Taboo<br />A Legend Retold from the Dirghic of Sævius Nicanor, with<br />Prolegomena, Notes, and a by James Branch Cabell (most read books TXT) 📗
- Author: James Branch Cabell
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Nicanor, with Prolegomena, Notes,
and a Preliminary Memoir By James Branch Cabell
At melius fuerat non scribere, namque tacere Tutum semper erit.
NEW YORK
ROBERT M. McBRIDE & COMPANY
1921
This edition is limited to nine hundred and twenty numbered copies, of which one hundred copies have been signed by the author.
Copy Number __893__
Copyright, 1921, by
James Branch Cabell
Revised and reprinted, by permission of the Editors, from The Literary Review
CONTENTS. PAGE The Dedication 11 Memoir of Saevius Nicanor 17 Prolegomena 21 The Legend: How Horvendile Met Fate and Custom 25 How the Garbage-Man Came with Forks 26 How Thereupon Ensued a Legal Debate 28 How There Was Babbling in Philistia 29 How It Appeared to the Man in the Street 36 Colophon 39 A Postscript 40[11]
THE DEDICATIONLaudataque virtus crescit
Come, who could buy them of me?
They're round and sound and pretty,
And fit for girls of the city."
TO JOHN S. SUMNER
(Agent of the New York Society for the Suppression of Vice)
For no short while my indebtedness to you has been such as to require some sort of public acknowledgment, which may now, I think, be tendered most appropriately by inscribing upon the dedication page of this small volume the name to which you are daily adding in significance.
It is a tribute, however trivial, which serves at least to express my appreciation of your zeal in re-establishing what seemed to the less optimistic a lost cause. I may to-day confess without much embarrassment that after fifteen years of foiled endeavors my (various) publishers and I had virtually decided that the printing of my books was not likely ever to come under the head of a business venture, but was more properly describable as a rather costly form of dissipation. People here and there would praise, but until you, unsolicited, had volunteered to make me known to the general public, nobody seemed appreciably moved to purchase.
[12]
One by one my books had "fallen dead" with disheartening monotony: then—through what motive it would savor of ingratitude to inquire,—you came to remedy all this in the manner of a philanthropic sorcerer, brandishing everywhither your vivifying wand, and the dead lived again. At once, they tell me, the patrons of bookstores began to ask, not only in whispers for the Jurgen which you had everywhere so glowingly advertised, but with frank curiosity for "some of the fellow's other books."
Whereon we of course began to "reprint," with, I rejoice to say, results which have been very generally acceptable. Barring a few complaints as to the exiguousness of my writing's salacity,—a salacity which even I confess you amiably exaggerated in attributing to my literary manner all qualities which the average reader most desires in novelists,—there has proved to be in point of fact, as my publishers and I had dubiously believed for years, a gratifying number of persons, living dispersedly about America, prepared to like my books when these books were brought to their attention. The difficulty had been that we did not know how to reach these widely scattered, congenial readers. But you—like Sir James Barrie's hero—"found a way."
I cannot say, in candor, that your method of exegetical criticism has always and in every respect appealed to me. Its applicability, for one [13] thing, seems so universal that it might, for aught I know, be employed to interpret the dicta of Ackermann and Macrobius, or even the canons of Doctors Matthews and Sherman herein cited, and thus open dire vistas wherein critic would prey on critic, and the most respectable would be locked in fratricidal strife. Moreover, I have applied your method to many of the Mother Goose rhymes with rather curious results.... But happily, I have here to confess to you, not any disputable literary standards I may harbor, but only my unarguable debt.
In brief, your aid obtained for me overnight the hearing I had vainly sought for a long while; and of such thaumaturgy my appreciation will never be, I trust, inadequate. I therefore grasp at the first chance to express this appreciation in—as I have said,—a form which seems not quite inept.
Dumbarton Grange
December, 1920.
[14]
Of The Mulberry Grove the following editions have been collated:
(1) The editio princeps of Mansard 1475. An excellent edition, having, says Garnier, "nearly all the authority of an MS." This edition served as the basis of all subsequent editions up to that of Tribebos, 1553, which then took the lead up to the time of Bülg, who judiciously reverted to that of Mansard.
(2) Bülg, in 4 vols. Strasburg. 1786-89. And in 2 vols. Strasburg. 1786. Both editions containing the Dirghic text with a Latin version, and the scholia and indices.
(3) Musgrave, concerning whose edition Garnier is of opinion that, though it appeared later, yet it had been made use of by Bülg. 2 vols. Oxon. 1800. Reprinted, 3 vols. Oxon. 1809-10.
(4) Vanderhoffen, with scholia, notes, and indices. 7 vols. London. 1807-25. His notes reprinted separately. Leipsic. 1824.
[17]
MEMOIR OF SÆVIUS NICANORSaevius Nicanor Marci libertus negabit
To buy him a coat;
When she came back
He was riding the goat."
