσσα λέγω περὶ πάντων. Εἰ γὰρ καὶ τὰ μάλιστα ΤΥΧΟΙ τετελεσμένον εἰπὼν, Αὐτὸς ὅμως οὐκ οἶδε, δόκος δ’ ἐπὶ πᾶσι τέτυκται.
55
Few conjectural emendations invite assent by a more remarkable union of ingenuity and probability: and, as it appears to me, that, without some emendation, nothing consistent or satisfactory can be made of the passage, we need, I think, have little scruple in admitting the reading of Victorius as true, till manuscript authority produces something better.
Xenophanes is here introduced, probably, because he had written against the theology of HOMER and HESIOD.
56
The following lines are quoted from him by Sextus Empiricus:
Πάντα θεοῖς ἀνέθηκαν Ὅμηρός θ’ Ἡσίοδός τε, Ὅσσα παρ’ ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστὶ, ΚΛΕΠΤΕΙΝ, ΜΟΙΧΕΥΕΙΝ τε, καὶ ΑΛΛΗΛΟΥΣ ΑΠΑΤΕΥΕΙΝ.
By alluding to those other verses, where he descants on the uncertainty and obscurity of all inquiries relative to the nature of the Gods, and asserts, that all, on that subject, is mere conjecture and opinion, Aristotle seems, slily enough, to have intended to make Xenophanes answer himself; and to excuse Homer's theology, even by the testimony of one who had been most forward to condemn it.
"These may be opinions taken up at random, as Xenophanes says; and his representation of the Gods may be the true:—but, as he himself owns, these are matters not clearly known.
Ἀλλ’ οὐ σαφῆ τάδε.
—Homer was therefore right, as a Poet, in following popular tradition and belief."
Aristotle also alludes here, without doubt, to the objections of PLATO,
De Repub. II. p. 150, &c. ed. Massey.
I cannot forbear to mention one curious maxim of Xenophanes about drinking, which we find in some pleasant elegiac lines preserved in Athenæus.
57
It was his opinion, it seems, that no man had drunk too much, provided he was able to walk home without a guide.
Οὐχ ὕβρις πίνειν δ’ ὁπόσον μεν ἔχων ἀφίκοιο Οἴκαδ’ ΑΝΕΥ ΠΡΟΠΟΛΟΥ. —
58
And what says the severe and moral PLATO on this subject?—He forbids young men this indulgence, but allows it to old:—
μέθης δὲ, καὶ πολυοινίας τὸ παράπαν ΤΟΝ ΝΕΟΝ ἀπέχεσθαι.
Till the age of 18, he allows no wine; for, to drink it at that time of life, he says, is
"adding fire to fire, both in body and mind."
—
πῦρ ἐπὶ πῦρ ὀχετεύειν, ἐις τε τὸ σῶμα, καὶ τὴν ψυχήν.
From 18 to 30, a moderate use of wine might be allowed:—
οἴνου γεύεσθαί τε ΜΕΤΡΙΟΥ.
At 40, and after, it might be used in a jolly kind of way—
ἐις παιδιάν—ὥστε ἀνηβᾶν ἡμᾶς, καὶ δυσθυμίας ΛΗΘΗΝ γίγνεσθαι, μαλακώτερον ἐκ σκληροτέρου τὸ τῆς ψυχῆς ἦθος, καθάπερ ἐις πῦρ σίδηρον ἐντεθέντα, γιγνόμενον καὶ οὕτως εὐπλαστότερον εἶναι.
For wine, says he, was given to man, as—
φάρμακον — ἐπίκουρον τῆς τοῦ ΓΗΡΩΣ αὐστηρότητος.
—
De Leg. II. p. 666. ed. Serr.
239.
mvp-aristotle-comment-239
NOTE 239.
25.14
P. 125. WHETHER WHAT IS SAID, OR DONE, &c.
I believe Victorius is right in referring this to the accusation, or
ἐπιτίμησις
, which Aristotle, at the end of the chapter, expresses by
ὡς βλαβερά
.
"Arbitror autem rationem hanc pertinere ad formam eam, quam vocavit, ὡς βλαβερά. Docet enim nunc, si poeta arguitur, quod personam aliquam induxerit, quæ quippiam dixerit aut fecerit, quod meritò reprehendi possit, aut speciem habeat nocendi, quomodo illud defendi purgarique debeat."
p. 278.
It is true, the word
βλαβερόν
does not here occur: but Aristotle uses other words, as synonymous, at the conclusion of the chapter;
ἀλογία, μοχθηρία, πονηρία
: and here, the same thing is sufficiently indicated by the moral expressions,
μὴ καλῶς
, and
φαῦλον
. And though this solution cannot, that I see, be considered as arising from the application of any of the three principles laid down at the beginning of the chapter, yet it seems plainly connected, as I have observed in the notes on the translation, with what precedes.
240.
mvp-aristotle-comment-240
NOTE 240.
25.16
P. 125. FOR THE SOLUTION OF SOME OBJECTIONS, WE MUST HAVE RECOURSE TO THE DICTION.
Τὰ δὲ, πρὸς τὴν λέξιν ὁρῶντα δεῖ διαλύειν.
So, undoubtedly, the passage should be punctuated; not, as in some editions, very absurdly,
τὰ δὲ πρὸς τὴν λέξιν, ὁρῶντα δεῖ διαλύειν
: of which the fair, and only fair, translation would be—
"Those objections, which relate to the diction, we must solve by looking at them!"
59
Goulston, who adopts this perverse construction, is forced to supply:
"his modis intuentem:"
and Heinsius has inserted
οὕτως
in his text; on what authority, I know not. But the true construction certainly is,
ὁρῶντα πρὸς τὴν λέξιν
—i. e.
"by having an eye to, or, considering, the diction."
And so the passage was, long ago, well explained by Victorius; who was followed by Castelvetro, Piccolomini, and Beni. Dacier, though he translates rightly, mistakes the sense with those, whose translation is wrong. He supposes Aristotle here to be suggesting answers to objections against the diction.
60
But the instances might have set him right; none of them appearing to be criticisms on the diction, but, all of them, objections to the sense, though the answers are drawn from the diction. Indeed Dacier seems to have seen this, and is therefore forced to make the diction,
Λέξις
, include the thoughts,
διάνοιαν
; thus confounding Aristotle's clear distinction.
In this whole chapter, words are considered no farther, than as they afford the means of obviating objections against the sense.
241.
mvp-aristotle-comment-241
NOTE 241.
25.16
P. 126. WHEN ON THE TROJAN PLAIN HIS ANXIOUS EYE, &C.
The censure, here, is generally supposed to have fallen on the word
ἀθρήσειε
, and the absurdity of making Agamemnon see the Trojan camp, and the Grecian fleet, by night, and when he was
shut up in his tent. To this, Aristotle is understood to reply, that the word is metaphorical; he saw with his mind's eye. For my part, I would much rather confess, that I do not understand the instance at all, than suppose the philosopher capable of thus explaining away one of the finest descriptive touches in the whole
Iliad. The entire passage is this:
Ἦτοι ὅτ’ ἐς πεδίον τὸ Τρωϊκὸν ἀθρήσειε, Θαύμαζεν πυρὰ πολλὰ, τὰ καίετο Ἰλιόθι πρὸ, Αὐλῶν συρίγγων τ’ ἐνοπὴν, ὅμαδόν τ’ ἀνθρώπων.
Il. Χ. [Κ.] v. 11-13.
I can hardly think it possible for any man, of the least taste, to read these lines, and understand them to express merely the thoughts of Agamemnon. Mr. Pope, who has shewn so much taste in making the most of all Homer's picturesque descriptions,
61
has, in his translation, done ample justice to this.
62
Yet, in the note, this cruel metaphorical sponge is applied, without compunction, upon the supposed authority of Aristotle; though, after all, the evident corruption and deficiency of this whole passage leaves it dubious, whether this, or, indeed, any other meaning, assigned, or assignable, be the true one.
All, in this description, seems clearly literal. The verb,
ἀθρῆσαι
, is no where in Homer, I believe, applied to mental vision. Still
less is
θαύμαζεν
applicable to mere thought, or recollection. And what, after all, is Agamemnon made to see? Only what he might easily see, even as he lay on his couch—the fires of the Trojan camp. Add to this, the sense still more evidently literal of what follows of his hearing the military music,
63
and
"the busy hum of men."
There are few descriptions in Homer, that, to me, appear more beautiful than this little military night-scene. Whatever may be supposed with respect to Agamemnon, we, who read, are made to see, and hear. But, take away the literal sense, and you take away, with it, the whole beauty of the passage. And, after all, what is the difficulty? Agamemnon, though retired to his tent, was kept awake by his anxiety. The enemy was not far off; and he apprehended the design of some nocturnal incursion.
64
In this situation, is it difficult to imagine, that he might frequently rise, and look with an anxious eye towards the Trojan camp, and towards the ships?—for this is all which the expressions,
ΕΣ πεδίον ἀθρήσειε—ΕΣ νῆας ἴδοι
—here imply. Nor is it at all improbable, that he might have these views as he lay upon his bed, through windows, or apertures, made perhaps for that very purpose. The commentators seem to have thought only of a modern officer, snugly shut up in a
close and comfortable tent, and disturbed by no fear, but that of a sore throat, or the rheumatism. The tents of the antients were mere huts, or hovels.
65
The marquee of Achilles himself, as it is minutely described by Homer,
66
seems to have been little better than a cow-house.
As I have given the passage from Homer, the reader may not be displeased to compare that sketch with a far more finished and exquisite night-piece, but of the same kind, by our own great Poet.
From camp to camp, through the foul womb of night, The hum of either army stilly sounds, That the fix'd centinels almost receive The secret whispers of each other's watch: Fire answers fire; and through their paly flames Each battle sees the other's umber'd face: Steed threatens steed, in high and boastful neighs, Piercing the night's dull ear; and from the tents, The armourers, accomplishing the knights, With busy hammers closing rivets up, Give dreadful note of preparation.
Henry V. Act iv. [Prologue]
242.
mvp-aristotle-comment-242
NOTE 242.
25.17
Αὐλῶν συρίγγωνθ’ ὅμαδον.
—
Il. Χ. [Κ.] v. 13.
—So Aristotle. In our editions of Homer, the whole line is—
Αὐλῶν συρίγγων τ’ ἐνοπὴν, ὅμαδόν τ’ ἀνθρώπων.
I cannot agree with those commentators who take the objection here to fall upon the word
ἐνοπὴν
, which means, voice,
"& ne se dit proprement,"
says
Dacier
,
"que des hommes."
This would be a mere verbal objection; for the meaning is plain enough. But Aristotle, as I have already observed, is not here considering criticisms on the diction, but, such criticisms on the
διάνοια
, or thoughts, as may be obviated by means of the diction.
Farther; he is here shewing, how objections may be removed by having recourse to metaphor—by saying,
"the expression is not to be taken in its proper, but, in its metaphorical sense."
