(tlg0007_review) better intro header

PerseusDL · Jun 25, 2019 · 0994e8b · 0994e8b
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commit 0994e8b
Showing 1 changed file with 4 additions and 3 deletions.
diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml
@@ -82,14 +82,15 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
       <body>
 
 <div type="translation" xml:lang="eng" n="urn:cts:greekLit:tlg0007.tlg068.perseus-eng3"> <pb xml:id="v1.p.72"/> 
-<div type="textpart" subtype="section" n="intro">
+
 	<head>HOW THE YOUNG SHOULD STUDY POETRY (<foreign xml:lang="lat">QUOMODO ADOLESCENS POETAS AUDIRE DEBEAT</foreign>)</head> 
-	<head type="subhead">INTRODUCTION</head> 
+   <div type="textpart" subtype="section" n="intro">
+      <head>INTRODUCTION</head> 
 <p rend="indent">Plutarch’s essay on the study of poetry is not a discussion of the essentials of poetry, nor an analysis of its various kinds after the manner of Aristotle’s Poetics, but it is concerned with poetry only as a means of training the young in preparation for the study of philosophy later. Some experience with the adumbrations of philosophic doctrines which are to be found in poetry will, in the opinion of the author, make such doctrines seem less strange when they are met later in the actual study of philosophy.</p> 
 	<p rend="indent">This training is to be imparted, not by confining the reading to selected passages, but by teaching the young to recognize and ignore the false and fabulous in poetry, to choose always the better interpretation, and, in immoral passages where art is employed for art’s sake, not to be deluded into approving vicious sentiments because of their artistic presentation. Such passages may be offset by other passages from the same author or from another author, and, as a last resort, one may try his hand at emending unsavoury lines to make them conform to a higher ethical standard. This last proposal seems to the modern reader a weak subterfuge, but it was a practice not unknown even before Plutarch’s time.</p> 
 	<p> rend="indent"Philology, in the narrower sense, Plutarch says, is a science in itself, and a knowledge of it is not <pb xml:id="v1.p.73"/> essential to an unstanding of literature (a fact enunciated from time to time by modern educators as a new discovery). But, on the other hand, Plutarch strongly insists that an exact appreciation of words and of their meanings in different contexts is indispensable to the understanding of any work of poetry.</p> 
 	<p rend="indent">The various points in the essay are illustrated by plentiful quotations drawn in the main from Homer, Hesiod, Archilochus, Pindar, Simonides, Theognis, Aeschylus, Sophocles, Euripides, and Menander. These are accompanied by many keen and intelligent observations (such, for example, as that regarding Paris), which attest Plutarch’s wide and careful reading in the classical authors.</p> 
-	<p rend="indent">The fact that Plutarch does not use the methods of historical criticism will not escape the reader, and, although this seems to us a great defect in the essay, it is wholly in keeping with the spirit of Plutarch’s age. On the other hand there is well shown the genial and kindly Plutarch, who wishes to believe only good of all men, including the poets, however much they may fall short of the standards set by the divine Homer.</p> </div> <pb xml:id="v1.p.75"/> 
+	<p rend="indent">The fact that Plutarch does not use the methods of historical criticism will not escape the reader, and, although this seems to us a great defect in the essay, it is wholly in keeping with the spirit of Plutarch’s age. On the other hand there is well shown the genial and kindly Plutarch, who wishes to believe only good of all men, including the poets, however much they may fall short of the standards set by the divine Homer.</p></div>  <pb xml:id="v1.p.75"/> 
 <div type="textpart" subtype="section" n="1"> 
 	<p rend="indent">If, my dear Marcus Sedatus, it is true, as the poet Philoxenus used to say, that of meats those that are not meat, and of fish those that are not fish, have the best flavour, let us leave the expounding of this matter to those persons of whom Cato said that their palates are more sensitive than their minds. And so of philosophical discourses it is clear to us that those seemingly not at all philosophical, or even serious, are found more enjoyable by the very young, who present themselves at such lectures as willing and submissive hearers. For in perusing not only Aesop’s Fables, and Tales from the Poets, but even the Abaris of Heracleides, the Lycon of Ariston, and philosophic doctrines about the soul when these are combined with tales from mythology,<note resp="ed" place="unspecified" anchored="true">Plutarch probably has Plato in mind, and is thinking of passages like <q type="unspecified">The Last Judgement</q> (<title rend="italic"> Gorgias</title>, 523 ff.).</note> they get inspiration as well as pleasure. Wherefore we ought not only to keep the young decorous in the pleasures of eating and drinking, but, even more, in connexion with what they hear and read, by using in moderation, as a relish, that which gives pleasure, we should accustom them to seek what is useful and salutary therein. For close-shut gates do not <pb xml:id="v1.p.77"/> preserve a city from capture if it admit the enemy through one; nor does continence in the other pleasures of sense save a young man, if he unwittingly abandon himself to that which comes through hearing. On the contrary, inasmuch as this form of pleasure engages more closely the man that is naturally given to thought and reason, so much the more, if neglected, does it injure and corrupt him that receives it. Since, then, it is neither possible, perhaps, nor profitable to debar from poetry a boy as old as my Soclarus and your Cleander now are, let us keep a very close watch over them, in the firm belief that they require oversight in their reading even more than in the streets. Accordingly, I have made up my mind to commit to writing and to send to you some thoughts on poetry which it occurred to me recently to express. I beg that you will take them and peruse them, and if they seem to you to be no worse than the things called amethysts <note resp="ed" place="unspecified" anchored="true"> <q type="unspecified">Preventitives of intoxication</q>; herbs or seeds (Plutarch,<title rend="italic">Symp.