Sævius Nicanor, one of the earliest of the Grammarians, says Suetonius, first acquired fame and reputation by his teaching; and, besides, made commentaries, the greater part of which, however, were said to have been borrowed. He also wrote a satire, in which he informs us that he was a free man, and had a double cognomen.
It is reported that in consequence of some aspersion attached to the character of his writing, he retired into Sardinia, and, says Oriphyles, devoted the remainder of his days to the composition of sardonic[1] literature.
[1] Ackermann reads "Sardinian." It is not certain whether the adjective employed is σαρδανιος or σαρδανικος. I suspect that Oriphyles here makes an intentional play upon the words.
He is quoted by Macrobius, whereas divers references to Nicanor in La Haulte Histoire de Jurgen would seem to show that this writer was viewed with considerable esteem in mediæval times. Latterly his work has been virtually unknown.
[18] Robert Burton, for the rest, cites Sævius Nicanor in the 1620 edition of The Anatomy of Melancholy (this passage was subsequently remodeled) in terms which have the unintended merit of conveying a very fair notion of the old Grammarian's literary ethics:—
"As a good housewife out of divers fleeces weaves one piece of cloth (saith Sævius Nicanor), I have laboriously collected this Cento out of divers Writers, and that sine injuria, I have wronged no authors, but given every man his own; which Sosimenes so much commends in Nicanor, he stole not whole verses, pages, tracts, as some do nowadays, concealing their Authors' names, but still said this was Cleophantus', that Philistion's, that Mnesides', so said Julius Bassus, so Timaristus, thus far Ophelion: I cite and quote mine own Authors (which howsoever some illiterate scribblers account pedantical, as a cloak of ignorance and opposite to their affected fine style, I must and will use) sumpsi, non surripui, and what Varro de re rustica speaks of bees, minime malificæ quod nullius opus vellicantes faciunt deterius, I can say of myself no less heartily than Sosimenes his laud of Nicanor."
[21]
PROLEGOMENANec caput habentia, nec caudam
I put him in my pint-pot, and there I bid him drum."
Pre-eminently the most engaging feature of a topic which pure chance and impure idiocy have of late conspired to pull about in the public prints,—I mean the question of "indecency" in writing,—is the patent ease with which this topic may be disposed of. Since time's beginning, every age has had its literary taboos, selecting certain things—more or less arbitrarily, but usually some natural function—as the things which must not be written about. To violate any such taboo so long as it stays prevalent is to be "indecent": and that seems absolutely all there is to say concerning this topic, apart from furnishing some impressive historical illustration....
The most striking instance which my far from exhaustive researches afford, sprang from the fact, perhaps not very generally known, that the natural function of eating, which nowadays may be discussed intrepidly anywhere, was once regarded by the Philistines, of at all events the Shephelah and the deme of Novogath, as being [22] unmentionable. This ancient tenet of theirs, indeed, is with such clearness emphasized in a luckily preserved fragment from the Dirghic, or pre-Ciceronian Latin, of Sævius Nicanor that the readiest way to illustrate the chameleon-like traits of literary indecency appears to be to record, as hereinafter is recorded, what of this legend survives.
Bülg and Vanderhoffen, be it said here, are agreed that it is to this legend Milton has referred in his Areopagitica, in a passage sufficiently quaint-seeming to us (for whom a more advanced civilization has secured the right of free speech) to warrant an abridged citation:—
"What advantage is it to be a man, over it is to be a boy at school, if serious and elaborate writings, as if they were no more than the theme of a grammar lad under his pedagogue, must not be uttered without the cursory eyes of a temporizing and extemporizing licenser? whenas all the writer teaches, all he delivers, is but under the tuition, under the correction of his patriarchal licenser, to blot or alter what precisely accords not with the hide-bound humor which he calls his judgment? What is it but a servitude like that imposed by the Philistines?"
[25]
THE LEGENDFit ex his consuetudo, inde natura
Her fur is so warm." I—How Horvendile Met Fate and Custom
Now, at about the time that the Tyrant Pedagogos fell into disfavor with his people, avers old Nicanor (as the curious may verify by comparing Lib. X, Chap. 28 of his Mulberry Grove), passed through Philistia a clerk whom some called Horvendile, travelling by compulsion from he did not know where toward a goal which he could not divine. So this Horvendile said, "I will make a book of this journeying, for it seems to me a rather queer journeying."
They answered him: "Very well, but if you have had dinner or supper by the way, do you make no mention of it in your book. For it is a law among us, for the protection of our youth, that eating[2] must never be spoken of in any of our writing."
[2] Such at least is the generally received rendering. Ackermann, following Bülg's probably spurious text, disputes that this is the exact meaning of the noun.
Horvendile considered this a curious enactment, but it seemed only one among the innumerable mad customs of Philistia. So he shrugged,
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