Brings us to Nietzsche in The Gay Science:
One can gauge the degree of the historical sense an age possesses by the manner in which it translates texts and by the manner in which it seeks to incorporate past epochs and books into its own being. Corneille’s Frenchmen — and even those of the Revolution — took hold of Roman antiquity in a manner that we — thanks to our more refined sense of history — would no longer have the courage to employ. And then Roman antiquity itself: how violently, and at the same time how naively, it pressed its hand upon everything good and sublime in the older periods of ancient Greece! Consider how the Romans translated this material to suit their own age … Horace, off and on, translated Alcaeus or Archilochus; Propertius translated Callimachus and Philetas …. How little concern these translators had for this or that experience by the actual creator who had imbued his poems with symbols of such experiences! As poets, they were averse to the antiquarian inquisitive spirit that precedes the historical sense. As poets they did not recognize the existence of the purely personal images and names of anything that served as the national costume or mask of a city … and therefore immediately replaced all this by present realities and by things Roman. … These poet translators did not know the pleasure of the historical sense; anything past and alien was an irritant to them, and as Romans they considered it to be nothing but a stimulus for yet another Roman conquest. In those days, indeed, to translate meant to conquer….”
Friedrich Nietzsche, “On the Problem of Translation” in Theories of Translation, 68–69. Quoted in this essay by V. Joshua Adams on NonSite.org.
One can gauge the degree of the historical sense an age possesses by the manner in which it translates texts and by the manner in which it seeks to incorporate past epochs and books into its own being. Corneille’s Frenchmen — and even those of the Revolution — took hold of Roman antiquity in a manner that we — thanks to our more refined sense of history — would no longer have the courage to employ. And then Roman antiquity itself: how violently, and at the same time how naively, it pressed its hand upon everything good and sublime in the older periods of ancient Greece! Consider how the Romans translated this material to suit their own age … Horace, off and on, translated Alcaeus or Archilochus; Propertius translated Callimachus and Philetas …. How little concern these translators had for this or that experience by the actual creator who had imbued his poems with symbols of such experiences! As poets, they were averse to the antiquarian inquisitive spirit that precedes the historical sense. As poets they did not recognize the existence of the purely personal images and names of anything that served as the national costume or mask of a city … and therefore immediately replaced all this by present realities and by things Roman. … These poet translators did not know the pleasure of the historical sense; anything past and alien was an irritant to them, and as Romans they considered it to be nothing but a stimulus for yet another Roman conquest. In those days, indeed, to translate meant to conquer….”
Friedrich Nietzsche, “On the Problem of Translation” in Theories of Translation, 68–69. Quoted in this essay by V. Joshua Adams on NonSite.org.