But Dacier's explanation makes the objection to be, not the impropriety of the literal sense, (for that was out of the question here), but only the impropriety, or harshness, of the metaphor; and the answer, according to him, is no other, than a denial of the charge, and a justification of the metaphor. And this will be equally the case, whether we take Aristotle's quotation as it stands—
συρίγγων θ’ ὅμαδον
—or suppose him to mean,
συρίγγων τ’ ἐνοπὴν
, as we read it in our editions: except, that the former would be much the bolder and harsher metaphor of the two.
So much then for, what the criticism was not. What it was, must always, I fear, in the present condition of the text, remain a problem. One conjecture only occurs to me, and that, such as I cannot take upon me to offer with any degree of confidence. Perhaps Aristotle had, originally, quoted, or meant, at least, to refer to, the whole verse, as we read it; and the censure might be pointed at the expression—
ὍΜΑΔΟΝ τ’ ἀνθρώπων
. The proper and derivative sense of
ὅμαδος
seems to be that of
a crowd, a multitude, a heap;
67
its secondary sense, by a common metonymy of cause for effect,
the murmur, or tumult, occasioned by a multitude. So Hesychius:
Ὅμαδος· (1.) ΑΘΡΟΙΣΙΣ, (2.) ΘΟΡΥΒΟΣ. (1.) ΟΧΛΟΣ, (2.) ΤΑΡΑΧΟΣ. ΣΤΡΑΤΟΣ, ἀπὸ τοῦ, ὁμοῦ.
— Perhaps, then, some hypercritic might take, or chuse to take, the word here in its primary sense, of multitude, and ask, how Agamemnon could, by night, perceive, and
"wonder at,"
the multitude of men?
θαύμαζεν—ὅμαδον ἀνθρώπων.
To this it would be a proper answer, to say—you mistake the meaning of the word
ὅμαδον
: it is not used here in its proper sense, of a multitude, but, in its metaphorical sense, for the effect produced by the voices and the bustle of a multitude. The criticism, I confess, would be frivolous enough; yet not more so than many others, to which Aristotle has condescended to furnish answers. It will perhaps be thought a more solid objection to my conjecture, that the word,
ὅμαδος
, seems to be constantly used by Homer in the secondary sense. So,
Il. Μ. 471.
—
Β. 96.
Od. Κ. 556
:
Κινυμένων δ’ ἑτάρων ΟΜΑΔΟΝ ΚΑΙ ΔΟΥΠΟΝ ΑΚΟΥΣΑΣ.
Nor can I say, that I have found any instance in Homer, of this word used in its primary sense. The other sense may, therefore, appear
too common and established to have admitted of any difficulty. But to this circumstance, a critic, disposed to cavil, and furnished with sufficient authorities for the primary sense from other authors, may easily be imagined to have paid no regard.
243.
mvp-aristotle-comment-243
NOTE 243.
25.17
P. 127. ALL, IS PUT FOR MANY—.
Τὸ γὰρ ΠΑΝΤΕΣ, ἀντὶ τοῦ ΠΟΛΛΟΥ, κατὰ μεταφορὰν εἴρηται.
The word,
πάντες
, does not occur in any of the preceding examples. But, says
M. Batteux
, it is virtually contained in the first example—
ἌΛΛΟΙ μέν ῥα θεοἰ τε καὶ ἀνέρες,
&c. —for
ἄλλοι
means
ΠΑΝΤΕΣ ἄλλοι.
"Aristote traduit l'idée, & non le mot."
Dacier
understands the passage in the same manner. This explanation appears to me forced and improbable. Aristotle says plainly,
Τὸ πάντες εἴρηται
i. e.
and I believe, with Victorius, Piccolomini, and Heinsius, that some corresponding example is lost, as the explanations of the other examples appear to be likewise.
244.
mvp-aristotle-comment-244
NOTE 244. P. 127.
25.18
ΔΙΔΟΜΕΝ δέ οἱ εὖχος ἀρέσθαι.
Καὶ τὸ περὶ τὸ ἐνύπνιον τὸ Ἀγαμέμνονθ’, ὅτι ΟΥΚ ΑΥΤΟΣ ὁ Ζεὺς εἶπεν, "δίδομεν δέ οἱ εὖχος ἀρέσθαι," ἀλλὰ ΤΩΙ ΕΝΥΠΝΙΩΙ ΕΝΕΤΕΛΛΕΤΟ διδόναι.
—
De Soph. Elench. p. 284, ed. Duval.
— This clearly confirms the common explanation, which makes Hippias substitute
διδόμεν
, the infinitive, (for
διδόμεναι
,) used imperatively, instead of
δίδομεν
, the first person plural of the present tense.
A very curious solution this. Jupiter tells no lie. He only orders the dream to lie for him:
"Ce qui est très different,"
says
Dacier
;
"car alors le mensonge ne vient pas de Jupiter, il vient du songe."
— Dacier tells us also, that this hemistich, which does not appear in our copies of Homer, was altered,
"par une fraude pieuse."
68
I cannot see any great piety in the fraud; because nothing appears to be added to the impiety of the passage by the words objected to, or to be taken from it, by the suppression of them. If the words were in Aristotle's Homer, they were probably in Plato's also. Yet, in the passage at the end of the second book of his Republic, where he alludes to this part of Homer, he, very properly, takes no notice of these words, but censures the whole circumstance, of Jupiter's being represented as sending such a deceitful dream: —
τὴν τοῦ ἐνυπνίου ΠΟΜΠΗΝ ὑπὸ Διὸς τῷ Ἀγαμέμνονι
.
69
The theology, indeed, of this charming writer, was of a very different complexion from that of Hippias, or of Dacier. —
Κομιδῇ ἄρα ὁ ΘΕΟΣ ἁπλοῦν καὶ ἀληθὲς, ἔν τε ἔργῳ, καὶ ἐν λόγῳ· καὶ οὔτε αὐτὸς μεθίσταται, οὔτε ἄλλους ἐξαπατᾷ, οὔτε κατὰ φαντασίας, οὔτε κατὰ λόγους, οὔτε κατὰ σημείων πομπὰς, οὔθ’ ὕπαρ, οὐδ’ ὄναρ.
70
245.
mvp-aristotle-comment-245
NOTE 245. P. 127.
25.18
Τὸ μὲν ΟΥ καταπύθεται ὄμβρῳ.
This correction, also, of Hippias, is somewhat more explicitly mentioned,
De Soph. Elench. p. 284.
The passage was censured as absurd, (
ὡς ἀτόπως εἰρηκότα
) by those critics who read
οὗ
.
71
But what the absurdity was, we are not told by Aristotle. His com-
mentators tell us, that it consisted in first calling the post
"dry,"
αὖον
, and then saying
"where it was rotted by rain."
I cannot say I comprehend this. Are rottenness and dryness, as
Beni
very well asks, incompatible? — Nor is it clear, what construction, or what sense, was given to the passage, by those who read
οὗ
, instead of
οὐ
. — But the reader will hardly thank me for detaining him with a dissertation upon a rotten post.
246.
mvp-aristotle-comment-246
NOTE 246.
25.19
P. 128. AND MIX'D BEFORE UNMIX'D.
Ζωρά τε τὰ πρὶν ΑΚΡΗΤΑ,
[
διαλλάττοντα κελεύθους
: for so the verse is completed, in Simplicius and Athenæus.] This seems the best and most authentic reading, and Dacier's the most reasonable explanation. The meaning of the words,
ζωρόν, ζωρότερον
, was matter of great dispute among the antients themselves. See
Plutarch's Sympos. Prob. V. 4.
— M. Batteux, taking it to mean
pure, unmixed, reads, consistently with that idea, for
ἄκρητα, ΚΕΚΡΑΤΟ.
But, that this word, whatever it was, meant unmixed, seems plain from the passage of
Athenæus, p. 423, 424
, about
Theophrastus
; who, it seems, in a treatise on drunkenness, adduced these very lines of Empedocles to prove, that the meaning of
ζωρότερον
was, not pure wine, but wine mixed with water.
The expression,
διαλλάττοντα κελεύθους
, seems to prove, as Dacier has explained it, that the second verse was not intended merely as explanatory repetition, in other terms, of the change described in the first, but as descriptive of a contrary change; an interpretation which is somewhat supported by the two following lines of the same Poet, on the same subject: —
Ἄλλοτε μὲν, φιλότητι συνερχόμεν’ εἰς ἓν ἅπαντα, Ἄλλοτε δ’ αὖ, δίχ’ ἕκαστα φορεύμενα νείκεος ἔχθει.
72
—and, perhaps, still better, by the lines quoted by Aristotle,
Phys. Auscult. VIII. p. 408.
The expression —
ΜΑΘΟΝ ἀθάνατ’ εἶναι
— is well explained by
Casaubon, upon Athenæus, p. 718,
μαθον
,
pro εἰώθεισαν, aut ἐπεφύκεισαν
: —
"didicerant esse, pro erant, vel solebant, esse,"
&c. See also the verses just referred to, in the
Phys. Auscult. where the same expression occurs —
ΜΕΜΑΘΗΚΕ φύεσθαι.
Of
διαίρεσις
and
σύνθεσις
, and the ambiguity of punctuation, as a source of sophistical argumentation, more may be seen, if it be thought worth seeing,
Rhet. II. 24, p. 580.
De Soph. Elench. p. 284, 288, 303, ed. Duval.
247.
mvp-aristotle-comment-247
NOTE 247.
25.20
P. 128. TO AMBIGUITY—.
Ἀμφιβολία.
i. e. such ambiguity, as does not depend on the different senses of single words, (which Aristotle calls
ὁμωνυμία
,) but on the different senses, of which two or more words are capable, independently of their punctuation. See,
De Soph. Elench. I. cap. iv.
which clears up his distinctions, between
διαίρεσις, ἀμφιβολία, ὁμωνυμία
, &c.
248.
mvp-aristotle-comment-248
NOTE 248.
25.21
P. 128. WHATEVER IS POURED OUT TO DRINK AS WINE.
Upon
v. 363 of Od. Ω. [v. 364]
(
—κερώντας αἴθοπα οἶνον—
)
Eustathius
says —
τουτέστιν, ἐμβάλλοντας εἰς κρατῆρας
: and
Gataker
remarks, on
occasion of the same passage —
"τὸ κεραν, sive κερασαι, licet miscere proprie significet, usurpatur tamen simpliciter ἀντὶ τοῦ, ἐγχεῖν, καὶ διδόναι πιεῖν pro infundere, in calicem scil. sive cyathum, et bibendum porrigere."
73
As a proof that the verb was so used, without the idea of mixing, we meet with it applied to nectar:
—ΚΕΡΑΣΣΕ δὲ νέκταρ ἐρυθρόν.
Od. Ε. 93.
The Gods hardly drank nectar and water. But it is even applied to pure water itself:
Θυμῆρες ΚΕΡΑΣΑΣΑ κατὰ κρατός τε καὶ ὤμων.
i. e. pouring it over my head and shoulders.
