Homer's Battle of the Frogs and Mice/The Remarks of Zoilus upon Homer's Battle of the Frogs and Mice
THE
REMARKS
OF
ZOILUS
UPON
Homer's Battle
OF THE
FROGS and MICE.
Verse I. To fill my rising Song.] As Protagoras the Sophist found Fault with the Beginning of the Iliad, for its speaking to the Muse rather with an abrupt Command, than a solemn Invocation, so I, says Zoilus, do on the other Hand find Fault with him for using any Invocation at all before this Poem, or any such Trifles as he is Author of. If he must use one, Protagoras is in the right; if not, I am: This I hold for true Criticism, notwithstanding the Opinion of Aristotle against us. Nor let any one lay a Stress on Aristotle in this Point; he alas! knows nothing of Poetry but what he has read in Homer; his Rules are all extracted from him, or founded in him. In short, Homer's Works are the Examples of Aristotle's Precepts; and Aristotle's Precepts the Methods Homer wrought by. From hence it is to be concluded as the Opinion of this Critick, that whoever wou'd intirely destroy the Reputation of Homer, must renounce the Authority of Aristotle before-hand. The Rules of Building may be of Service to us, it we design to judge of an Edifice, and discover what may be amiss in it for the Advantage of future Artificers; but they are of no Use to those who only intend to overthrow it utterly.
After the Word [Song,] in the first Line the Original adds, [What I have written in my Tablets.] These Words, which are dropp'd in the Translation as of no Consequence, the Great Zoilus has thought fit to expunge; asserting for a Reason, without backing it with farther Proof, That Tablets were not of so early Invention. Now, it must be granted, this Manner of proving by Affirmation is of an extraordinary Nature, but however it has its End with a Set of Readers for whom it is adapted. One Part of the World knows not with what Assurance another Part can express itself. They imagine a reasonable Creature will not have the Face to say any Thing which has not some Shadow of Reason to support it; and run implicity into the Snare which is laid for good Nature, by these daring Authors of definitive Sentences upon bare Assertion.
Verse 15. Whom Cats pursu'd.] The Greek Word here expresly signifies a Cat: Zoilus, whom Perizonius follows, affirms, It was Weezils which the Mouse fled from; and then objects against its Probability. But it is common with one Sort of Criticks, to shew an Author means differently from what he really did, and then to prove, that the Meaning which they find out for him is good for nothing.
Verse 25. If worthy Friendship.] In this Proposal begins the Moral of the whole Piece, which is, that hasty, ill-founded, or unnatural Friendships and Leagues, will naturally end in War and Discord. But Zoilus, who is here mightily concern'd to take off from Homer all the Honour of having design'd a Moral, asserts on the other Hand, That the Poet's whole Intent was to make a Fable; that a Fable he has made, and one very idle and triffling; that many Things are ascrib'd to Homer, which poor Homer never dream'd of; and he who finds them out rather shews his own Parts than discover his Author's Beauties. In this Opinion has he been follow'd by several of those Criticks, who only dip into Authors when they have Occasion to write against them. And yet even these shall speak differently concerning the Design of Writers, if the Question be of their own Performances; for to their own Works they write Prefaces, to display the Grandness of the Moral, Regularity of the Scheme, Number and Brightness of the Figures, and a Thousand other Excellencies, which if they did not tell, no one wou'd ever imagine. For others, they write Remarks, which tend to contract their Excellencies within the narrow Compass of their partial Apprehension. It were well if they cou'd allow such to be as wise as themselves, whom the World allows to be much wiser: But their being naturally Friends to themselves, and professedly Adversaries to some greater Genius, easily accounts for these different Manners of Speaking. I will not leave this Note, without giving you an Instance of its Practice in the Great Julius Scaliger: He has been free enough with Homer in the Remarks he makes upon him; but when he speaks of himself, I desire my Reader wou'd take Notice of his Modesty; I give his own Words, Lib. 3. Poet. Cap. 112. In Deum Patrem Hymnum cum scriberemus tanquam rerum omnium conditorem, ab orbis ipsius creatione ad nos nostraq; usq; duximus.—In quo abduximus animum nostrum a corporis carcere ad liberos campos contemplationis quæ me in illum transformaret. Tum autem sanctissimi Spiritus ineffabilis vigor ille tanto ardore celebratus est, ut cum lenissimis numeris esset inchoatus Hymnus, repentino divini Ignis impetu conflagravit.
