With headlong speed th' imprisoned troops retire, PITT. In these lines each poet has his characteristick manner; and Pitt has taken nothing from Dryden. The description in Pitt is more stately; in Dryden more bold and careless. Dryden's picture is rude, but animated; Pitt's is more finished, but less sprightly. One of the great faults of Dryden, from which the above passage is not wholly free, is, that his lines are often prosaick. To avoid monotony, a variety in the pauses, and a suspension of the sense at the end of the line, or couplet may be attempted and acquired in such a degree, as greatly to relieve the ear from that uniform cadence, into which our common iambick verse is apt to degenerate. But this attempt can never excuse such a confusion in the metrical composition of the verse, as to destroy its claims to that kind of measure in which it ought to be constructed. I shall only add here that concise parallel of Johnson, which does not deviate far from the truth, in settling the respective merits of these translators. "Pitt, engaging as a rival with Dryden, naturally observed his failures, and avoided them; and, as he wrote after Pope's Iliad, he had an example of exact, equable, and splendid versification. With these advantages, seconded by great diligence, he might successfully labour particular passages, and escape many errors. If the two versions are compared, perhaps the result would be, that Dryden leads the reader forward by his general vigour and sprightliness, and Pitt often stops him to contemplate the excellence of a single couplet; that Dryden's faults are forgotten in the hurry of delight, and that Pitt's beauties are neglected in the languor of a cold and listless perusal; that Pitt pleases the criticks, and Dryden the people; that Pitt is quoted, and Dryden read." Besides the translations already noticed, we will just advert to several partial poetick versions of our author. Phaer translated nine books of the Eneid, and part of the tenth, about the year 1550; but in a manner, which would be in no degree interesting to modern readers. We give the following lines, as an example of his measure. "When Asia's state was overthrown, and Priam's kingdom stout, ENEID iii. 1. 1. Warton, wishing to publish a complete edition of Virgil in English poetry, translated the Pastorals and Georgicks, and adopted the Eneid of Pitt. The monthly reviewers* gave him the credit of "surpassing all that went before him in the same task, in rendering his author's sense with exactness and perspicuity." His version is not destitute of poetick beauties, and does no discredit to the clas sick taste of its author. Among the works of Addison we find a version of the fourth. Georgick. The production is hardly worthy of Addison, and the reader is not left to regret, that his labours, as a translator, were thus limited. Not many years since, a new translation of the Georgicks was published by William Sotheby, Esq. a gentleman of literary and classical taste. We shall not compare this version with any preceding, but remark generally, that it is an acquisition to this species of literature. He has been censured in a foreign journal for casting his verses in the Darwinian mould; but even if this has some foundation in truth, his version, on the whole, is a very finished performance, and no one probably will soon offer himself to the publick as his competitor. The prose translations of Virgil scarcely deserve notice in this memoir; because they are intended merely for school books, and are unfit for what they were intended. They are productions unworthy the labours of a scholar, and they injure those, whom, we charitably hope, they were designed to benefit. Davidson, though his translation is too literal, has paid some deference to the genius of our own language. But they, who relish Virgil, will give him no thanks; and they, who are incapable of enjoying the original, will find little to admire in what Davidson intended for a resemblance. Not content with this perverse effort at prose translation, Mr. Alexander has ushered into the world, what he calls a "literal translation ;" and lays violent claims to patronage, because it is American. This indeed is the only claim it has. In phraseology it is barbarous; and as a translation it is puerile and metaphrastick. It is neither English nor Latin; it bears a kind of verbal analogy to the former, and an idiomatical resemblance to the latter language. The production admits no apology. It is no compliment to teachers, and among pupils its use, though commonly clandestine, is a disgrace to those who are detected. It is below criticism, and therefore we shall not quote it; it is not held in publick estimation, and therefore our censures reach only the author and the few who adopt it. If such methods of corrupting our language are continued, some serious remedy must be applied. The remedy, it is to be hoped, will be found in the correct taste of our most distinguished scholars. They will no doubt be able to counteract vicious translations, and bring them into the neglect which they deserve. We now take leave of the translators of Virgil. To render with a tolerable degree of spirit even the sentiments of a poet so ancient and so eminent into our own language, is difficult. To clothe these sentiments in the rich garb of poetry requires much genius and more diligence. We have probably still to look for new adventurers in this perilous enterprise. As yet it must be the voice of every genuine scholar, even with regard to the best versions of our author; "though I always read them with pleasure, I read Virgil with more." FOR THE ANTHOLOGY. INDIAN SPEECH. [In the summer of 1805, a number of the principal Chiefs and Warriours of the Six Nations of Indians, principally Senecas, assembled at Buffalo Creek, in the State of New York, at the particular request of a gentleman Missionary from the State of Massachusetts. The Missionary being furnished with an Interpreter, and accompanied by the Agent of the United States for Indian affairs, met the Indians in Council, when the following talk took place.] FIRST, BY THE AGENT. "Brothers of the Six Nations; I rejoice to meet you at this time, and thank the Great Spirit, that he has preserved you in health, and given me another opportunity of taking you by the hand. "Brothers; The person who sits by me, is a friend who has come a great distance to hold a talk with you. He will inform you what his business is, and it is my request that you would listen with attention to his words." MISSIONARY. "My Friends; I am thankful for the opportunity afforded us of uniting together at this time. I had a great desire to see you, and inquire into your state and welfare; for this purpose I have travelled a great distance, being sent by your old friends, the Boston Missionary Society. You will recollect they formerly sent missionaries among you, to instruct you in religion, and labour for your good. Although they have not heard from you for a long time, yet they have not forgotten their brothers the Six Nations, and are still anxious to do you good. "Brothers; I have not come to get your lands or your money, but to enlighten your minds, and to instruct you how to worship the Great Spirit agreeably to his mind and will, and to preach to you the gospel of his son Jesus Christ. There is but one religion, and but one way to serve God, and if you do not embrace the right way, you cannot be happy hereafter. You have never worshipped the Great Spirit in a manner acceptable to him; but have, all your lives, been in great errours and darkness. To endeavour to remove these errours, and open your eyes, so that you might see clearly, is my business with you. "Brothers; I wish to talk with you as one friend talks with another; and, if you have any objections to receive the religion which I preach, I wish you to state them; and I will endeavour to satisfy your minds, and remove the objections. 