As sour as my wife, and so I hate it

Sonnet LXV of Cecco Angiolieri, in the co-translation of C.H. Scott and Anthony Mortimer.  Which is a curious way of phrasing Mortimer’s revision of Scott’s edition from ~1920, ranging from no changes to full re-renderings.  I find Cecco’s Italian bewildering but not so much that I can’t tell how far from the letter – if not the sense – these translations range.

 Tutto quest’anno ch’è, mi son frustato
di tutti i vizi che solìa avere;
non m’è rimasto se non quel di bere,
del qual me n’abbi Iddio per escusato,
ché la mattina, quando son levato,
el corpo pien di sal mi par avere;
adunque, di’: chi si porìa tenere
di non bagnarsi la lingua e ’l palato?
E non vorrìa se non greco e vernaccia,
ché mi fa maggior noia il vin latino,
che la mia donna, quand’ella mi caccia.
Deh ben abbi chi prima pose ’l vino,
che tutto ’l dì mi fa star in bonaccia;
i’ non ne fo però un mal latino.


Throughout this year I duly have restrained
Every habitual vice excepting drink,
From which, it’s true, I have no quite refrained,
But god’s forgiven me for that, I think.
Each morn it seems to me when I arise,
As if my body were filled up with salt;
Then say who would forbear, however wise,
From washing out his mouth? It’s not my fault.
I only want Vernaccia or Greek wine,
I loathe your common house wine, which is sour,
As sour as my wife, and so I hate it.
God bless the man who first improved the vine,
To which I owe full many a happy hour;
I’ll never say a word to denigrate it.

Les malheur est, de les dire curieusement

From Montaigne’s De l’utile et de l’honeste – with the Latin from Terence’s Heauton Timorumenos.  

Personne n’est exempt de dire des fadaises: les malheur est, de les dire curieusement:

Nae iste magno conatu magnas nugas dixerit

Cela ne me touche pas; les miennes m’eschappent aussi nonchallamment qu’elles le valent


No one is free from speaking bits of nonsense – the misfortune is in making an effort to say them:

Yes, that one with a great effort has said a great nothing

That doesn’t touch me; mine flow from me with as little conscious attention as they’re worth.

 

ὥς τ᾽ ἀμητῆρες ἐναντίοι ἀλλήλοισιν

From Iliad Bk 11.67-83.

But [the Greeks and Trojans], as reapers working opposite one another
cut a swath in a rich man’s field
of corn or barley and the handfuls fall thick –
So the Trojans and Achaeans leaping upon one another
fight and neither side thinks of destructive flight,
but the battle had equal divisions and they darted about like wolves.
And Strife, full of groans, rejoiced as she looked on,
for indeed she alone of the gods was present as they fought,
but the other gods were not beside them, but at their ease
did they sit in their own halls, where for each of them
beautiful homes had been built on the folds of Olympus.
And all of them blamed Zeus of the dark clouds
since he was wishing to extend glory to the Trojans.
Them the father did not heed.  But he, drawn apart,
away off from the others, sat rejoicing in his glory
looking on the city of the Trojans and the ships of the Achaeans
and the flashing of bronze and the slaying and the slain.