</title>. 647 B, Athenaeus, 24 C), or nuts (Plutarch,<title rend="italic">Symp.</title>. 624 C) which were eaten, or stones (Pliny, <title rend="italic">N.H.</title> xxxvii. 9. 124) which were hung about the neck, in the belief that they would resist drunkenness.</note> which some persons on convivial occasions hang upon their persons or take beforehand, then impart them to Cleander, and thus forestall his natural disposition, which, because it is slow in nothing, but impetuous and lively in everything, is more subject to such influences. <quote rend="blockquote">Bad may be found in the head of the cuttle-fish; good there is also,<note resp="ed" place="unspecified" anchored="true"> <foreign xml:lang="lat">Cf.</foreign> Leutsch and Schneidewin, <title rend="italic" xml:lang="lat">Paroemiographi Graeci</title>, i. p. 299; Plutarch, <title rend="italic" xml:lang="lat">Moralia</title>, 734 E.</note> </quote> because it is very pleasant to eat but it makes one’s sleep full of bad dreams and subject to strange and disturbing fancies, as they say. Similarly also in the art of poetry there is much that is pleasant and nourishing for the mind of a youth, but quite as much <pb xml:id="v1.p.79"/> that is disturbing and misleading, unless in the hearing of it he have proper oversight. For it may be said, as it seems, not only of the land of the Egyptians but also of poetry, that it yields <quote rend="blockquote">Drugs, and some are good when mixed and others baneful<note resp="ed" place="unspecified" anchored="true">Homer, <title rend="italic">Od.</title> iv. 230.</note> </quote> to those who cultivate it. <quote rend="blockquote">Hidden therein are love and desire and winning converse, Suasion that steals away the mind of the very wisest.<note resp="ed" place="unspecified" anchored="true">Homer, <title rend="italic">Il.</title> xiv. 216.</note> </quote> For the element of deception in it does not gain any hold on utterly witless and foolish persons. This is the ground of Simonides’ answer to the man who said to him, <q type="unspecified">Why are the Thessalians the only people whom you do not deceive?</q> His answer was, <q type="unspecified">Oh, they are too ignorant to be deceived by me</q> ; and Gorgias called tragedy a deception wherein he who deceives is more honest than he who does not deceive, and he who is deceived is wiser than he who is not deceived. Shall we then stop the ears of the young, as those of the Ithacans were stopped, with a hard and unyielding wax, and force them to put to sea in the Epicurean boat, and avoid poetry and steer their course clear of it; or rather shall we set them against some upright standard of reason and there bind them fast, guiding and guarding their judgement, that it may not be carried away from the course by pleasure towards that which will do them hurt? <quote rend="blockquote">No, not even Lycurgus, the mighty son of Dryas<note resp="ed" place="unspecified" anchored="true">Homer, <title rend="italic">Il.</title> vi. 130.</note> </quote> had sound sense, because, when many became drunk and violent, he went about uprooting the grapevines instead of bringing the springs of water nearer, <pb xml:id="v1.p.81"/> and thus chastening the <q type="unspecified"> frenzied god,</q> as Plato says, <q type="unspecified">through correction by another, a sober, god.</q> <note resp="ed" place="unspecified" anchored="true">Plato, <title rend="italic">Laws</title>, 773 D.</note> For the tempering of wine with water removes its harmfulness without depriving it at the same time of its usefulness. So let us not root up or destroy the Muses’ vine of poetry, but where the mythical and dramatic part grows all riotous <note resp="ed" place="unspecified" anchored="true"> <foreign xml:lang="lat">Cf.</foreign> Theophrastus, <title rend="italic" xml:lang="lat">De causis plantarum</title>, iii. 1. 5.</note> and luxuriant, through pleasure unalloyed, which gives it boldness and obstinacy in seeking acclaim, let us take it in hand and prune it and pinch it back. But where with its grace it approaches a true kind of culture, and the sweet allurement of its language is not fruitless or vacuous, there let us introduce philosophy and blend it with poetry. For as the mandragora, when it grows beside the vine and imparts its influence to the wine, makes this weigh less heavily on those who drink it, so poetry, by taking up its themes from philosophy and blending them with fable, renders the task of learning light and agreeable for the young. Wherefore poetry should not be avoided by those who are intending to pursue philosophy, but they should use poetry as an introductory exercise in philosophy, by training themselves habitually to seek the profitable in what gives pleasure, and to find satisfaction therein; and if there be nothing profitable, to combat such poetry and be dissatisfied with it. For this is the beginning of education, <quote rend="blockquote">If one begin each task in proper way So is it likely will the ending be,<note resp="ed" place="unspecified" anchored="true">Nauck,<title rend="italic" xml:lang="lat">Trag.Graec. Frag., Sophocles</title>, No. 747.</note> </quote> as Sophocles says. </p> </div> 
 <div type="textpart" subtype="section" n="2">