Od. Κ. 362.
249.
mvp-aristotle-comment-249
NOTE 249.
25.21
P. 128. HENCE GANYMEDE, &C.
I have adhered, without scruple, to the transposition mentioned in
Mr. Winstanley's note
;
74
which had been proposed, I know not by whom, before Victorius published his commentary. Victorius opposes it; but, I think, without sufficient reason. Piccolomini saw, and has well defended, the necessity of it, which appears to me to be obvious. I would read the whole passage thus:
Τὰ δὲ, κατὰ τὸ ἔθος τῆς λέξεως· οἷον, τὸν [forte, ΤΟ] κεκραμμένον, οἶνόν φασιν εἶναι· ὅθεν εἴρηται ὁ Γανυμήδης, "Διῒ οἰνοχοεύειν," πινόντων οἶνον. Εἴη δ’ ἂν τοῦτό γε καὶ κατὰ μεταφοράν. Καὶ, Χαλκέας, τοὺς τὸν σίδηρον ἐργαζομένους· ὅθεν πεποἰηται, "Κνημὶς νεότευκτος κασσιτέροιο."
This differs from Mr. Winstanley's arrangement, only with respect to the words —
εἴη δ’ ἂν τοῦτό γε
, &c. which appear to me to be-
long to the single example immediately preceding them in the editions. The commentators agree, I think, in making them refer to all the examples. But I cannot be persuaded, that Aristotle, after formally proposing the
ἔθος λέξεως
, as a distinct solution, would immediately say, that all the instances he gives might as well be defended
κατὰ μεταφοράν
. I understand him to say —
"though this example, indeed, may also be defended by metaphor."
The expression confirms this : —
εἴη δ’ ἂν ΤΟΥΤΟ ΓΕ καὶ κατὰ μεταφοράν.
Besides, there seems to be a pretty plain reason, why this instance might be considered as a metaphor, and the others not so. Nectar was the wine of the Gods; and the resemblance was sufficiently obvious, to make the substitution of the one for the other an easy metaphor. With the other examples the case is different. Brass and iron are indeed, each of them, species of metals. But the common genus is too general to constitute that obvious resemblance which is requisite to a metaphor. Their likeness, to use the philosopher's own language, is not perceived by the genus. Oil and vinegar are both liquids; yet the substitution of the one for the other would make a very strange sort of metaphor; because they have no other resemblance to each other, but as liquids. Hence, Aristotle denominates such substitutions not metaphors, but customary modes of speech; both because the resemblance is not obvious enough for metaphor, and because, as the name implies, they are common and established expressions, (
κύρια
,) however, in themselves, improper.
75
250.
mvp-aristotle-comment-250
NOTE 250.
25.22
P. 129. THE MEANING IS, WAS STOPPED ONLY, OR REPELLED.
Dacier
supposes the critics to have objected to the improba-
bility of a long spear's remaining fixed in a shield, like an arrow, or light dart. I cannot so conceive it. The lines themselves are the best comment here.
Οὐδὲ τότ’ Αἰνείαο δαΐφρονος ὄβριμον ἔγχος Ῥῆξε σάκος· χρυσὸς γὰρ ἐρύκακε, δῶρα θεοῖο· Ἀλλὰ δύω μὲν ἔλασσε διὰ πτύχας, αἱ δ’ ἄρ’ ἔτι τρεῖς Ἦσαν· ἐπεὶ πέντε πτύχας ἤλασε Κυλλοποδίων, Τὰς δύο, χαλκείας, δύο δ’ ἔνδοθι, κασσιτέροιο, Τὴν δὲ μίαν, χρυσῆν· τῇ ῥ’ ἔσχετο χάλκεον ἔγχος.
Il. Υ. 267, &c.
The shield was composed of five plates; the two first, of brass; the two innermost, next the body, (for that seems to be the sense of
ἔνδοθι
76
,) of tin,
κασσιτέροιο
77
; and one in the middle, of gold; and there the spear was stopped:
ΤΗΙ ῥ’ ἔσχετο
. Now this might mean,
stuck, or, was fastened, in it. But this, it was objected, would have been a manifest contradiction; for Homer had said, not only
that the gold stopped it—
χρυσὸς γὰρ ἐρύκακε
—but, still more expressly, that the spear penetrated two of the plates, and that the three others remained unpierced. But the spear could not well be fixed, or fastened, in the plate of gold, which was the third, without piercing it. And thus the objection appears to have been rightly understood by Victorius and Goulston.
251.
mvp-aristotle-comment-251
NOTE 251.
25.23
P. 129. OF HOW MANY DIFFERENT SENSES, &c.
I may say with Victorius,
"hic locus valde me torsit."
The words are these: —
τὸ δὲ, ποσαχῶς ἐνδέχεται, ὧδί πως μάλιστ’ ἄν τις ὑπολάβοι κατὰ τὴν κατ’ ἀντικρύ.
— In this passage, as in many others, there is just glimpse enough of some meaning, to mock a commentator with the hopes of discovery, and to deprive him of the comfort of doing at once, what, after all his efforts, he will probably find himself obliged to do at last — of abandoning the passage as unintelligible. For my own part, I do not see one clear and satisfactory sense, that can be made of the words, without conjectural emendation; and if we open that door, we shall be, again, confounded by the number of different senses which ingenuity may propose, with equal pretensions to our acceptance.
Dacier
translates thus:
"Et le plus court moyen de se tirer de ces endroits, c'est de prendre le mot dans un sens tout contraire à celui qu'on lui donne ordinairement."
Piccolomini
and
Beni
understand it thus:
"How many senses a word admits of, may best be known by considering the significations opposed to it:"
a sense preferable, I think, at least, to any other that has been offered, because it certainly does receive some support from the
15th chapter of Aristotle's first book of Topics
; where he treats of Homonymy, or equivocation, and points out different means, by which we may
discover, what, and how many, different senses a word will admit of;
78
and among these is the rule here supposed to be alluded to; i. e. that any single word must admit of as many different significations as are opposed to it. As, for example, to the word
acute, we oppose, sometimes
grave, sometimes
blunt, sometimes
dull, or
stupid.
Acute therefore has, of course, three different senses, corresponding to those three opposite senses.
But though this explanation of the passage must be allowed to give an Aristotelic meaning, yet I cannot think it a meaning that arises, fairly and clearly, from the text. In particular, the expression,
ΚΑΤΑ τὴν [scil. σημασίαν for so it is supplied—] KAT’ ANTIKPY,
has, to me, a very suspicious appearance. I much doubt, whether Aristotle would have used the word
ἀντικρύ
to denote contrariety of meaning, or any thing but local opposition. I believe he would have used
ἐναντίον
, or
ἀντικείμενον
; as he does constantly in those parts of his logical works, where he treats of contrariety, and of the opposite senses of words;
79
and where I have not found the phrase,
κατ’ ἀντικρύ
, once made use of in that sense. — However, as this interpretation seems to be the least exceptionable of any, and I see nothing better to propose, I have admitted it in my version: but I should certainly not accuse any reader of being very fastidious, if he preferred a blank to this, or any other meaning, that has been given to this dark saying. Emendatory conjectures, indeed, have occurred to me, as to others; but none of them plausible enough even to impose upon myself.
252.
mvp-aristotle-comment-252
NOTE 252.
25.24
P. 129. ARGUE FROM THESE PREVIOUS DECISIONS OF THEIR OWN.
Αὐτοὶ ΚΑΤΑΨΗΦΙΣΑΜΕΝΟΙ.
— I cannot think this word so free from all difficulty as
Mr. Winstanley
does. He says,
"Egregie dictum καταψηφισάμενοι, ut sensus sit: hi perinde ac judices quidam decernentes ratiocinantur,"
&c. But the question is, whether the word will admit that sense, or any other, than that of condemning, passing sentence against, &c. which is not to Aristotle's purpose in this place. The fair sense of
καταψηφισάμενοι συλλογίζονται
, is, if I mistake not,
"they argue, or form their conclusion, after, or, in consequence of, having condemned"
what? — We must necessarily understand them to have condemned, either the passage in question, or, the opinion of others about the sense of it. But
Aristotle, in what follows, says plainly, that they condemned the passage, or the opinions of others relative to it, in consequence of their own preconceived and erroneous notions; and the idea of condemnation, or censure, here, would be only an awkward, tautological anticipation of the
ἘΠΙΤΙΜΩΣΙΝ, ἂν ὑπεναντίον ᾖ τῇ αὑτῶν οἰήσει
, which follows. I think, therefore, that the proposed correction of
Heinsius
καταΣΟφισάμενοι
, must be allowed the praise, both of ingenuity and probability. In my version, however, I have contented myself with making the best I could of that reading which has the authority of all the manuscripts, and all the commentators, except Heinsius, on its side. —
Victorius
thinks the word will bear the sense of
"cum sententiam tulerint;"
but he adds —
"quamvis in præpositione, quæ verbo adjuncta est, vis insit contra alios id faciendi."
253.
mvp-aristotle-comment-253
NOTE 253.
25.25
P. 130. THE OBJECTION ITSELF, THEREFORE, IS PROBABLY FOUNDED ON A MISTAKE.
Δι’ ἁμάρτημα δὲ τὸ πρόβλημα εἰκός ἐστι.
"Metuo ne hic locus corruptus mancusve sit."
Victor.
— To give these words any meaning that may not easily be controverted, is, I believe, impossible. I have made them say, what it seems to me most probable that the author meant to say:
"So far is this criticism from proving Homer to be wrong, that it is, itself, probably, founded on a mistake."
254.
mvp-aristotle-comment-254
NOTE 254.
25.28
P. 130. THE IMITATIONS OF POETRY SHOULD RESEMBLE THE PAINTINGS OF ZEUXIS-.
Τοιούτους δ’ εἶναι, οἵους Ζεῦξις ἔγραφεν, ἀλλὰ καὶ πρὸς τὸ βέλτιον· τὸ γὰρ παράδειγμα δεῖ ὑπερέχειν.
M. Batteux proposes this arrangement:—
Ἀλλὰ καὶ πρὸς τὸ βέλτιον· τὸ γὰρ παράδειγμα δεῖ ὑπερέχειν, τοιούτους δ’ εἶναι, οἵους Ζεῦξις ἔγραφεν.
80
That the words,
τοιούτους δ’ εἶναι, οἵους Ζεῦξις ἔγραφεν
, belong to the second way of defending the impossible, by referring it to the
βέλτιον — οἷα δεῖ εἶναι
, &c.
seems clear. Nor is it any objection to this, as some have thought it,
81
that Aristotle had before mentioned the paintings of Zeuxis, as deficient in the expression of the manners.
82
For it by no means follows, from this deficiency of Zeuxis as to manners, that he did not represent
πρὸς τὸ βέλτιον
, with respect to beauty, grace, dignity of form, &c.: and it seems to be this kind of improvement, in painting, by which Aristotle, here and elsewhere, illustrates the
μίμησις βελτίον
of poetry.
