As to the objections which Hayward and some of his reviewers have instituted in advance against the possibility of a good and faithful metrical translation of a poem like Faust, they seem to the present translator full of paradox and sophistry. For instance, take this assertion of one of the reviewers: "The sacred and mysterious union of thought with verse, twin-born and immortally wedded from the moment of their common birth, can never be understood by those who desire verse translations of good poetry." If the last part of this statement had read "by those who can be contented with prose translations of good poetry," the position would have been nearer the truth. This much we might well admit, that, if the alternative were either to have a poem like Faust in a metre different and glaringly different from the original, or to have it in simple and strong prose, then the latter alternative would be the one every tasteful and feeling scholar would prefer; but surely to every one who can read the original or wants to know how this great song sung itself (as Carlyle says) out of Goethe's soul, a mere prose rendering must be, comparatively, a corpus mortuum.
The translator most heartily dissents from Hayward's assertion that a translator of Faust "must sacrifice either metre or meaning." At least he flatters himself that he has made, in the main, (not a compromise between meaning and melody, though in certain instances he may have fallen into that, but) a combination of the meaning with the melody, which latter is so important, so vital a part of the lyric poem's meaning, in any worthy sense. "No poetic translation," says Hayward's reviewer, already quoted, "can give the rhythm and rhyme of the original; it can only substitute the rhythm and rhyme of the translator." One might just as well say "no prose translation can give the sense and spirit of the original; it can only substitute the sense and spirit of the words and phrases of the translator's language;" and then, these two assertions balancing each other, there will remain in the metrical translator's favor, that he may come as near to giving both the letter and the spirit, as the effects of the Babel dispersion will allow.
As to the original creation, which he has attempted here to reproduce, the translator might say something, but prefers leaving his readers to the poet himself, as revealed in the poem, and to the various commentaries of which we have some accounts, at least, in English. A French translator of the poem speaks in his introduction as follows: "This Faust, conceived by him in his youth, completed in ripe age, the idea of which he carried with him through all the commotions of his life, as Camoens bore his poem with him through the waves, this Faust contains him entire. The thirst for knowledge and the martyrdom of doubt, had they not tormented his early years? Whence came to him the thought of taking refuge in a supernatural realm, of appealing to invisible powers, which plunged him, for a considerable time, into the dreams of Illuminati and made him even invent a religion? This irony of Mephistopheles, who carries on so audacious a game with the weakness and the desires of man, is it not the mocking, scornful side of the poet's spirit, a leaning to sullenness, which can be traced even into the earliest years of his life, a bitter leaven thrown into a strong soul forever by early satiety? The character of Faust especially, the man whose burning, untiring heart can neither enjoy fortune nor do without it, who gives himself unconditionally and watches himself with mistrust, who unites the enthusiasm of passion and the dejectedness of despair, is not this an eloquent opening up of the most secret and tumultuous part of the poet's soul? And now, to complete the image of his inner life, he has added the transcendingly sweet person of Margaret, an exalted reminiscence of a young girl, by whom, at the age of fourteen, he thought himself beloved, whose image ever floated round him, and has contributed some traits to each of his heroines. This heavenly surrender of a simple, good, and tender heart contrasts wonderfully with the sensual and gloomy passion of the lover, who, in the midst of his love-dreams, is persecuted by the phantoms of his imagination and by the nightmares of thought, with those sorrows of a soul, which is crushed, but not extinguished, which is tormented by the invincible want of happiness and the bitter feeling, how hard a thing it is to receive or to bestow."
DEDICATION.[1]
Once more ye waver dreamily before me,
Forms that so early cheered my troubled eyes!
To hold you fast doth still my heart implore me?
Still bid me clutch the charm that lures and flies?
Ye crowd around! come, then, hold empire o'er me,
As from the mist and haze of thought ye rise;
The magic atmosphere, your train enwreathing,
Through my thrilled bosom youthful bliss is breathing.
Ye bring with you the forms of hours Elysian,
And shades of dear ones rise to meet my gaze;
First Love and Friendship steal upon my vision
Like an old tale of legendary days;
Sorrow renewed, in mournful repetition,
Runs through life's devious, labyrinthine ways;
And, sighing, names the good (by Fortune cheated
Of blissful hours!) who have before me fleeted.
These later songs of mine, alas! will never
Sound in their ears to whom the first were sung!
Scattered like dust, the friendly throng forever!
Mute the first echo that so grateful rung!
To the strange crowd I sing, whose very favor
Like chilling sadness on my heart is flung;
And all that kindled at those earlier numbers
Roams the wide earth or in its bosom slumbers.
And now I feel a long-unwonted yearning
For that calm, pensive spirit-realm, to-day;
Like an Aeolian lyre, (the breeze returning,)
Floats in uncertain tones my lisping lay;
Strange awe comes o'er me, tear on tear falls burning,
The rigid heart to milder mood gives way!
What I possess I see afar off lying,
And what I lost is real and undying.