5 Brothers; I want you to speak your minds freely; for I wish to reason with you on the subject, and, if possible, remove all doubts, if there be any on your minds. The subject is an important one, and it is of consequence that you give it an early attention while the offer is made you. Your friends, the Boston Missionary Society, *Rev. Mr. Cram. will continue to send you good and faithful ministers, to instruct and strengthen you in religion, if, on your part, you are willing to receive them. "Brothers; Since I have been in this part of the country, I have visited some of your small villages, and talked with your people. They appear willing to receive instruction, but, as they look up to you as their older brothers in council, they want first to know your opinion on the subject. "You have now heard what I have to propose at present. I hope you will take it into consideration, and give me an answer before we part." [After about two hours consultation amongst themselves, the Chief commonly called, by the white people, Red Jacket,* rose and spoke as follows;] "Friend and Brother; It was the will of the Great Spirit that we should meet together this day. He orders all things, and has given us a fine day for our Council. He has taken his garment from before the sun, and caused it to shine with brightness upon Our eyes are opened, that we see clearly; our ears are unstopped, that we have been able to hear distinctly the words you have spoken. For all these favours we thank the Great Spirit; and HIM only. us. "Brother; This council fire was kindled by you. It was at your request that we came together at this time. We have listened with attention to what you have said. You requested us to speak our minds freely. This gives us great joy; for we now consider that we stand upright before you, and can speak what we think. All have heard your voice, and all speak to you now as one man. Our minds are agreed. "Brother; You say you want an answer to your talk before you leave this place. It is right you should have one, as you are a great distance from home, and we do not wish to detain you. But we will first look back a little, and tell you what our fathers have told us, and what we have heard from the white people. "Brother; Listen to what we say. "There was a time when our forefathers owned this great island. Their seats extended from the rising to the setting sun. The Great Spirit had made it for the use of Indians. He had created the buffalo, the deer, and other animals for food. He had made the bear and the beaver. Their skins served us for clothing. He had scattered them over the country, and taught us how to take them. HE had caused the earth to produce corn for bread. All this He had done for his red children, because He loved them. If we had some disputes about our hunting ground, they were generally settled without the shedding of much blood. But an evil day came upon 15. Your forefathers crossed the great water, and landed on this island. Their numbers were small. They found friends and not enemies. They told us they had fled from their own country for fear of wicked men, and had come here to enjoy their religion. They asked for a small seat. We took pity on them, granted their * His Indian name is, Sagu-yu-what-hah; which interpreted is, Keeper awake. request; and they sat down amongst us. We gave them corn and meat, they gave us poison (alluding, it is supposed, to ardent spirits) in return. "The white people had now found our country. Tidings were carried back, and more came amongst us. Yet we did not fear them. We took them to be friends. They called us brothers. We believed them, and gave them a larger seat. At length their numbers had greatly increased. They wanted more land; they wanted our country. Our eyes were opened, and our minds became uneasy. Wars took place. Indians were hired to fight against Indians, and many of our people were destroyed. They also brought strong liquor amongst us. It was strong and powerful, and has slain thousands. "Brother; Our seats were once large and yours were small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but are not satisfied; you want to force your religion upon us. "Brother; Continue to listen. "You say that you are sent to instruct us how to worship the Great Spirit agreeably to his mind, and, if we do not take hold of the religion which you white people teach, we shall be unhappy hereafter. You say that you are right and we are lost. How do we know this to be true? We understand that your religion is written in a book. If it was intended for us as well as you, why has not the Great Spirit given to us, and not only to us, but why did he not give to our forefathers the knowledge of that book, with the means of understanding it rightly? We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people? "Brother; You say there is but one way to worship and serve the Great Spirit. If there is but one religion; why do you white people differ so much about it? Why not all agreed, as you can all read the book? "Brother; We do not understand these things. "We are told that your religion was given to your forefathers, and has been handed down from father to son. We also have a religion, which was given to our forefathers, and has been handed down to us their children. We worship in that way. It teaches us to be thankful for all the favours we receive; to love each other, and to be united. We never quarrel about religion. "Brother; The Great Spirit has made us all, but he has made a great difference between his white and red children. He has given us different complexions and different customs. To you He has given the arts. To these He has not opened our eyes. We know these things to be true. Since He has made so great a difference between us in other things; why may we not conclude that He has given us a different religion according to our understanding? The Great Spirit does right. He knows what is best for his children; we are satisfied. "Brother; We do not wish to destroy your religion, or take it from you. We only want to enjoy our own. |