83
Compare, particularly,
cap. xv.
Ἐπεὶ δὲ μίμησίς ἐστιν ἡ Τραγῳδία βελτιόνων δεῖ...
84
The story of the manner, in which Zeuxis is said to have collected the
βέλτιον
for his famous picture of Helen, is well known. See
Cic. de Invent. II. 1.
Plin. Nat. Hist. XXXV. 9.
Bayle, art. ZEUXIS.
I agree, therefore, perfectly with Mr. Winstanley, that the words,
τοιούτους δ’ εἶναι οἵους Ζ. ἔγρ.
should be transposed: but I do not see, that any alteration, farther than the mere transposition, is necessary. I would read —
Ἀλλὰ καὶ πρὸς τὸ βέλτιον· [scil. δεῖ ἀνάγειν] τοιούτους δ’ εἶναι [scil. δεῖ] οἵους Ζεῦξις ἔγραφεν· τὸ γὰρ παράδειγμα δεῖ ὑπερέχειν.
255.
mvp-aristotle-comment-255
NOTE 255.
25.29
P. 130. TO OPINION, OR WHAT IS SAID TO BE, MAY BE REFERRED, &c.
Πρὸς ἃ φασί, τὰ ἄλογα
: [scil.
δεῖ ἀνάγειν
: for so, I think, with Mr. Winstanley, the passage is to be understood; and so it is explained and translated by Castelvetro. The expression,
ἃ φασί
, or
οἷα φασί
, is used by Aristotle as synonymous with
δόξα
, and
οἷα δοκεῖ
. Thus, —
οἷα ΦΑΣΙ καὶ ΔΟΚΕΙ
, at the beginning of this chapter: and afterwards —
οὕτω φασιν
.
But it will not, I think, be found possible to give this passage a consistent sense, unless we understand him to mean, what, as the
text stands, he does not expressly say, i. e.
"By general opinion we may excuse, not only the
πιθανὸν ἀδύνατον
, but even such things as are manifestly improbable, or absurd."
As if he had written,
πρὸς ἃ φασί, ΚΑΙ τὰ ἄλογα.
And thus Goulston has supplied: —
"Ad ea quæ aiunt, [rediguntur hæc quæ dixi; et] illa, quæ sine ratione sunt."
256.
mvp-aristotle-comment-256
NOTE 256.
25.30
P. 131. WHEN THINGS, WHICH APPEAR TO BE CONTRADICTORY—.
Τὰ δ’ ὑπεναντία ὡς εἰρημένα—.
The words,
ὡς εἰρημένα
, have distressed all the commentators; and no sense, which they have laboured to force upon the expression, is, to my apprehension, satisfactory. Heinsius corrected by transposition —
Τὰ δ’ ὡς ὑπεναντία εἰρημένα
:
"Ea, quæ tanquam subcontraria dicta videntur."
— An easier and more probable emendation, I think, would be —
Τὰ δ’ ΥΠΕΝΑΝΤΙΩΣ εἰρημένα.
257.
mvp-aristotle-comment-257
NOTE 257.
25.30
P. 131. AND IN THE SAME SENSE—.
The word is,
ὡσαύτως
:
"simili modo,"
as all the commentators render it. I cannot say I have been able thoroughly to satisfy myself, as to the precise meaning of the expression, from any thing I have found in Aristotle's logical works.
85
If,
"in the same manner,"
does not mean,
"in the same sense,"
I confess I do not know what it means. I understand Aristotle to say, that, if the subject of the propositions, charged with being contradictory, be
the same, and spoken of in the same respect, we must still examine, farther, whether the two propositions admit of a sense really and accurately opposite to each other; which cannot be the case, unless the same words, in each proposition, have exactly the same sense.
And this meaning seems to be supported by the following passage from the treatise
Περὶ Ἑρμηνείας
: —
Καὶ ἔστω τοῦτο ΑΝΤΙΦΑΣΙΣ, (nempe) κατάφασις καὶ ἀπόφασις αἱ ἀντικείμεναι. Λέγω δὲ ἀντικεῖσθαι, τὴν ΤΟΥ ΑΥΤΟΥ κατὰ ΤΟΥ ΑΥΤΟΥ, μὴ ὉΜΩΝΥΜΩΣ δέ.
86
That is, as it is well explained in the analytical Synopsis prefixed to Duval's edition:—
"Affirmatio & negatio oppositæ, contradictionem faciunt. Oppositio est ejusdem, de eodem, non homonymè; nam accipi debent termini in oppositione, EODEM MODO AC SENSU."
All that follows—viz.
ὥστε καὶ αὐτὸν, ἢ πρὸς ἃ αὐτὸς λέγει, ἢ ὃ ἂν φρόνιμος ὑποθῆται
is either so corrupt, or so darkly expressed, that I have only to confess myself unable even to guess what Aristotle meant to say.
87
Commentators indeed have explained, and translators have translated; but I have seen no explanation that approaches to satisfaction, nor any translation, but what is either unintelligible, or unwarrantable, or both. I do not mean to except myself; for I had translated thus:—
"We must also consider the person who speaks, and whether the contradiction be to what he himself said, or to what any reasonable man would understand him to have said."
But, to wave other objections, which, no doubt, the learned reader will easily make for me, the verb,
ὑποθέσθαι
, will, I believe, by no means bear this sense, of
supposing, understanding—
ὑπολαβεῖν
. At least, Aristotle seems always to use it in that of
advising, suggesting, &c. So
Rhet. I. 9, p. 533
.
ὅταν ἐπαινεῖν βούλῃ, ὅρα τί ἂν ΥΠΟΘΟΙΟ· καὶ ὅταν ΥΠΟΘΕΣΘΑΙ, ὅρα τί ἂν ἐπαινέσειας.
Accordingly, Goulston has given the word this sense in his version: —
"videndumque, an eâ in re, quod prudens præceperit, secutus sit."
But, of what force this circumstance is, or how it is to be applied to obviate the charge of contradiction, I do not see.
Being therefore obliged to reject the only version, which seemed to me to offer any tolerable meaning, I have left a blank in my translation.
258.
mvp-aristotle-comment-258
NOTE 258.
25.31
P. 131. WHEN EXCUSED BY NO NECESSITY, &c.
—
Ὅταν μὴ ἀνάγκης οὔσης, μηθὲν χρήσηται τῷ ἀλόγῳ, ὥσπερ Εὐριπίδης τῷ Αἰγειἤτε πονηρίᾳ, ὥσπερ ἐν Ὀρέστῃ τοῦ Μενελάου.
— Such was the confused state in which
Robortelli
found the text, which he, very ingeniously and solidly, rectified thus:
—
Ὅταν μὴ ἀνάγκης οὔσης μηθὲν, χρήσηται τῷ ἀλόγῳ, ὥσπερ Εὐριπίδης ΕΝ τῷ ΑΙΓΕΙ, ΤΗι πονηρίᾳ, ὥσπερ ἐν τῷ Ὀρέστῃ τοῦ Μενελάου.
Some MSS. for
Αἰγειἤτε
, give
Αἰγεητη
, which, as Goulston has observed, suggests the true reading—
ἐν τῷ ΑΙΓΕΙ, ΤΗι πονηρίᾳ...
&c.
By the
Aegeus, Robortelli understood the character of that name, in the
Medea of Euripides
. To this
Victorius
very reasonably objected, that the mode of expression,
ἐν τῷ Αἰγεῖ
, seems plainly to indicate a Tragedy so named; not a character only in a Tragedy of a different name. But this is no objection to Robortelli's reading, though it is to his explanation of it. See the fragments at the end of the Oxford Euripides, where several passages of the
Aegeus are quoted from
Stobæus
, &c.
259.
mvp-aristotle-comment-259
NOTE 259.
25.32
P. 131. THUS THE SOURCES OF OBJECTIONS ARE FIVE, &C.
This enumeration may seem, at the first view, to be deficient; for one of the objections was —
Οὐκ ἀληθῆ
: —
"the representation is not conformable to truth."
But this, perhaps, may be considered as falling under the charge of
ἄλογον
. For he, who accuses a Poet of departing from nature, experience, and the
οἷα ἦν, ἢ ἔστι
, says, in other words, it is improbable, incredible, absurd, &c. Or, when this objection was relative to truth of another sort—to theological truth, as violated by the poetic representations of the Gods, it then came, properly, under the
βλαβερόν
; it was of immoral and pernicious tendency. And thus we find Plato objecting continually to the theology of Homer; sometimes, as not true—
ΟΥΚ ΑΛΗΘΗ
88
; sometimes, as hurtful—
τοῖς ἀκούουσι ΒΛΑΒΕΡΑ
89
.
The objections answered by considerations drawn from the diction, (Sect. 5.) appear to be all reducible to one or other of these five sources.
260.
mvp-aristotle-comment-260
NOTE 260.
25.32
P. 131. OR, OF IMMORAL TENDENCY.
Βλαβερά
: i. e. hurtful on account of their immoral tendency. So the word is used by
Plato
; to whose objections, and to the very language in which he expresses them, Aristotle so frequently alludes. Censuring the immoral tendency of some of Homer's
representations of his hero Achilles, Plato says—
Οὔθ’ ὅσια ταῦτα, οὔτ’ ἀληθῆ· καὶ μὴν τοῖς γε ἀκούουσι ΒΛΑΒΕΡΑ.
The reason follows:
πᾶς γὰρ ἑαυτῷ συγγνώμην ἕξει, κακῷ ὄντι, πεισθεὶς, ὡς ἄρα τοιαῦτα πράττουσί ΤΕ καὶ ἔπραττον "Οἱ θεῶν ἀγχίσποροι." Ὧν ἕνεκα, παυστέον τοὺς τοιούτους μύθους, μὴ ἡμῖν πολλὴν εὐχέρειαν ἐντίκτωσι τοῖς νέοις, πονηρίας.
De Rep. III. p. 176, ed. Mass.
Compare the precept,
cap. xv.
about making the character as morally good as possible
90
; and see
NOTE 108
. It is obvious however to observe, that when the
μοχθηρία
, the villainy of a character, is overcharged, it brings with it its own antidote. Such characters as
Iago
91
, or Glenalvon, can be
βλαβερά
to no reader or spectator. They excite only pure and unmitigated disgust. Not all the art of the Poet, or the charms of Poetry, can cheat us into any degree of sympathy with them, even for the moment in which they are speaking. We feel, there, no such struggle between immoral approbation and moral indignation, as
Dr. Johnson
has described, in his observations upon the different effects produced on the spectator, by the villainy of Rowe's
Lothario, and that of Richardson's
Lovelace. The passage is so much to the purpose of this note, so justly thought, and so well expressed, that I am persuaded I shall gratify the reader by transcribing it.