Verse 53. The circled Loaves.] Zoilus here finds Fault with the Mention of Loaves, Tripes, Bacon and Cheese, as Words below the Dignity of the Epick, as much, (says he) as it wou'd be to have opprobious Names given in it. By which Expression we easily see, he hints at the First Book of the Iliad. Now, we must consider in Answer, that it is a Mouse which is spoken of, that Eating is the most appearing Characteristick of that Creature, that these Foods are such as please it most; and to have describ'd particular Pleasures for it in any other Way, would have been as incongruous, as to have describ'd a haughty loud Anger without those Names which it throws out in its Fierceness, and which raise it to its Pitch of Phrenzy. In the one Instance you still see a Mouse before you, however the Poet raises it to a Man; in the other you shall see a Man before you; however the Poet raises him to a Demi-God. But some call that low, which others call natural. Every Thing has two Handles, and the Critick who sets himself to censure all he meets, is under an Obligation still to lay hold on the worst of them.
Verse 75. But me, nor Stalks.] In this Place Zoilus laughs at the Ridiculousness of the Poet, who (according to his Representation) makes a Prince refuse an Invitation in Heroicks, because he did not like the Meat he was invited to. And, that the Ridicule may appear in as strong a Light to others as to himself, he puts as much of the Speech as concerns it into Burlesque Airs and Expressions. This is indeed a common Trick with Remarkers, which they either practice by Precedent from their Master Zoilus, or are beholding for it to the same Turn of Temper. We acknowledge it a fine Piece of Satyr, when there is Folly in a Passage, to lay it open in the Way by which it naturally requires to be expos'd: Do this handsomely, and the Author is deservedly a Jest. If, on the contrary, you dress a Passage which was not originally foolish, in the highest Humour of Ridicule, you only frame something which the Author himself might laugh at, without being more nearly concern'd than another Reader.
Verse 103. So pass'd Europa.] This Simile makes Zoilus, who sets up for a profess'd Enemy of Fables, to exclaim violently. We had, says he, a Frog and a Mouse hitherto, and now we get a Bull and a Princess to illustrate their Actions: When will there be an End of this Fabling-Folly and Poetry, which I value my self for being unacquainted with? O great Polycrates, how happily hast thou observ'd in thy Accusation against Socrates, That whatever he was before, he deserv'd his Poison when he began to make Verses! Now, if the Question be concerning Homer's good or bad Poetry, this is an unqualifying Speech, which affords his Friends just Grounds of Exception against the Critick. Wherefore, be it known to all present and future Censors, who have, or shall presume to glory in an Ignorance of Poetry, and at the same Time take upon them to judge of Poets, that they are in all their Degrees for ever excluded the Post they would usurp. In the first Place, they who know neither the Use, nor Practice of the Art; in the second, they who know it but by Halves, who have Hearts insensible of the Beauties of Poetry, and are however able to find Fault by Rules; and, thirdly, they who, when they are capable of perceiving Beauties and pointing out Defects, are still so ignorant in the Nature of their Business, as to imagine the Province of Criticism extends itself only on the Side of Dispraise and Reprehension. How cou'd any one at this Rate be seen with his proper Ballance of Perfection and Error? or what were the best Performances in this Indulgence of ill Nature, but as Apartments hung with the Deformities of Humanity, done by some great Hand, which are the more to be abhorr'd, because the Praise and Honour they receive, results from the Degree of Uneasiness, to which they put every Temper of common Goodness?
