“Id sibi maxime formidolosum, privati hominis nomen suprà principis attolli. Frustra studia fori, et civilium artium decus in silentium acta, si militarem gloriam alius occuparet: et cætera utcunque facilius dissimulari, ducis boni imperatoriam virtutem esse. Which Gordon translates thus: ‘Terrible above all things it was to him, that the name of a private man should be exalted above that of the Prince. In vain had he driven from the public tribunals all pursuits of popular eloquence and fame, in vain repressed the renown of every civil accomplishment, if any other than himself possessed the glory of excelling in war: Nay, however he might dissemble every other distaste, yet to the person of Emperor properly appertained the virtue and praise of being a great general.’
“This translation is very good, as far as the words ‘civil accomplishment,’ but what follows is not, in my opinion, the meaning of Tacitus’s words, which I would translate thus:
“‘If any other than himself should become a great object in the empire, as that man must necessarily be who possesses military glory. For however he might conceal a value for excellence of every other kind, and even affect a contempt of it, yet he could not but allow, that skill in war, and the talents of a great General, were an ornament to the Imperial dignity itself.’
“Domitian did not pretend to any skill in war; and therefore the word ‘alius’ could never be intended to express a competitor with him in it.”
FOOTNOTES
[1] Vertere Græca in Latinum, veteres nostri oratores optimum judicabant. Id se Lucius Crassus, in illis Ciceronis de oratore libris, dicit factitasse. Id Cicero suâ ipse personâ frequentissimè præcipit. Quin etiam libros Platonis atque Xenophontis edidit, hoc genere translatos. Id Messalæ placuit, multæque sunt ab eo scriptæ ad hunc modum orationes (Quinctil. Inst. Orat. l. 10, c. 5).
Utile imprimis, ut multi præcipiunt, vel ex Græco in Latinum, vel ex Latino vertere in Græcum: quo genere exercitationis, proprietas splendorque verborum, copia figurarum, vis explicandi, præterea imitatione optimorum, similia inveniendi facultas paratur: simul quæ legentem fefellissent, transferentem fugere non possunt (Plin. Epist. l. 7, ep. 7).
[2] There remain of Cicero’s translations some fragments of the Œconomics of Xenophon, the Timæus of Plato, and part of a poetical version of the Phenomena of Aratus.
[3] When the first edition of this Essay was published, the Author had not seen Dr. Campbell’s new translation of the Gospels, a most elaborate and learned work, in one of the preliminary dissertations to which, that ingenious writer has treated professedly “Of the chief things to be attended to in translating.” The general laws of the art as briefly laid down in the first part of that dissertation are individually the same with those contained in this Essay; a circumstance which, independently of that satisfaction which always arises from finding our opinions warranted by the concurring judgement of persons of distinguished ingenuity and taste, affords a strong presumption that those opinions are founded in nature and in common sense. Another work on the same subject had likewise escaped the Author’s observation when he first published this Essay; an elegant poem on translation, by Mr. Francklin, the ingenious translator of Sophocles and Lucian. It is, however, rather an apology of the art, and a vindication of its just rank in the scale of literature, than a didactic work explanatory of its principles. But above all, the Author has to regret, that, in spite of his most diligent research, he has never yet been fortunate enough to meet with the work of a celebrated writer, professedly on the subject of translation, the treatise of M. Huet, Bishop of Avranches, De optimo genere interpretandi; of whose doctrines, however, he has some knowledge, from a pretty full extract of his work in the Dictionnaire Encyclopédique de Grammaire et Litterature, article Traduction.