But as poetical composition is various in its kind, and the characters of the different species of poetry are extremely distinct, and often opposite in their nature, it is very evident that the possession of talents adequate to one species of translation, as to one species of original poetry, will not infer the capacity of excelling in other species of which the character is different. Still further, it may be observed, that as there are certain species of poetical composition, as, for example, the dramatic, which, though of the same general character in all nations, will take a strong tincture of difference from the manners of a country, or the peculiar genius of a people; so it will be found, that a poet, eminent as an original author in his own country, may fail remarkably in attempting to convey, by a translation, an idea of the merits of a foreign work which is tinctured by the national genius of the country which produced it. Of this we have a striking example in those translations from Shakespeare by Voltaire; in which the French poet, eminent himself in dramatical composition, intended to convey to his countrymen a just idea of our most celebrated author in the same department. But Shakespeare and Voltaire, though perhaps akin to each other in some of the great features of the mind, were widely distinguished, even by nature, in the characters of their poetical genius; and this natural distinction was still more sensibly increased by the general tone of manners, the hue and fashion of thought of their respective countries. Voltaire, in his essay sur la Tragédie Angloise, has chosen the famous soliloquy in the tragedy of Hamlet, “To be, or not to be,” as one of those striking passages which best exemplify the genius of Shakespeare, and which, in the words of the French author, demandent grace pour toutes ses fautes. It may therefore be presumed, that the translator in this instance endeavoured, as far as lay in his power, not only to adopt the spirit of his author, but to represent him as favourably as possible to his countrymen. Yet, how wonderfully has he metamorphosed, how miserably disfigured him! In the original, we have the perfect picture of a mind deeply agitated, giving vent to its feelings in broken starts of utterance, and in language which plainly indicates, that the speaker is reasoning solely with his own mind, and not with any auditor. In the translation, we have a formal and connected harangue, in which it would appear, that the author, offended with the abrupt manner of the original, and judging those irregular starts of expression to be unsuitable to that precision which is required in abstract reasoning, has corrected, as he thought, those defects of the original, and given union, strength, and precision, to this philosophical argument.
Demeure, il faut choisir, et passer à l’instant
De la vie à la mort, ou de l’être au néant.
Dieux justes, s’il en est, éclairez mon courage.
Faut-il vieillir courbé sous la main qui m’outrage,
Supporter, ou finir mon malheur et mon sort?
Que suis-je? qui m’arrête? et qu’est ce que la mort?
C’est la fin de nos maux, c’est mon unique azile;
Apres de longs transports, c’est un sommeil tranquile.
On s’endort et tout meurt; mais un affreux reveil,