οἳ δ᾽, ὥς τ᾽ ἀμητῆρες ἐναντίοι ἀλλήλοισιν
ὄγμον ἐλαύνωσιν ἀνδρὸς μάκαρος κατ᾽ ἄρουραν
πυρῶν ἢ κριθῶν: τὰ δὲ δράγματα ταρφέα πίπτει:
ὣς Τρῶες καὶ Ἀχαιοὶ ἐπ᾽ ἀλλήλοισι θορόντες
δῄουν, οὐδ᾽ ἕτεροι μνώοντ᾽ ὀλοοῖο φόβοιο.
ἴσας δ᾽ ὑσμίνη κεφαλὰς ἔχεν, οἳ δὲ λύκοι ὣς
θῦνον: Ἔρις δ᾽ ἄρ᾽ ἔχαιρε πολύστονος εἰσορόωσα:
οἴη γάρ ῥα θεῶν παρετύγχανε μαρναμένοισιν,
οἳ δ᾽ ἄλλοι οὔ σφιν πάρεσαν θεοί, ἀλλὰ ἕκηλοι
σφοῖσιν ἐνὶ μεγάροισι καθήατο, ἧχι ἑκάστῳ
δώματα καλὰ τέτυκτο κατὰ πτύχας Οὐλύμποιο.
πάντες δ᾽ ᾐτιόωντο κελαινεφέα Κρονίωνα
οὕνεκ᾽ ἄρα Τρώεσσιν ἐβούλετο κῦδος ὀρέξαι.
τῶν μὲν ἄρ᾽ οὐκ ἀλέγιζε πατήρ: ὃ δὲ νόσφι λιασθεὶς
τῶν ἄλλων ἀπάνευθε καθέζετο κύδεϊ γαίων
εἰσορόων Τρώων τε πόλιν καὶ νῆας Ἀχαιῶν
χαλκοῦ τε στεροπήν, ὀλλύντάς τ᾽ ὀλλυμένους τε.

Since the Almighty gives us all fingers for honest use

From pg 13-14 of William Boulting’s Tasso and His Times.  This book has been one of my most happy stumblings in recent memory and I look forward to reading at least his biography of Pius II as well.  It only saddens me I can’t find any details about Boulting’s own life.  He seems to have produced  five books in quick succession in the years between 1908 and 1920 and nothing afterwards.  I hope the date of the last one at least indicates he made it through the great war, if he was still of service age.

Let us pay an imaginary visit with [Torquato’s father] to some petty princelet of the time ….

….and so you take your place at the pranzo below the dais.  And perchance the English ambassador is here, paying a visit on his easy travel to Venice.  He being a man more familiar with his straight two-edged sword of all work than with the fork, contrives to run both prongs into his cheek, and leaves the table spluttering blood, and one hears strange sibilant sounds outside, which is the English tongue, wherein he curses all new-fangled notions and strange inventions that his forebears (God rest their souls!) know not, nor may their descendants ever, since the Almighty gives us all fingers for honest use.

The simple ground, the still desert, the simple silence

In reading Ernst Cassirer’s Language and Myth I found the below quote from Meister Eckhart that I’d like the full context for:

Here the cycle of mythico-religious thinking is completed.  But the beginning and the end do not resemble each other; for we have progressed from a realm of mere indeterminateness to the realm of true generality.  The Divine, instead of entering in the the welter of properties and proper names, the gay kaleidoscope of phenomena, is set off against this world as something without attributes.  For every mere “attribute” would limit its pure essence; omnis determinatio est negatio.  It is especially the cult of mysticism, in all ages and among all peoples, that grapples again and again with this intellectual double problem – the task of comprehending the Divine in its totality, in its highest inward reality, and yet avoiding any particularity of name or image.  Thus all mysticism is directed toward a world beyond language, a world of silence.  As Meister Eckhardt has written, God is “the simple ground, the still desert, the simple silence” (der einveltige grunt, die stille wueste, die einveltic stille”); for “that is his nature, that he is one nature.”

Cassirer includes a reference to pg 160 of Fr. Pfeiffer’s 1857 Deutsche Mystiker des vierzehnten Jahrhunderts, bd. 2: Meister Eckhardt – which is conveniently available on Google books but unfortunately does not include the first quote, only the second (“Daz ist sin nature, daz er ane nature si”).  I don’t know if the issue is simply citation – or if the deeper problem is I’m reading an English translation of a German translation of Eckhart’s original Latin.  If the phrase were from one of his (possibly apocryphal) vernacular works it seems Google would’ve pegged it in something other than this Cassirer book.