Verse 130. Ye Mice, ye Mice.] The Ancients believ'd that Heroes were turn'd into Demi-Gods at their Death; and in general, that departing Souls have something of a Sight into Futurity. It is either this Notion, or a Care which the Gods may take to abate the Pride of insulting Adversaries, which a Poet goes upon, when he makes his Leaders die foretelling the End of those by whom they are slain. Zoilus however is against this Passage. He says, That every Character ought to be strictly kept; that a General ought not to invade the Character of a Prophet, nor a Prophet of a General. He is positive, That nothing shou'd be done by any one, without having been hinted at in some previous Account of him. And this he asserts, without any Allowance made either for a Change of States, or the Design of the Gods. To confirm this Observation, he strengthens it with a Quotation out of his larger Work on the Iliads, where he has these Words upon the Death of Hector: How foolish is it in Homer to make Hector (who thro' the whole Course of the Iliad had made Use of Helenus, to learn the Will of the Gods) become a Prophet just at his Death? Let every one be what he ought, without falling into those Parts which others are to sustain in a Poem. This he has said, not distinguishing rightly between our natural Dispositions and accidental Offices. And this he has said again, not minding, that tho' it be taken from another Book, it is still from the same Author. However, Vanity loves to gratify itself by the Repetition of what it esteems to be written with Spirit, and even when we repeat it our selves, provided another hears us. Hence has he been follow'd by a Magisterial Set of Men who quote themselves, and swell their new Performances with what they admire in their former Treatises. This is a most extraordinary Knack of Arguing, whereby a Man can never want a Proof, if he be allow'd to become an Authority for his own Opinion.
Verse 146. And no kind Billow.] How impertinent is this Case of Pity, says Zoilus, to bemoan, that the Prince was not toss'd towards Land: It is enough he lost his Life, and there is an End of his Suffering where there is an End of his Feeling. To carry the Matter farther is just the same foolish Management as Homer has shewn in his Iliads, which he spins out into forty Triffles beyond the Death of Hector. But the Critick must allow me to put the Readers in Mind, that Death was not the last Distress the Ancients believ'd was to be met upon Earth. The last was the remaining unbury'd, which had this Misery annex'd, that while the Body was without its Funeral-Rites in this World, the Soul was suppos'd to be without Rest in the next, which was the Case of the Mouse before us. And accordingly the Ajax of Sophocles continues after the Death of its Heroe more than an Act, upon the Contest concerning his Burial. All this Zoilus knew very well: But Zoilus is not the only one, who disputes for Victory rather than Truth. These foolish Criticks write even Things they themselves can answer, to shew how much they can write against an Author. They act unfairly, that they may be sure to be sharp enough; and triffle with the Reader, in order to be voluminous. It is needless to wish them the Return they deserve: Their Disregard to Candour is no sooner discover'd, but they are for ever banish'd from the Eyes of Men of Sense, and condemn'd to wander from Stall to Stall, for a temporary Refuge from that Oblivion which they can't escape.
Book II. Verse 9. Our Eldest perish'd.] Zoilus has here taken the Recapitulation of those Misfortunes which happen'd to the Royal Family, as an Impertinence that expatiates from the Subject; tho' indeed there seems nothing more proper to raise that Sort of Compassion, which was to inflame his Audience to War. But what appears extreamly pleasant is, that at the same Time he condemns the Passage, he shou'd make Use of it as an Opportunity, to fall into an ample Digression on the various Kinds of Mouse-Traps, and display that minute Learning which every Critick of his Sort is fond to shew himself Master of. This they imagine is tracing of Knowledge thro' its hidden Veins, and bringing Discoveries to Day-light, which Time had cover'd over. Indefatigable and useless Mortals! who value themselves for Knowledge of no Consequence, and think of gaining Applause by what the Reader is careful to pass over unread. What did the Disquisition signify formerly, whether Ulysses's Son, or his Dog, was the elder? or how can the Account of a Vesture, or a Player's Masque, deserve that any shou'd write the Bulk of a Treatise, or others read it when it is written? A Vanity thus poorly supported, which neither affords Pleasure nor Profit, is the unsubstantial Amusement of a Dream to our selves, and a provoking Occasion of our Derision to others.
Book II. Verse 23. Quills aptly bound———Fac'd with the Plunder of a Cat they flay'd.] This Passage is something difficult in the Original, which gave Zoilus the Opportunity of inventing an Expression, which his Followers conceitedly use when any Thing appears dark to them. This, say they, let Phœbus explain; as if what exceeds their Capacity must of Necessity demand Oracular Interpretations, and an Interposal of the God of Wit and Learning. The Basis of such Arrogance is the Opinion they have of that Knowledge they ascribe to themselves. They take Criticism to be beyond every other Part of Learning, because it gives Judgment upon Books written in every other Part. They think in Consequence, that every Critick must be a greater Genius than any Author whom he censures; and therefore if they esteem themselves Criticks, they set enthron'd Infancy at the Head of Literature. Criticism indeed deserves a noble Elogy, when it is enlarg'd by such a comprehensive Learning as Aristotle and Cicero were Masters of; when it adorns its Precepts with the consummate Exactness of Quintilian, or is exalted into the sublime Sentiments of Longinus. But let not such Men tell us they participate in the Glory of these great Men, and place themselves next to Phœbus, who, like Zoilus, entangle an Author in the Wrangles of Grammarians, or try him with a positive Air and barren Imagination, by the Set of Rules they have collected out of others.