"The character of Lothario seems to have been expanded by Richardson into Lovelace; but he has excelled his original in the moral effect of the fiction. Lothario, with gaiety which cannot be hated, and bravery which cannot be despised, retains too much of the spectator's kindness. It was in the power of Richardson alone to teach us at once esteem and detestation, to make virtuous resentment overpower all the benevolence which wit, and elegance, and courage, naturally excite, and to lose at last the hero in the villain."
92
261.
mvp-aristotle-comment-261
NOTE 261.
25.32
P. 131. OR AS CONTRARY TO TECHNICAL ACCURACY.
—
Παρὰ τὴν ὀρθότητα, τὴν κατὰ τέχνην.
Most of the commentators understand the art of Poetry itself. But, if I am right in the explanation I have given,
NOTE 233
, of the expression,
πρὸς αὐτὴν τὴν τέχνην
, the sense of the expression here must be the same.
93
I understand Aristotle to mean, the rightness, not of Poetry itself, but of other arts, which may be incidentally the subject of the Poetry; and the words, I think, express the source, or
εἶδος
, as he terms it, of objections relative to all faults
κατὰ συμβεβηκός
, as opposed to those, which he distinguishes by the various expressions of,
ἁμαρτίαι καθ’ ἑαυτὴν
, &c.
The other interpretation of the words is fairly liable, I think, to the following objections.
1. If we understand the poetic art itself to be meant, then the objection to faults
κατὰ συμβεβηκός
— to impossibilities and inaccuracies with respect to other arts and sciences — will be entirely omitted in this enumeration. This is very improbable, considering how common a source of critical censure this was. For while, on the one hand, the extravagant admirers of Homer made no scruple to assert, that his Poems contained the principles of all arts and sciences; on the other, we know how eagerly the Zoilists caught at every apparent inaccuracy of this kind; and, particularly, with respect to his geography. One instance, at least, of this sort of cavil, we have in this chapter: the censure of the passage,
Οἴη δ’ ἄμμορος
,
Il. Σ. 489
, fell on
Homer's ignorance of astronomy.
94
2. By the manner in which Aristotle here mentions, first, the five sources of critical censures, and then, immediately, the twelve sources of
λύσεις
or answers, it is plain, I think, that he means answers to those censures, and to all of them. But this cannot be the case, if we understand essential faults in the Poetry itself, or bad imitation: for this admits of no answer, but a direct denial of the fact. Whereas, if we understand incidental errors in other arts, all will be consistent; and every fault enumerated will find its answer in some of the
λύσεις
, which had been pointed out in the preceding part of the chapter, and are referred to in this enumeration.
3. If the art here mentioned be the art of Poetry itself, and the faults against that art be, as I understand them to be, essential faults, faults which constitute bad Poetry, i. e. in Aristotle's view, bad imitation, this plainly implies, that the four other faults enumerated are not essential, but accidental faults;
κατὰ συμβεβηκός
. But, that such faults as improbability, and immorality, (
ἄλογα, βλαβερά
,) which had just before been singled out from the rest, as
ὀρθαὶ ἐπιτιμήσεις
—as the most solid objections, and such as admitted of no excuse—that these should be considered by Aristotle as faults merely incidental, not to be objected to the Poetry itself, not affecting the merit of the imitation,
καθ’ ΕΑΥΤΗΝ ἁμαρτίαι
, is what, as I have before said, I cannot easily conceive.
95
The expression itself—
παρὰ τὴν ὀρθότητα τὴν κατὰ τέχνην
, is indeed ambiguous; and they, who prefer the sense which I have rejected, will perhaps think it favoured by the similar expression, clearly applied to faults against the art of Poetry itself, in the passage, —
ποτέρων ἐστὶ τὸ ἁμάρτημα, τῶν ΚΑΤΑ ΤΗΝ ΤΕΧΝΗΝ, ἢ κατ’ ἄλλο συμβεβηκός.
The expressions, however, are not exactly the same. There, it is,
κατὰ ΤΗΝ τέχνην
—
"against the art:"
here, —
κατὰ τέχνην
—
"contrary to the rectitude of art."
— But Aristotle had before used an expression, that seemed still more strongly to point at the art of Poetry:
τὰ πρὸς ΑΥΤΗΝ ΤΗΝ ΤΕΧΝΗΝ ἀδύνατα
: which, however, it seems necessary, for the reasons given in NOTE 233, to understand in the same sense, which I have here given to
κατὰ τέχνην
. But that passage, and indeed this whole chapter, is, in its present state, so full of obscurity and ambiguity, that every interpretation which can be given must necessarily be, in a great measure, conjectural and disputable. All I can venture to be confident of is, that my explanation of this passage is consistent with my explanation of the other; and that either both are right, or both are wrong.
262.
mvp-aristotle-comment-262
NOTE 262.
25.32
P. 131. THE ANSWERS, WHICH ARE TWELVE, &C.
How the different
Λύσεις
or solutions proposed throughout the chapter are reducible to 12, and which are the 12 that Aristotle meant, are questions, which the defective state of the original renders it very difficult, if not impossible, to answer, with any certainty. And indeed the matter is of so little importance, that it is by no means worth while to enter into any examination of the various modes of reckoning, by which different expositors have endeavoured to solve the problem.
Victorius
, indeed, is so wise, as to give up the attempt. It will be very easy however, and therefore, I hope, not very foolish, just to enumerate all the
λύσεις
, which actually have been mentioned in the chapter, in the order in which they occur, and then to examine, by way of experiment, whether they are any way reducible to twelve.
1.
τυγχάνει τοῦ τέλους, τοῦ αὑτῆς.
— i. e. The end of Poetry is better answered, &c.
2.
κατὰ συμβεβηκός
— The fault is incidental.
3. —
οἷα δεῖ
, (or,
βέλτιον
) — It is what is best, or what should be.
4. —
οἷα φασὶ
, (or,
οἷα δοκεῖ
) — It is according to general opinion.
5. —
οἷα ἦν, ἢ ἔστιν
(or,
οὕτως εἶχεν
, or,
ἀληθῆ
) — to truth.
[6.
σκεπτέον εἰς τὸν πράττοντα, πρὸς ὅν, ὅτε
, &c.] — [Consider circumstances.]
7.
Γλώττῃ
— Defend, by the foreign sense of the word.
8. —
Μεταφορᾷ
— by Metaphor.
9.
κατὰ Προσῳδίαν
— by Accent.
10. —
Διαιρέσει
— by Punctuation.
11. —
Ἀμφιβολίᾳ
— by Ambiguity.
12.
κατὰ τὸ ἔθος τῆς λέξεως
— by Customary speech.
13. —
Ποσαχῶς ἂν σημήνειε
or,
καθ’ ὁμωνυμίαν
— by the different senses of a word.
[14. —
Γλαύκωνος λύσις
] — [Glauco's answer.]
[15.
εἰκὸς, καὶ παρὰ τὸ εἰκὸς γίνεσθαι
] — [Probable, that many things should happen improbably.]
[16. —
Οὐ τὸ αὐτὸ, ἢ οὐ πρὸς τὸ αὐτὸ
, &c.] [The same thing is not spoken of, or, not in the same respect, &c.]
Here are, then, 16 different answers. Of these, it seems, upon the whole, most probable, that the 12 not enclosed in brackets, are the 12 which Aristotle means. My reason is, that in the beginning of the chapter, after laying down the three distinct considerations, of the different objects of imitation, the privileges of poetical language, and the distinction of essential and incidental faults, he immediately, and explicitly, refers to those three principles, as sources of all the answers.
Ὥστε δεῖ τὰ ἐπιτιμήματα — ΕΚ ΤΟΥΤΩΝ ἐπισκοποῦντα ΛΥΕΙΝ.
Now it will be found, I believe, that the 12 answers above mentioned are drawn from those sources, and that the four remaining answers are not.
But why these four, which evidently are proposed as answers, and seem to be distinct answers, were not admitted in the concluding enumeration, it may not be easy to shew. Perhaps, Aristotle reckoned only as one solution, the two which he assigns to the same objection, with an
ἢ
, or
οὕτως τε καὶ
, &c. This would throw out Nos 14, and 15, which seem, indeed, to be mentioned only as a sort of secondary or subsidiary answers. As to Nos 6, and 16, he might consider them as one; both of them, in fact, saying the same thing, and nearly in the same words—i. e.
"circumstances must be considered."
Still however, taking these together as one answer, that answer will be supernumerary; and how it is fairly to be got rid of, it is difficult to see: the more difficult, because it is the only
λύσις
furnished by the whole chapter to the objection of immoral tendency, (
βλαβερά
,) upon which so great stress is laid.
All that seems tolerably clear is, that the 12 answers intended in the recapitulation are those 12, which are deducible from the three principles laid down at the opening of the chapter. In this idea, which I had formed before I consulted any commentator, I was glad to find myself supported by
Goulston
, in his accurate analysis; where he makes the 12 answers to be those here assigned, and draws them from the three sources at the beginning of the chapter: viz. three from the first source, (Nos 3, 4, 5,) — seven from the second — the diction, (Nos 7, 8, 9, 10, 11, 12, 13,) and two from the third source, (Nos 1 and 2.)
263.
mvp-aristotle-comment-263
NOTE 263.
26.2
P. 132. IF THAT WHICH IS THE LEAST VULGAR OR POPULAR BE THE BEST.
—
Ἧττον ΦΟΡΤΙΚΗ.
— The word
φορτικόν
is used in a number of different, and sometimes nicely discriminated, senses, which cannot, all of them, be expressed by any single word in our lan-
guage. Sometimes, for example, it is to be rendered by
extravagant, violent, charged, outré, &c. as in the following passage of
Diog. Laertius about Bion
: —
ἦν δὲ καὶ θεατρικὸς, καὶ πολὺς ἐν τῷ γελοἰῳ διαφορῆσαι, ΦΟΡΤΙΚΟΙΣ ὀνόμασι κατὰ τῶν πραγμάτων χρώμενος.
96
i. e. extravagant, exaggerated, outrés, as
Bayle
has well explained it, art. BION, note [B], where he gives an instance of this extravagance of expression in that philosopher, from
Plutarch
, who calls it
ΦΟΡΤΙΚΩΤΕΡΟΝ
.
97
Sometimes, applied to persons, it means
troublesome, tiresome, &c. as in
Aelian—πολὺς ἦν λαλῶν, καὶ ἐδόκει ΦΟΡΤΙΚΟΣ.
Var. Hist. XII. 13.
— Sometimes,
insolent, overbearing, &c. as, in the same writer, it is said of a famous courtesan, —
Ἡ δὲ ἦν ΥΠΕΡΗΦΑΝΟΣ καὶ δεινῶς ΦΟΡΤΙΚΗ,
XII. 63
.
98
— Sometimes, again, and that very frequently, it is used as synonymous with
ἀνελεύθερος, βάναυσος
,
popular, low, vulgar, &c. as opposed to what is
liberal, refined, delicate, genteel, &c.