A man who despises a given societal reality but makes not the least attempt to transcend it

From Jean Amery’s Charles Bovary, Country Doctor (pg 61 of the NYRB edition):

To the danger of “good” sentiments – of melioristic conventionality, as found in bourgeois authors a la Romain Rolland and proletarian ones of the Martin Andersen Nexo or Maxim Gorky stamp – Flaubert refuses to be subject, for the simple reason that he does not have them.  He detests mankind, if not individuals exactly, for he is a tender and obedient son, a faithful friend, and a loyal citizen, though this last quality makes him suspect from the perspective of humanity.  His hatred of his class, of which, in his private life, he represents an ideal specimen, may be the simple projection of self-hatred.  His obsequiousness before “art,” before “style,” embodies the existential situation of a man who despises a given societal reality but makes not the least attempt to transcend it or even to recognize the positive elements it contains.  The reality of Gustave Flaubert is language, his language, and if, as Bovaqry’s master, he becomes the greatest realist writer of the century, he does so in opposition to his own aesthetic theories, in contradiction to his notion of his own artistic gestalt.

Dominae servabimus istos

A portion of Polyphemus’ travesty of a courting appeal to Galatea, from Ovid’s Metamorphoses 13.830:

Nec tibi deliciae faciles vulgataque tantummunera contingent, dammae leporesque caperque,parve columbarum demptusve cacumine nidus: inveni geminos, qui tecum ludere possint,inter se similes, vix ut dignoscere possis,villosae catulos in summis montibus ursae: inveni et dixi “dominae servabimus istos!”

And you shall have no easily gotten pets or common presents, such as does and hares and goats, or a pair of doves, or a nest taken from the cliff. I found on the mountain-top two cubs of a shaggy bear for you to play with, so much alike that you can scarcely tell them apart. I found them and I said: “I’ll keep these for my mistress!

 

I just could not put that hose and bra on the Son of God

On the excesses of symbolist readings by critics – from Dan McCall’s The Silence of Bartleby (pg24)

Years ago I read an essay suggesting that in The Sound and the Fury, when Jason enters his niece’s room on Easter Sunday and finds her underwear strewn about, we should remember Jesus’ burial clothes after the stone was rolled away from the Tomb.  I just could not put that hose and bra on the Son of God.

Suivre ses idées à la piste, comme le chasseur poursuit le gibier, sans affecter de tenir aucune route

From Xavier de Maistre’s Voyage Autour de ma Chambre.  I now wish I’d read this when I first heard of it several years ago since I found here a rare fellow Shandean.

I have no affection for people who are so effectively the masters of their steps and their ideas, who say: “Today, I will make three visits, write four letters, I will finish this work I’ve begun.” – My soul is so open to all sorts of ideas, tastes, and feelings; it receives so greedily everything that presents itself … – And why should it refuse the joys that are scattered on the difficult road of life?  They are so rare, so dispersed, that you’d have to be a fool not to stop, even to turn aside from the path, to gather all those that are in our reach.  Amongst these there is nothing more attractive – in my view – than following ideas in their course, as a hunter pursues his prey, without pretending to keep to any route.  Hence, when I travel in my chamber, I rarely travel a straight line.

Je n’aime pas les gens qui sont si fort les maîtres de leurs pas et de leurs idées, qui disent: “Aujourd’hui, je ferai trois visites, j’écrirai quatre lettres, je finirai cet ouvrage que j’ai commencé.”—Mon ame est tellement ouverte à toutes sortes d’idées, de goûts et de sentimens; elle reçoit si avidement tout ce qui se présente!…—Et pourquoi refuserait-elle les jouissances qui sont éparses sur le chemin difficile de la vie? Elles sont si rares, si clair-semées, qu’il faudrait être fou pour ne pas s’arrêter, se détourner même de son chemin, pour cueillir toutes celles qui sont à notre portée. Il n’en est pas de plus attrayante, selon moi, que de suivre ses idées à la piste, comme le chasseur poursuit le gibier, sans affecter de tenir aucune route. Aussi, lorsque je voyage dans ma chambre, je parcours rarement une ligne droite