Front Matter, p. 2 (part 1)

PREFACE. THERE is doubtless a revolution in the literary, correspondent to that of the natural world. The face of things is continually changing; and the perfect, and perpetual harmony of the universe, subsists by the mutability of its parts. In consequence of this fluctuation, different arts and sciences have flourished at different periods of the world: but the complete circle of p. iv human knowledge has I believe, never subsisted at once, in any nation or age. Where accurate and profound researches, into the principles of things have advanced to perfection; there, by a natural consequence, men have neglected the disquisition of particulars: and where sensible particulars have been the general object of pursuit, the science of universals has languished, or sunk into oblivion and contempt. Thus wisdom, the object of all true philosophy, considered as exploring the causes and principles of things, flourished in high perfection among the Egyptians first, and afterwards in Greece. Polite literature was the pursuit of the Romans; and experimental enquiries, increased without p. v end, and accumulated without order, are the employment of modern philosophy. Hence we may justly conclude, that the age of true philosophy is no more. In consequence of very extended natural discoveries, trade and commerce have increased; while abstract investigations, have necessarily declined: so that modern enquiries, never rise above sense; and every thing is despised, which does not in some respect or other, contribute to the accumulation of wealth; the gratification of childish admiration; or the refinements of corporeal delight. The author of the following translation, therefore, cannot reasonably expect, that his labours will meet with the approbation of the many: since these Hymns are too ancient, and p. vi too full of the Greek philosophy, to please the ignorant, and the sordid. However, he hopes they will be acceptable to the few, who have drawn wisdom from its source; and who consider the science of universals, as first in the nature of things, though last in the progressions of human understanding. The translator has adopted rhyme, not because most agreeable to general taste, but because, be believes it necessary to the poetry of the English language; which requires something as a substitute, for the energetic cadence, of the Greek and Latin Hexameters. Could this be obtained by any other means, he would immediately relinquish his partiality for p. vii rhyme, which is certainly when well executed, far more difficult than blank verse, as the following Hymns must evince, in an eminent degree. And, here it is necessary to observe, with respect to translation, that nothing is more generally mistaken in its nature; or more faulty in its execution. The author of the Letters on Mythology, gives it as his opinion, that it is impossible to translate an ancient author, so as to do justice to his meaning. If he had confined this sentiment, to the beauties of the composition, it would doubtless have been just; but to extend it, to the meaning of an author, is to make truth and opinion, partial and incommunicable. Every person, indeed, p. viii acquainted with the learned languages, must be conscious how much the beauty of an ancient author generally suffers by translation, though undertaken by men, who have devoted the greatest part of their lives to the study of words alone. This failure, which has more than any thing contributed to bring the ancients into contempt with the unlearned, can only be ascribed to the want of genius in the translators for the sentiment of Pythagoras is peculiarly applicable to such as these that many carry the Thyrsis, but few are inspired with the spirit of the God. But this observation is remarkably verified, in the translators of the ancient philosophy, whose performances are for the most part without animation; and consequently p.