Book II. Verse 37. Ye Frogs, the Mice.] At this Speech of the Herald's, which recites the Cause of the War, Zoilus is angry with the Author, for not finding out a Cause entirely just; for, says he, it appears not from his own Fable, that Physignathus invited the Prince with any malicious Intention to make him away. To this we answer, 1st. That it is not necessary in relating Facts to make every War have a just Beginning. 2dly, This doubtful Cause agrees better with the Moral, by shewing that ill-founded Leagues have Accidents to destroy them, even without the Intention of Parties. 3dly, There was all Appearance imaginable against the Frogs; and if we may be allow'd to retort on our Adversary the Practice of his Posterity, there is more Humanity in an Hostility proclaim'd upon the Appearance of Injustice done us, than in their Custom of attacking the Works of others as soon as they come out, purely because they are esteem'd to be good. Their Performances, which cou'd derive no Merit from their own Names, are then sold upon the Merit of their Antagonist: And if they are sensible of Fame, or even of Envy, they have the Mortification to remember, how much by this Means they become indebted to those they injure.
Book II. Verse 57. Where high the Banks.] This Project is not put in Practice during the following Battle, by Reason of the Fury of the Combatants: Yet the Mention of it is not impertinent in this Place, forasmuch as the probable Face of Success which it carries with it tended to animate the Frogs. Zoilus however cannot be so satisfied; It were better, says he, to cut it intirely out; nor wou'd Homer be the worse if half of him were serv'd in the same Manner; so, continues he, they will find it, whoever in any Country shall hereafter undertake so odd a Task, as that of Translating him. Thus Envy finds Words to put in the Mouth of Ignorance; and the Time will come, when Ignorance shall repeat what Envy has pronounced so rashly.
Book II. Verse 77. And tap'ring Sea-Reed.] If we here take the Reed for that of our own Growth, it is no Spear to match the long Sort of Needles with which the Mice had arm'd themselves; but the Cane, which is rather intended, has its Splinters stiff and sharp, to answer all the Uses of a Spear in Battle. Nor is it here to be lightly past over, since Zoilus moves a Question upon it, that the Poet cou'd not choose a more proper Weapon for the Frogs, than that which they choose for themselves in a defensive War they maintain with the Serpents of Nile. They have this Stratagem, says Ælian, to protect themselves; they swim with Pieces of Cane across their Mouths, of too great a Length for the Breadth of the Serpents Threats; by which Means they are preserv'd from being swallow'd by them. This is a Quotation so much to the Point, that I ought to have usher'd in my Author with more Pomp to dazzle the Reader. Zoilus and his Followers, who seldom praise any Man, are however careful to do it for their own Sakes, if at any Time they get an Author of their Opinion: Tho' indeed it must be allow'd, they still have a Drawback in their Manner of Praise, and rather choose to drop the Name of their Man, or darkly hint him in a Periphrasis, than to have it appear that they have directly assisted the perpetuating of any one's Memory. Thus, if a Dutch Critick were to introduce for Example Martial, he wou'd, instead of naming him, say, Ingeniosus ille Epigrammaticus Bilbilicus. Or, if one of our own were to quote from among ourselves, he wou'd tell us how it has been remark'd in the Works of a learned Writer, to whom the World is oblig'd for many excellent Productions, &c. All which Proceeding is like boasting of our great Friends, when it is to do our selves an Honour, or the Shift of dressing up one who might otherwise be disregarded, to make him pass upon the World for a responsible Voucher to our own Assertions.