99
Thus
Plutarch—ἀνελευθέρους κομιδῇ καὶ ΦΟΡΤΙΚΑΣ φαντασίας.
P. 216, ed. H. S.
And
Plato—ὁ φιλότιμος τὴν μὲν ἀπὸ τῶν χρημάτων ἡδονὴν ΦΟΡΤΙΚΗΝ τινα ἡγεῖται
—
"The ambitious man looks upon gain as a vulgar sort of pleasure,"
De Rep. IX. p. 254, ed. Mass.
Jul. Pollux
describes a species of dance called
Μόθων
, as,
ΦΟΡΤΙΚΟΝ ὄρχημα καὶ ναυτικὸν
—
"a vulgar and sailor-like dance;"
the hornpipe, I suppose, of the Greeks.
100
And thus
Athenæus
, where he mentions, from
Herodotus
, the curious story of Agarista, (the daughter of Clisthenes, king of Sicyon,) and her suitors, says, that Clisthenes rejected Hippoclides,
ἰδὼν—ΦΟΡΤΙΚΩΣ ὀρχησάμενον
: because he did not dance like a gentleman; a charge, which, according to Herodotus, seems indeed to have been pretty well founded; for he tells us, that Hippoclides got upon a table and danced upon his head.
101
But let us return to Aristotle. This last sense of the word
φορτικόν
appears to me clearly to be that, in which it is here used by him. I cannot think, that by
φορτική
, he intended to express, as Dacier, and the commentators before him, explain it, the trouble and expense of theatrical exhibition—the number of things wanted—actors, scenes, dresses, music, &c.
102
Of all the commentators I have seen,
M. Batteux
alone gives, in a short note, what I think the true meaning of the word in this place:
"Φορτικός, grossier, digne des mercenaires. Aristote, Politic. VIII. c. 6. oppose le spectateur mercenaire & ignorant,
φορτικός
, au spectateur honnête; & le plaisir grossier,
ἡδονὴ φορτική
, les danses grossieres,
κινήσεις φορτικωτέρας
, au plaisir delicat, aux danses honnêtes."
Aristotle himself will here be his best commentator, in the passages to which M. Batteux refers. Some sorts of rhythm, he says,
ΦΟΡΤΙΚΩΤΕΡΑΣ ἔχουσι τὰς κινήσεις
, (violent and vulgar,)
αἱ δὲ, ΕΛΕΥΘΕΡΙΩΤΕΡΑΣ.
103
Again, in the
next chapter, relative to the musical education of youth, he speaks of the pleasure of a popular musical audience, as a vulgar, illiberal sort of pleasure.
"The performer there,"
he says,
"aims only at the pleasure of the hearers,
καὶ ταύτης ΦΟΡΤΙΚΗΣ· διόπερ οὐ ΤΩΝ ΕΛΕΥΘΕΡΩΝ κρίνομεν εἶναι τὴν ἐργασίαν,
("such performance does not become a gentleman,")
ἀλλὰ ΘΗΤΙΚΩΤΕΡΑΝ
(the playing of a man who is paid for playing:)
καὶ ΒΑΝΑΥΣΟΥΣ δὴ
(mechanics)
συμβαίνει γίγνεσθαι· πονηρὸς γὰρ ὁ σκοπὸς πρὸς ὃν ποιοῦνται τὸ τέλος· ὁ γὰρ ΘΕΑΤΗΣ, ΦΟΡΤΙΚΟΣ ὢν, μεταβάλλειν εἴωθε τὴν μουσικήν—."
— In the next chapter is the following passage, still more directly to our present purpose, in which he expressly distinguishes, as here, the two sorts of spectators, or hearers:—
θεατὴς διττὸς, ὁ μὲν ΕΛΕΥΘΕΡΟΣ καὶ ΠΕΠΑΙΔΕΥΜΕΝΟΣ, ὁ δὲ ΦΟΡΤΙΚΟΣ, ἐκ βαναύσων, καὶ θητῶν, καὶ ἄλλων τοιούτων, συγκείμενος.
106
The word occurs frequently in other parts of Aristotle's writings, and seems generally, if not always, to be used in the same sense.
107
By
φορτική
, then, applied to Tragedy, I think it clear, that he means only—calculated for
φορτικοὶ
spectators; adapted to the entertainment of popular audiences—to the taste, as we commonly
express it, of the upper gallery, as opposed to the refined and cultivated taste of men of reading and reflection.
108
As far as I can judge, from a comparison of the different senses of the word with its etymology,
109
the common idea, which runs through and connects them all, is that of excess, or, perhaps, more exactly, of offensive, disgusting, or burdensome, by excess, of some kind or other.
264.
mvp-aristotle-comment-264
NOTE 264. P. 132.
26.3
AS IF THE AUDIENCE, WITHOUT THE AID OF ACTION, &c.—
Ὡς γαρ ἐκ αισθανομένων, ἀν μη ΑΥΤΟΣ ΠΡΟΣΘΗΙ, πολλην κίνησιν κινενται
. This wound has been sufficiently probed. When I found, that the
"medica manus"
of Mr. Toup had been tried upon it, I looked, at least, for the
"salubres Ambrosiae succos, et odoriferam panaceam,"
if not for the precious
Dictamnus, that would entirely heal it.
110
He proposed to read—
ὠν μη ΑΥΛΟΣ ΠΡΟΣΗ
. I should be very sorry to do any injustice to the emendation of so masterly a Greek scholar; but I am obliged to confess, that I do not understand it.
"The imitators have recourse to every kind of motion, just as if the audience were not able to understand (or, to hear) them, without the addition or accompaniment of a flute." How any sense can be made of this, or of any other fair version of the passage, so corrected, I cannot discover. The emendation, surely, requires to be explained, at least; and if Mr. Toup gave any explanation in his letter to Mr. Winstanley, it is to be wished, that the learned editor had communicated it to the public in his note.
As far as I can judge, from a comparison of the different senses of the word with its etymology, the common idea, which runs through and connects them all, is that of excess, or, perhaps, more exactly, of offensive, disgusting, or burdensome, by excess, of some kind or other.
111
112
It is some comfort, however, that the general meaning of the passage seems liable to little or no difficulty; and, accordingly, in that, all the commentators, I think, are agreed, however widely they may differ as to the reading.
265.
mvp-aristotle-comment-265
NOTE 265. P. 132.
26.6
LIKE BAD FLUTE-PLAYERS, WHO WHIRL THEMSELVES ROUND, WHEN THEY WOULD IMITATE THE MOTION OF THE DISCUS—.
This is one of those antique curiosities, which we stare at, without knowing very well what to make of it. —
Αν ΔΙΣΚΟΝ δεη μιμείσθαι
. We should think it very strange, if we were told of a flute-player having occasion to imitate a quoit. But we are not to understand this of a mere instrumental solo, but of a performer accompanying words sung by a Chorus, (as appears from the mention of the
Coryphæus,) and endeavouring, in an absurd manner, to express them. The antient
Αυλητης
, or
Tibicen
, was not, it seems, a mere sedentary performer, like those of a modern orchestra. He accompanied the Chorus with his person, as well as with his instrument, and seems to have paraded about the stage, in a pompous dress; to have made a part of the
ὄψις
, or show, and to have joined in all the turns, and returns, and various evolutions, of the choral dance. Hence the description of
Horace
:
A. P. 214.
Sic priscae motumque et luxuriam addidit arti
Tibicen, traxitque VAGUS per pulpita vestem.
Lucian, in his Harmonides
, describing the requisites of a good
Αυλητης
, mentions, among the rest, —
και ΒΑΙΝΕΙΝ ἐν ῥυθμῳ
.
113
The great masters, no doubt, respected themselves, and confined their motion to the dignity of a sort of rhythmic strut. But
Aristotle
here, is describing the tricks of the
φαυλοι
or
φορτικοι
performers. Such a performer might have occasion, or rather take occasion, to imitate the whirling or rolling of a disc, if the subject, for example, of the choral song chanced to be the story of
Apollo and Hyacinthus; which is mentioned by
Lucian
in a long list of fabulous subjects, enumerated as a part of the knowledge requisite to an accomplished pantomimic dancer. Or, the subject might be taken from
Homer, Od. 6. 186, &c.
Κυλιόμενοι
.
Dacier
, in his note, translates this, "rolling themselves upon the ground." This would be
φορτικον
indeed. Yet in this idea he follows
Victorius
; who enters into a discussion, of some length, to prove that
κυλιομενοι
can mean nothing but rolling on the ground. Nor will he allow the difficulty of doing this while they were playing to be a sufficient objection. Certainly, the usual and proper sense of the word is on his side. But it was natural enough, surely, to apply to the motion imitating, the term proper to the motion imitated.
114
266.
mvp-aristotle-comment-266
NOTE 266. P. 132.
26.6
AND PULL THE CORYPHÆUS WHEN SCYLLA IS THE SUBJECT.
Έλκοντες τον Κορυφαιον
. — To imitate Scylla, —
"naves in saxa trahentem,"
as
Virgil
has expressed it. But it is not easy to see, how the performer, at least while he was playing, could well spare a hand for this operation. This was even worse than what we call humouring a catch; when, for instance, a singer who is performing
Purcell's
"Fie, nay prithee, John" thinks it necessary to collar his neighbour.
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
.
268.
mvp-aristotle-comment-268
NOTE 268. P. 133.
26.11
TO HEARERS OF THE BETTER SORT—.
Θεατας ἐπιεικεις
: to which he opposes
φαυλους
. The word
ἐπιεικεις
seems rightly explained here by
Dacier
— "les honnêtes gens; c'est à dire, les gens qui ont eu une meilleure education." The passage, which he quotes from
Plato
, is much to the purpose of this chapter.
Συγχωρω δη τόγε τοσετον και ἐγω τοις πολλοις, δειν την μεσικην ήδονη κρινεσθαι μη μεντοι των ἐπιτυχοντων άλλα σχεδον ἐκεινην είναι μεσαν καλλιστην, ἡτις ΤΟΥΣ ΒΕΛΤΙΣΤΟΥΣ, και ΙΚΑΝΩΣ ΠΕΠΑΙΔΕΥΜΕΝΟΥΣ τερπει
. —
De Leg. II. p. 658.
Aristotle
uses
ἐπιεικης
in the same sense,
Eth. Nicom. IV. 8, p. 186, ed. Wilk.
—
τοιαυτα λεγειν και άκκειν, δια τῳ ΕΠΙΕΙΚΕΙ ΚΑΙ ΕΛΕΥΘΕΡΩι άρμοττει
.
269.
mvp-aristotle-comment-269
NOTE 269. P. 133.
Και διᾳδοντα
. There seems great reason to suspect this word. For, what is the force of the preposition here? Some commentators, without disputing the reading, neglect the preposition entirely, and render the word as if it were the simple participle,
άδαντα
. Others understand, singing throughout:
"qui continenter canit."
Goulst.
