Alexandria and her Schools [16]
wars, vows her beautiful tresses to her favourite goddess, as the price of her husband's safe return; and duly pays her vow. The hair is hung up in the temple: in a day or two after it has vanished. Dire is the wrath of Ptolemy, the consternation of the priests, the scandal to religion; when Conon, the court-astronomer, luckily searching the heavens, finds the missing tresses in an utterly unexpected place--as a new constellation of stars, which to this day bears the title of Coma Berenices. It is so convenient to believe the fact, that everybody believes it accordingly; and Callimachus writes an elegy thereon, in which the constellified, or indeed deified tresses, address in most melodious and highly-finished Greek, bedizened with concetto on concetto, that fair and sacred head whereon they grew, to be shorn from which is so dire a sorrow, that apotheosis itself can hardly reconcile them to the parting.
Worthy, was not all this, of the descendants of the men who fought at Marathon and Thermopylae? The old Greek civilisation was rotting swiftly down; while a fire of God was preparing, slowly and dimly, in that unnoticed Italian town of Rome, which was destined to burn up that dead world, and all its works.
Callimachus's hymns, those may read who list. They are highly finished enough; the work of a man who knew thoroughly what sort of article he intended to make, and what were the most approved methods of making it. Curious and cumbrous mythological lore comes out in every other line. The smartness, the fine epithets, the recondite conceits, the bits of effect, are beyond all praise; but as for one spark of life, of poetry, of real belief, you will find none; not even in that famous Lavacrum Palladis which Angelo Poliziano thought worth translating into Latin elegiacs, about the same time that the learned Florentine, Antonio Maria Salviano, found Berenice's Hair worthy to be paraphrased back from Catullus' Latin into Greek, to give the world some faint notion of the inestimable and incomparable original. They must have had much time on their hands. But at the Revival of Letters, as was to be expected, all works of the ancients, good and bad, were devoured alike with youthful eagerness by the Medicis and the Popes; and it was not, we shall see, for more than one century after, that men's taste got sufficiently matured to distinguish between Callimachus and the Homeric hymns, or between Plato and Proclus. Yet Callimachus and his fellows had an effect on the world. His writings, as well as those of Philetas, were the model on which Ovid, Propertius, Tibullus, formed themselves.
And so I leave him, with two hints. If any one wishes to see the justice of my censure, let him read one of the Alexandrian hymns, and immediately after it, one of those glorious old Homeric hymns to the very same deities; let him contrast the insincere and fulsome idolatry of Callimachus with the reverent, simple and manful anthropomorphism of the Homerist--and let him form his own judgment.
The other hint is this. If Callimachus, the founder of Alexandrian literature, be such as he is, what are his pupils likely to become, at least without some infusion of healthier blood, such as in the case of his Roman imitators produced a new and not altogether ignoble school?
Of Lycophron, the fellow-grammarian and poet of Callimachus, we have nothing left but the Cassandra, a long iambic poem, stuffed with traditionary learning, and so obscure, that it obtained for him the surname of [Greek text: skoteinos] the dark one. I have tried in vain to read it: you, if you will, may do the same.
Philetas, the remaining member of the Alexandrian Triad, seems to have been a more simple, genial, and graceful spirit than the other two, to whom he was accordingly esteemed inferior. Only a few fragments are left; but he was not altogether without his influence, for he was, as I have just said, one of the models on which Propertius and Ovid formed themselves; and some, indeed, call him the Father of the Latin elegy, with its terseness, grace,
Worthy, was not all this, of the descendants of the men who fought at Marathon and Thermopylae? The old Greek civilisation was rotting swiftly down; while a fire of God was preparing, slowly and dimly, in that unnoticed Italian town of Rome, which was destined to burn up that dead world, and all its works.
Callimachus's hymns, those may read who list. They are highly finished enough; the work of a man who knew thoroughly what sort of article he intended to make, and what were the most approved methods of making it. Curious and cumbrous mythological lore comes out in every other line. The smartness, the fine epithets, the recondite conceits, the bits of effect, are beyond all praise; but as for one spark of life, of poetry, of real belief, you will find none; not even in that famous Lavacrum Palladis which Angelo Poliziano thought worth translating into Latin elegiacs, about the same time that the learned Florentine, Antonio Maria Salviano, found Berenice's Hair worthy to be paraphrased back from Catullus' Latin into Greek, to give the world some faint notion of the inestimable and incomparable original. They must have had much time on their hands. But at the Revival of Letters, as was to be expected, all works of the ancients, good and bad, were devoured alike with youthful eagerness by the Medicis and the Popes; and it was not, we shall see, for more than one century after, that men's taste got sufficiently matured to distinguish between Callimachus and the Homeric hymns, or between Plato and Proclus. Yet Callimachus and his fellows had an effect on the world. His writings, as well as those of Philetas, were the model on which Ovid, Propertius, Tibullus, formed themselves.
And so I leave him, with two hints. If any one wishes to see the justice of my censure, let him read one of the Alexandrian hymns, and immediately after it, one of those glorious old Homeric hymns to the very same deities; let him contrast the insincere and fulsome idolatry of Callimachus with the reverent, simple and manful anthropomorphism of the Homerist--and let him form his own judgment.
The other hint is this. If Callimachus, the founder of Alexandrian literature, be such as he is, what are his pupils likely to become, at least without some infusion of healthier blood, such as in the case of his Roman imitators produced a new and not altogether ignoble school?
Of Lycophron, the fellow-grammarian and poet of Callimachus, we have nothing left but the Cassandra, a long iambic poem, stuffed with traditionary learning, and so obscure, that it obtained for him the surname of [Greek text: skoteinos] the dark one. I have tried in vain to read it: you, if you will, may do the same.
Philetas, the remaining member of the Alexandrian Triad, seems to have been a more simple, genial, and graceful spirit than the other two, to whom he was accordingly esteemed inferior. Only a few fragments are left; but he was not altogether without his influence, for he was, as I have just said, one of the models on which Propertius and Ovid formed themselves; and some, indeed, call him the Father of the Latin elegy, with its terseness, grace,