Book II. Verse 81. But now where Jove's.] At this fine Episode, in which the Gods are introduced, Zoilus has no Patience left him to remark; but runs some Lines with a long String of such Expressions as Triffler, Fabler, Lyar, foolish, impious, all which he lavishly heaps upon the Poet. From this Knack of calling Names, joyn'd with the several Arts of finding Fault, it is to be suspected, that our Zoilus's might make very able Libellers, and dangerous Men to the Government, if they did not rather turn themselves to be ridiculous Censors: For which Reason I cannot but reckon the State oblig'd to Men of Wit; and under a Kind of Debt in Gratitude, when they take off so much Spleen, Turbulency, and Ill-nature, as might otherwise spend it self to the Detriment of the Publick.
Book II. Verse 98. If my Daughter's Mind.] This Speech, which Jupiter speaks to Pallas with a pleasant Kind of Air, Zoilus takes gravely to Pieces; and affirms, It is below Jupiter's Wisdom, and only agreeable with Homer's Folly, that he shou'd borrow a Reason for her assisting the Mice from their Attendance in the Temple, when they waited to prey upon those Things which were sacred to her. But the Air of the Speech rendering a grave Answer unnecessary; I shall only offer Zoilus an Observation in Return for his. There are upon the Stone that is carv'd for the Apotheosis of Homer, Figures of Mice by his Footstool, which, according to Cuperus, its Interpreters, some have taken to signify this Poem; and others those Criticks, who tear or vilify the Works of great Men. Now, if such can be compar'd to Mice, let the Words of Zoilus be brought home to himself and his Followers for their Mortification: That no one ought to think of meriting in the State of Learning only by debasing the best Performances, and as it were preying upon those Things which shou'd be sacred in it.
Book II. Verse 105. In vain my Father.] The Speech of Pallas is dislik'd by Zoilus, because it makes the Goddess carry a Resentment against such inconsiderable Creatures; tho' he ought to esteem them otherwise when they represent the Persons and Actions of Men, and teach us how the Gods disregard those in their Adversities who provoke them in Prosperity. But, if we consider Pallas as the Patroness of Learning, we may by an allegorical Application of the Mice and Frogs, find in this Speech two Sorts of Enemies to Learning; they who are maliciously mischievous, as the Mice; and they who are turbulent through Ostentation, as the Frogs. The first are Enemies to Excellency upon Principle; the second accidentally by the Error of Self-Love, which does not quarrel with the Excellence itself, but only with those People who get more Praise than themselves by it. Thus, tho' they have not the same Perversness with the others, they are however drawn into the same Practices, while they ruin Reputations, lest they shou'd not seem to be learn'd; as some Women turn Prostitutes, lest they shou'd not be thought handsome enough to have Admirers.
Book III. Verse 5. The dreadful Trumpets.] Upon the reading of this, Zoilus becomes full of Discoveries. He recollects, that Homer makes his Greeks come to Battle with Silence, and his Trojans with Shouts, from whence he discovers, that he knew nothing of Trumpets. Again, he sees, that the Hornet is made a Trumpeter to the Battle, and hence he discovers, that the Line must not be Homer's. Now had he drawn his Consequences fairly, he cou'd only have found by the one, that Trumpets were not in use at the taking of Troy; and by the other, that the Battle of Frogs and Mice was laid by the Poet for a later Scene of Action than that of the Iliad. But the Boast of Discoveries accompanies the Affectation of Knowledge; and the Affectation of Knowledge is taken up with a Design to gain a Command over the Opinions of others. It is too heavy a Task for some Criticks to sway our Judgments by rational Inferences; a pompous Pretence must occasion Admiration, the Eyes of Mankind must be obscur'd by a Glare of Pedantry, that they may consent to be led blindfold, and permit that an Opinion shou'd be dictated to them without demanding that they may be reason'd into it.
Book III. Verse 24. Big Seutlæus Tumbling.] Zoilus has happen'd to brush the Dust of some old Manuscript, in which the Line that kills Seutlæus is wanting. And for this cause he fixes a general Conclusion, that there is no Dependance upon any thing which is handed down for Homer's, so as to allow it Praise; since the different Copies vary amongst themselves. But is it fair in Zoilus, or any of his Followers, to oppose one Copy to a Thousand? and are they impartial who wou'd pass this upon us for an honest Ballance of Evidence? When there is such an Inequality on each Side, is it not more than probable that the Number carry the Author's Sense in them, and the single one its Transcribers Errors? It is Folly or Madness of Passion to be thus given over to Partiality and Prejudices. Men may flourish as much as they please concerning the Value of a new found Edition, in order to byass the World to particular Parts of it; but in a Matter easily decided by common Sense, it will still continue of its own Opinion.