But the proper sense of
διᾳδειν
, would, I think, be — to sing dissonantly — to sing out of tune, — as,
ΔΙΑφωνειν
. And so the word is actually used in the treatise
Περι Κοσμα
, in Aristotle's works, and opposed to
ΣΥΝᾳδον
, as
ΔΙΑφωνειν
is to
ΣΥΜφωνειν
: —
συμφερομενον, και διαφερομενόν συνᾳδον, και ΔΙΑΙΔΟΝ
.
"The agreeing, and the disagreeing, the consonant, and the dissonant." But as the word cannot here be admitted, in that which appears to be its only proper and warrantable sense, I suspect, it might, originally, have been only
ᾠδοντα
. Considering how frequently
Δ
and
Λ
were confounded by transcribers,
ΚΑΙ ΑΙΔΟΝΤΑ
might easily be blundered into
ΚΑΙ ΔΙΑΙΔΟΝΤΑ
. One MS. reading is
διαΔΙδοντα
; where the
ΔΙ
, plainly enough, arose from the
ΑΙ
.
The commentators understand from this passage, that there were two sorts of rhapsodists; one, of those who recited Epic Poetry, and another, of those who sung it. Whether this can be proved from other passages of antient authors, I know not. From this, it certainly cannot. Aristotle says,
ΚΑΙ ῥαψωδεντα—ΚΑΙ διᾳδοντα
. Whatever the
διαδων
was, he is here clearly distinguished from the
ῥαψωδων
— the rhapsodist.
That the rhapsodists did not, in the strict and musical sense, at least, of the word, sing the verses of Homer, but recited or declaimed them only, we may pretty safely infer, from what is expressly said of Epic Poetry at the beginning of this work — that "it imitates by words only," without melody and rhythm — i. e. without music. This, indeed, will not prove that Epic Poetry was never sung, any more than what was said of Tragedy — that it imitates by words and music — will prove that it was never recited, or read. Yet the least, I think, that can be inferred from it, is, that Epic Poetry was, in general, and for the most part, recited or declaimed only; and, consequently, that the rhapsodists, properly so called, being the established performers of Epic Poetry, as the actors were of Tragic, performed it always in that manner; without singing, any farther, than as the tones of loud and sustained declamation approach more nearly to singing than those of common reading.
The earliest Lyric Poet-Musicians, indeed, as we learn from
Plutarch
and
Athenæus
, used to sing even the hexameters of
Homer and
Hesiod, as well as their own, to the lyre. But they, plainly, speak of this, as of an antient practice: —
τον Τερπανδρον, ΚΙΘΑΡΩΔΙΚΩΝ ποιητην όντα νομων, [hymns,] κατα νομον ἐκασον, ΤΟΙΣ ΕΠΕΣΙ, τοις ἑαυτε, και ΤΟΙΣ ΟΜΗΡΟΥ, ΜΕΛΗ περιτιθέντα, ΑιΔΕΙΝ ἐν τοις ἀγωσιν
.
Plut. Dial. de Mus. p. 2074, ed. H. St.
And afterwards
ότι δε οι κιθαρωδικοι νομοι, ΟΙ ΠΑΛΑΙ, ἐξ ΕΠΩΝ συνισταντο, Τιμοθέου ἐδηλωσε
, &c.
p. 2075.
So, too,
Athenæus
: "Chamæleon, in his book about Stesichorus,
και μελωδηθηναι φησι, ἐ μονον τα Ὁμηρε, άλλα και Ἡσιοδε, και Αρχιλοχε
, &c."
ΚΑΙ μελωδηθηναι
— "were even sung." p. 620.
It is not, however, at all improbable, that Homer might be sometimes sung, in Aristotle's time, and that this
Mnasitheus, (of whom nothing is known,) might be a performer in this way. But, that this was a distinct thing from
ῥαψῳδια
seems pretty clear.
115
116
117
270.
mvp-aristotle-comment-270
NOTE 270. P. 133.
26.7
WHOSE GESTURES RESEMBLE THOSE OF IMMODEST WOMEN.
The passage of
Aulus Gellius
, to which I referred in my note on the translation, as a story, both curious in itself, and confirming what was there advanced, is this.
"Histrio in terrâ Græciâ fuit famâ celebri: qui, gestûs et vocis claritudine & venustate, cæteris antestabat. Nomen fuisse aiunt POLUM. Tragœdias poetarum nobilium scitè atque asseveratè actitavit. Is Polus unicè amatum filium morte amisit. Eum luctum quum satis visus est eluxisse, rediit ad quæstum artis. In eo tempore Athenis Electram Sophoclis acturus, gestare urnam quasi cum Orestis ossibus debebat. Ita compositum fabulæ argumentum est, ut, veluti fratris reliquias ferens Electra, comploret commisereturque interitum ejus, qui per vim exstinctus existimatur. Igitur Polus, lugubri habitu Electræ indutus, ossa atque urnam à sepulchro tulit filii; &, quasi Orestis amplexus, opplevit omnia, non simulachris neque imitamentis, sed luctu atque lamentis veris & spirantibus. Itaque, quum agi fabula videretur, dolor actitatus est."
A. Gell. VII. 5.
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.
118
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,
119
120
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
121
122
123
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
.
272.
mvp-aristotle-comment-272
NOTE 272. P. 134.
26.11
IT HAS THE ADVANTAGE OF GREATER CLEARNESS—AS WELL IN READING, AS IN REPRESENTATION.
Ειτα, και το ἐναργες ἐχει, και ἐν τῇ ἀναγνωσει, και ἐπι των ἐργων.
— It seems rather strange, that, immediately after mentioning the
ἐναργες
of the
ὄψις
,
Aristotle
should say —
"Then, it has also the
ἐναργες
,"
&c. It was this which induced me to suspect, that for
ἐναργεστατα
, in the preceding passage, we should read —
ἐνΕργεστατα
:
"By means of which, [i. e. of the
ὄψις
,] the pleasures we receive from Tragedy (those, of terror and pity excited by imitation, as he says cap. xiv.
124
) are rendered more forcible and efficacious."
But the objection is, perhaps, not of sufficient force to warrant a departure from the established reading of all the manuscripts,
ἐναργεστατα
: and we may, well enough, understand the author, as if he had said —
"Then, farther, another advantage is, that Tragedy has this
ἐναργες
, not only on the stage, and on account of the
Ὄψις
, but even in reading also."
That
ἀναγνωσει
is right, (not
ἀναγνωρισει
,) I cannot entertain a doubt. Nothing can be more evidently nonsensical than this distinction —
"both in the discoveries, and in the incidents;"
as if a discovery were not an incident.
The expression,
ἔπι των ἐργων
, for,
in representation, acting, performance, &c. seems liable to no difficulty. Thus,
De Rep. VIII. 455
,
δηλον ἐκ των ΕΡΓΩΝ
— from what happens in the performance of such music. And see
ibid. cap. vi.
throughout which,
ἐργα
is repeatedly used for musical performance; particularly,
p. 457
, —
τα θαυμασια και περιττα ΤΩΝ ΕΡΓΩΝ
,
"surprising and elaborate performance."
273.
mvp-aristotle-comment-273
NOTE 273. P. 134.
26.12
ATTAINING THE END OF ITS IMITATION IN A SHORTER COMPASS.
Dryden
says of this passage —
"It is one reason of Aristotle's, to prove that Tragedy is the more noble, because it turns in a shorter compass; the whole action being circumscribed within the space of four and twenty hours. He might prove as well, that a mushroom is to be preferred before a peach, because it shoots up in the compass of a night."
&c. If Aristotle had said, that Tragedy was the more noble, because a Poet could compose a Tragedy in much less time than an Epic Poem, the simile would have been justly applied.
Dryden
had, but just before, said, that
"the effects of Tragedy are too violent to be lasting."
But he did not give himself time to see, that Tragedy owes this greater violence of effect to the shortness of its plan; that is, to its stricter unity, its more concentrated and unbroken interest, its
"close accelerated plot;"
to that
ἀθροον
, as Aristotle calls it, so essential to the purpose of Tragedy, which is, to give the pleasure of strong emotion. The Epic Poem is of too tedious a length, too various and episodic, to produce that effect in
the same degree as Tragedy, which is read, or seen, at once, and without interruption.
But the case was, that
Dryden
, (who, as I have before had occasion to remark, appears to have taken his idea of
Aristotle
from French translation,) wrote this in the preface to his translation of
125
an Epic Poem: on the contrary, when he was writing on Tragedy, he gave Tragedy the preference.
126
127
274.
mvp-aristotle-comment-274
NOTE 274. P. 134.
26.13
HIS POEM, IF PROPORTIONABLY CONTRACTED, WILL APPEAR CURTAILED.
Μυερον
. — Nothing is more diverting than the explanation which some commentators give of this word, and its application here. The Poem, it seems, is compared to the tail of a mouse, or a rat, which grows less and less towards the end:
"versus extremum attenuata."
128
I never heard, that any naturalists have observed this property to be peculiar to the tails of rats and mice. The fact seems to be, that the words
μυερον
, and
μειερον
, however their etymologies may appear to differ, have both the same meaning — that of
cropped, curtailed, tronqué, as
M. Batteux
translates it.
Μεικρού σιχθώ
. . .
ὁ κατα το τελοι ἐλλειπων χρονῳ
. [
Hephast. p. 92, ed. De Pauw
.] To which is opposed,
δολιχουρ
a long-tailed verse:
ὁ κατα το τελώ πλεονάζων συλλαβη
.
In the
Rhetoric
,
Aristotle
applies
μειρά
to a period that is too short, and disappoints the ear by ending abruptly. The passage is curious for its expression, and illustrates both the word itself, and its application, here, to a Poem, which disappoints the expectation of a reader in the same manner, by ending before its time.
Rhet. III. 9, p. 592, ed. Duval.
Δει δε, και τα κωλα, και τας περιοδες, μητε ΜΕΙΟΥΡΟΥΣ είναι, μητε ΜΑΚΡΑΣ· το μεν γαρ ΜΙΚΡΟΝ [. .
μειερον
] προσπταίειν πολλάκις ποιει τον ἀκροατην· ἀναγκη γαρ, όταν, ἐτι ὁρμων ἐπι το πορρω, και το μετρον ἔχει ἐν ἑαυτῳ ὁρε, ΑΝΤΙΣΠΑΣΘΗ παυσαμένε, ΟΙΟΝ, ΠΡΟΣΠΤΑΙΕΙΝ γίγνεσθαι, δια την ΑΝΤΙΚΡΟΥΣΙΝ.
275.
mvp-aristotle-comment-275
NOTE 275. P. 134.
26.13
IF EXTENDED TO THE USUAL LENGTH.
Ακολεθέντα τῳ το μετρο μηκεί.
Almost all the commentators and translators understand
answerable to the length of the metre. And this is, certainly, the most obvious and unforced sense of the words: for, had Aristotle meant, by
μέτρον
, the standard measure, or length, of the Poem, as other commentators understand it, he, probably, would have rather said
τῳ το ΜΗΚΟΥΣ ΜΕΤΡΩΝ
.
129
Μετρον
is so used in the passage given in the last note —
το ΜΕΤΡΟΝ ἔχει ἐν ἑαυτῳ ὁρε
. If, however,
metre be the sense, (for, after all, the passage is ambiguous,) the expression must, I think, be understood as a short way of saying
"conformable to the usual length of Poems in that metre"
— of Poems in heroic verse. See what is said,
cap. xxiv.
about the adaptation of the hexameter to Epic Poetry:
οὐδεις ΜΑΚΡΑΝ συστασιν ἐν ἀλλῳ πεποιηκεν τῳ ἡρωῳ.
— I cannot conceive that
Aristotle
meant to say, that the length of the Epic Poem was proportioned, or ought to be proportioned, to the length of the metre. Yet so the commentators.
"Si — Poeta secutus fuerit longitudinem, quae instar videtur ejus carminis."
Vict.
—
"Si cum metri longitudine provebatur."
Goulst.
&c. It was not the length of the hexameter which made it the fittest measure for heroic Poetry, but the nature of the feet of which it is composed; and on that account it was preferred, as
στασιμωτατον και ὀγκωδεστατον των μετρων
.
cap. xxiv.
The length of a verse is to be measured by the times (
χρονοι
) which compose it. Now the hexameter is but
one third longer than the Iambic trimeter; their respective times being 24, and 18: so that the length of an Epic Poem would be strictly proportioned to the length of its verse —
τῳ τε μετρε μηκει
— were it longer by one third only than a Tragedy.
276.
mvp-aristotle-comment-276
NOTE 276. P. 134.
Ὑδαρη
— watery. Aristotle uses the same metaphor in the following passage of his second book
De Republicâ
, where, opposing the community of wives and children proposed by
Plato
, he very justly objects, that it would weaken the bond of social union, by diluting the social affections, and destroying—
Par. Loft, IV. 756.
Relations dear, and all the charities
Of father, son, and brother,
—
Εν δε τη πόλει, την ΦΙΛΙΑΝ ἀναγκαιον ὙΔΑΡΗ γινεσθαι, δια την κοινωνιαν την τοιαυτην, και ήκιστα λέγειν τον ἐμον, ἡ ὑιον, πατερα, ὑιον.
130
Ωσπερ γαρ μικρον γλυκύ, εις πολυ ύδωρ μιχθεν, ἀναισθητον ποιει την κρασιν, ότω συμβαινει και την οικειοτητα, την προς άλληλες, την άπο των ὀνοματων τετων—κ . λ.
I stop there, because the passage is evidently defective, though the sense is plain.
277.
mvp-aristotle-comment-277
NOTE 277. P. 135.
26.15
AND, ALSO, IN THE PECULIAR END AT WHICH IT AIMS—.
Και, ἐτι, τῷ της τέχνης ἔργῳ.
The expression is ambiguous. It may mean, either the end, or business, of the Poetic art in general, or, that of Tragedy — of the Tragic art.
131
The latter, however, seems, pretty clearly, to be the meaning: for his expression —
τουτοις τε διαφέρει πασί, ΚΑΙ ΕΤΙ τῳ της τεχνης ἔργῳ
— shews the author to be speaking, here, of a distinct advantage. But, if we understand it to mean, that Tragedy answers the end of Poetry better than the Epic, this cannot be considered as an advantage distinct from those enumerated before, which are, plainly, such as contribute to the general end of Poetry — that of giving pleasure — of interesting, delighting, striking, &c. Whereas, if the peculiar end of Tragedy be superior to that of Epic Poetry, this, indeed, is an additional and separate advantage. Besides, the parenthetical insertion which immediately follows —
δει ΓΑΡ, την τυχεσαν ήδονην ποιειν αυτας
(i. e. the Epic and Tragic Poems,)
άλλα την ἐιρημενην
— plainly implies, that the
τεχνης ἐργον
, of which he had been speaking, was that of affording the particular pleasure proper to the species. And thus, too, the word
ἐργον
is used in other passages:
τραγῳδιας ἐργον
,
cap. vi.
and
cap. xiii.
The words,
μαλλον το τέλες τυγχανεσα
, present a similar, but more embarrassing, ambiguity. Is
τελ
, here, the end of Poetry, or the end of Tragedy? If we take it in the latter sense,
Aristotle
will say, that Tragedy is superior, both because its end — the peculiar effect which it purposes to produce — is superior to that of
the Epic Poem, and, because it attains that end more perfectly than the Epic attains its end. But this Aristotle has not proved, nor does it appear to be true. On the other hand, if we understand
τελ
to mean the end of the poetic art,
132
it is obviously true, that, if Tragedy be superior in all those respects which he had mentioned — in its closer unity, its brevity, its
ἐναργεια
, its music, and its decorations — and, besides, (
και ἐτι
) in the specific end at which it aims — it must, on the whole, be preferable to the Epic Poem, as answering more effectually the end of Poetry, by giving greater pleasure.
For, that this, in Aristotle's view, was the great end of the art, and of all its branches, appears, if I mistake not, evidently, from many other passages of this treatise, as well as from that now before us. Nor does he, any where, appear to me to give any countenance to an idea, which rational criticism has, now, pretty well exploded — that utility and instruction are the end of Poetry. That it may indeed be rendered, in some degree, useful and improving, few will deny; none, that it ought to be made so, if it can. But, that the chief end and purpose of Poetry is to instruct — that
Homer
wrote his
Iliad
on purpose to teach mankind the mischiefs of discord among chiefs, and his
Odyssey
, to prove to them the advantages of staying at home and taking care of their families — this is so manifestly absurd, that one is really astonished to see so many writers, one after the other, discoursing gravely in defence of it.
133
It is true indeed, that
Aristotle
, in his account of Tragedy, mentions the correction and refinement of the passions, pity, terror, &c. as a useful effect of Tragic representations. But he no where, either in his definition, where we might surely have expected him to be explicit, or in any other part of his book, calls that effect the end of Tragedy. All his expressions prove, that his end, both of Tragic and of Epic Poetry, was pleasure;
134
though, with respect to Tragedy, he asserts, (by way, as I have before suggested,
135
of obviating
Plato's
objections to it,) that the pleasure arising from it was so far from being pernicious, that it was even useful; so far from inflaming the passions of men, that it tended, on the contrary, to purify and moderate them in common life. When the reader sees the expressions, to which I allude, laid together, he will hardly, I think, entertain any doubt upon this head. —
τα μέγιστα, δις ΨΥΧΑΓΩΓΕΙ΄ ἡ Τραγῳδια, μυθε μερη ἐσιν
,
&c. cap. vi.
—
ἐστι δε ἐχ αυτη ἀπο Τραγῳδιας ἩΔΟΝΗ.
cap. xiii.
—
γαρ πασαν δει ζητειν ἩΔΟΝΗΝ ἀπο Τραγῳδιας, άλλα ΤΗΝ ΟΙΚΕΙΑΝ.
—
Επει δε την ἀπο ἐλει και φοβε, δια μιμησεως, δει ἩΔΟΝΗΝ παρασκευαζειν τον ποιητην
cap. xiv.
—
ὶν, ώσπερ ζωον ἐν όλον, ποιῃ την ΟΙΚΕΙΑΝ ΗΔΟΝΗΝ.
cap. xxiii.
—
την όψιν, δι ἧς ΑΙ ΗΔΟΝΑΙ, &c. cap. ult.
—
δει γαρ ἐ την τυχεσαν ἩΔΟΝΗΝ ποιειν ΑΥΤΑΣ, άλλα την ειρημενην.
ibid.
From all this it appears, I think, indubitably, that the great end of Poetry in general, was, in Aristotle's opinion, to give plea-
sure; as
Castelvetro
, long ago, rightly contended.
"Coloro, che vogliono, che la poesia fia trovata principalmente per giovare, o per giovare & per dilettare infieme, veggano che non s'oppongono all' autorità d'Aristotele, il quale, qui ed altrove, non par che le affegni altro, che diletto; e se pure le concede alcuno giovamento, gliele concede per accidente come è la purgatione dello spavento & della compassione per mezzo della Tragedia."
p. 505
.
The peculiar end of Tragedy, he has expressly told us, is to afford that pleasure, which results from fictitious terror and pity:
την άπο ἐλει και φοβε δια μιμησεως ήδονην.
— What he regarded as the peculiar end of Epic Poetry, I observe that he has no where distinctly said. But from what he has said, of the advantages which its plan affords, with respect to grandeur, and variety, and the admission of the wonderful and surprising, and also of the superior richness of its language,
136
we may collect, that his ideas on this subject accorded with those of the best modern critics; and that he held the end of the Epic Poem to be, according to the exact description of an eminent writer,
"admiration, produced by a grandeur of design, and variety of important incidents, and sustained by all the energy and minute particularity of description."
137
This end, however, and these peculiar advantages, of the Epic plan, Aristotle has not, as I have before remarked, brought forward, to complete the comparison in this chapter: but he plainly, and, I think, justly, considered them as more than compensated by the closer interest, more perfect illusion, stronger emotion, deeper impression, and, in bis view, more useful tendency, of Tragedy. The Epic Poem loses in force of effect, what it gains in variety; in nature and passion, what it gains in grandeur and sublimity. The very necessity, and the merit, of its variety, and of the
ἐπεισοδιων ἀνομοἰοις ἐπεισοδίοις
,
138
are a confession of its defects, as implying a too great extent of plan, a feebleness of interest, a want of relief. It seems, indeed, to be the great art of the Epic Poet, to make us amends, by the striking beauty of particular parts, for the fatigue and ennui which unavoidably results, more or less, from the whole.
A strong proof of the superiority of Tragedy, and of the justness of Aristotle's decision, is, that every reader is most delighted with the Episodes of Epic Poetry; with those subordinate and more compressed actions, which give us the very pleasure of Tragedy — which interest and affect us by exciting pity and terror: with the meeting of
Hector and Andromache, and the supplication of
Priam to Achilles for the body of his son, in the
Iliad
; with the love, despair, and death, of
Dido, the episode of
Nisus and Euryalus, and the parting scene between old
Evander and his son, in the
Eneid
.
139
But though, of all the pleasures which Poetry, or Music, or Painting, can afford, the pleasure of emotion deserves to be esteemed the greatest, yet all those arts certainly afford considerable pleasures of other kinds; and, perhaps, to do full justice to the Epic Poem, we ought not to characterize it by any one particular and principal pleasure, but by that variety, which is peculiar to it, and which comprehends, in some degree or other, every sort of pleasure, that serious Poetry can give.
140
Whatever, therefore, may be decided
with respect to the comparative excellence of the Poems themselves, we may safely perhaps assent to the general decision of criticism, respecting the comparative merits of the Poets, and allow, that
"the first praise of genius is due to the writer of an Epic Poem; as it requires an assemblage of all the powers which are singly sufficient for other compositions."
141