Book III. Verse 69. With Borbocætes fights.] Through the Grammatical Part of Zoilus's Work he frequently rails at Homer for his Dialects. These, says he in one place, the Poet made use of because he could not write pure Greek; and in another, they strangely contributed to his Fame, by making several Cities who observ'd something of their own in his mix'd Language, contend for his being one of their Natives. Now since I have here practis'd a License in Imitation of his, by short'ning the Word Borbocætes a whole Syllable, it seems a good Opportunity to speak for him where I defend myself. Remember then, that any great Genius who introduces Poetry into a Language, has a Power to polish it, and of all the Manners of speaking then in use, to settle that for Poetical which he judges most adapted to the Art. Take Notice too, that Homer has not only done this for Necessity but for Ornament, since he uses various Dialects to humour his Sense with Sounds which are expressive of it. Thus much in Behalf of my Author to answer Zoilus: As for myself, who deal with his Followers, I must argue from Necessity, that the Word was stubborn and wou'd not ply to the Quantities of an English Verse, and therefore I alter'd it by the Dialect we call Poetical, which makes my Line so much smoother, that I am ready to cry with their Brother Lipsius, when he turn'd an O into an I, Vel ego me amo, vel me amavit Phæbus quando hoc correxi. To this let me add a Recrimination upon some of them: As first, such as choose Words written after the Manner of those who preceded the purest Age of a Language, without the Necessity I have pleaded, as regundi for regendi, perduit for perdidit, which Restoration of obsolete Words deserves to be call'd a Critical License or Dialect. 2dly, Those who pretending to Verse without an Ear, use the Poetical Dialect of Abbreviation, so that the Lines shall run the rougher for it. And, 3dly, Those who presume by their Critical Licenses to alter the Spellings of Words; an Affectation which destroys the Etymology of a Language, and being carry'd on by private Hands for Fancy or Fashion, wou'd be a Thing we shou'd never have an End.
Book III. Verse 149. Nor Pallas, Jove.] I cannot, says Zoilus, reflect upon this Speech of Mars, where a Mouse is oppos'd to the God of War, the Goddess of Valour, the Thunder of Jupiter, and all the Gods at once, but I rejoyce to think that Pythagoras saw Homer's Soul in Hell hanging on a Tree and surrounded with Serpents for what he said of the Gods. Thus he who hates Fables answers one with another, and can rejoyce in them when they flatter his Envy. He appears at the Head of his Squadron of Criticks, in the full Spirit of one utterly devoted to a Party; with whom Truth is a Lye, or as bad as a Lye, when it makes against him; and false Quotations, pass for Truth, or as good as Truth, when they are necessary to a Cause.
Book III. Verse 203. And a whole War.] Here, says Zoilus, is an End of a very foolish Poem, of which by this Time I have effectually convinc'd the World, and silenc'd all such for the future, who, like Homer, write Fables to which others find Morals, Characters whose Justness is question'd, unnecessary Digressions, and impious Episodes. But what Assurance can such as Zoilus have, that the World will ever be convinc'd against an establish'd Reputation, by such People whose Faults in writing are so very notorious? who judge against Rules, affirm without Reasons, and censure without Manners? who quote themselves for a Support of their Opinions, found their Pride upon a Learning in Trifles, and their Superiority upon the Claims they magisterially make? who write of Beauties in a harsh Style, judge of Excellency with a Lowness of Spirit, and pursue their Desire to decry it with every Artifice of Envy? There is no Disgrace in being censur'd, where there is no Credit to be favour'd. But, on the contrary, Envy gives a Testimony of some Perfection in another; and one who is attack'd by many, is like a Heroe whom his Enemies acknowledge for such, when they point all the Spears of a Battle against him. In short, an Author who writes for every Age, may even erect himself a Monument of those Stones which Envy throws at him: While the Critick who writes against him can have no Fame because he has no Success; or if he fancies he may succeed, he shou'd remember, that by the Nature of his Undertaking he wou'd but undermine his own Foundation; for he is to sink of Course when the Book which he writes against, and for which alone he is read, is lost in Disrepute or Oblivion.
FINIS.