1898.04 为什么维吉尔没有写《埃涅伊德》？

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为什么维吉尔没有写《埃涅伊德》？
1898年4月号


在无休止的培根-莎士比亚之争中，十七世纪的耶稣会学者让-阿尔杜安（Père Jean Hardouin）为证明维吉尔没有写《埃涅伊德》而提出了一个巧妙的案例，可能会引起好奇和好斗的人的兴趣。还可以说，他和培根派一样成功了。

阿尔杜安神父的理论被保存在一本名为《伪维吉利乌斯，埃涅伊德的观察》的书中。作者一开始就说，维吉尔从未想过要写《埃涅伊德》。他曾考虑过在完成《乔治集》后写一首诗，赞美奥古斯都的成就，但不是赞美埃涅阿斯的。这一意图的证据可以在《乔治》第三章第46节找到。这部《乔治》写于公元735年，当时奥古斯都正在幼发拉底河上征战。埃涅伊德》不可能在这之前写成，因为维吉尔说他打算写一部史诗。但根据普林尼的说法，维吉尔是在740年去世的。有谁能相信他在五年的时间里写了《埃涅伊德》？据估计，《埃涅伊德》最短的写作时间是12年--每本书一年：难道人们会相信维吉尔在五年内完成了这项任务，而且当时他的健康状况也很差？同样，有人会相信维吉尔会改变主意，违背对奥古斯都的承诺，在这位王子在世时写下一首纪念他人的诗吗？


如果维吉尔写了《埃涅伊德》，他就不会选择马塞勒斯作为他的最高赞美对象。马塞勒斯只是奥古斯都的侄子；而且，他已经死了。奥古斯都的孙子凯撒还活着。维吉尔选择奥古斯都活着的孙子而不是死去的侄子作为赞美对象，这不是更有可能吗？- 尤其是在奥古斯都曾怀疑马塞勒斯的忠诚度的时候。然而，在《埃涅伊德》中，从头到尾都没有一个关于卡厄斯的字。

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贺拉斯和普林尼在不同时期都提到了维吉尔的卡米娜；但所有评论家都认为是指《乔治集》或《布科里集》，而这些词并不适用于《埃涅伊德》。两位作家的作品中都没有关于《埃涅伊德》的内容。是否可以相信，如果这首诗在他们的时代存在，他们就不会提到它？

这首诗有内部证据表明它不可能是在奥古斯都时代由维吉尔写的。在一些地方，作者宣扬变态学说；但维吉尔在《乔治集》中却谴责并拒绝了这种学说。在《乔治集》中，特洛伊移民进入意大利的领导权被正确地归于Tithonus；但《埃涅伊德》的作者却将这一荣誉归于埃涅阿斯。当然，《乔治集》的作者和《埃涅伊德》的作者不可能是同一个人。


如果《埃涅伊德》是在普林尼的时代出版的--如果是维吉尔写的，它肯定是这样的--普林尼不会不注意并纠正自然史上的两个严重错误：首先，作者把非洲北部的熊和鹿放在离海岸很近的地方，从船上就能看到；其次，他说到了迪卡侬的种子、花萼和花朵，而这种植物既没有种子、花萼，也没有花朵。

如果《埃涅伊德》是维吉尔写的，拉蒂努斯就不会被描绘成因悲伤而撕破衣服；因为撕破衣服以示悲伤是犹太人的习俗，而不是罗马或特洛伊人的习俗。维吉尔也不会描述任何王子戴着王冠；他应该使用 "冠冕 "一词。直到维吉尔时代过后很久，"王冠"（corona）一词才在这个意义上被使用。

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如果维吉尔写的是《埃涅伊德》，他就会描述不同的仪式；因为该诗中叙述的牧师和国王举行的仪式显然是来自基督教会，属于后来的时代。此外，这首诗充满了高卢语，如果没有其他理由的话，仅此一点就足以让人相信其作者不可能是奥古斯都时代的罗马人。显而易见，这首诗是在高卢人的头脑中诞生的。这一点从《埃涅伊德》本身就可以看出：见I. 296, IV. 229, and X. 166. 事实上，不可能拒绝这样的结论：它是在我们这个时代的1230年之后创作的。

埃涅伊德》是一个宗教寓言故事。在它里面，一切事物的发生和存在都要服从于上帝的意志。诗人称其为 "命运"。它高于朱庇特的命令，所有的神都服从于它。这首诗的内容包括基督教对摩西和异教的胜利；基督教传入意大利和欧洲；它的成长和发展；罗马教廷的崛起；与土耳其人和异教徒的战争；随着人们和国家承认教会的权力和权威，世界逐渐平和；以及最后的胜利，当战争停止，分歧结束，教皇统治着一个和平、繁荣、幸福和虔诚的世界。

作者不敢公开谈论这些事情。他是按照寓言的方式写的，但真正的意图和意义并没有隐藏得那么深，以至于无法辨别。特洛伊人就是基督徒；特洛伊的燃烧就是耶路撒冷的毁灭；特洛伊人进入意大利就是基督教在欧洲的传播；埃涅阿斯就是基督；特洛伊人的各种冒险就是教会的早期斗争；特努斯代表土耳其人，与他的战斗代表十字军东征，等等。

在这种解释之后，还有许多页的引文，在这些引文中，阿尔杜安提出了他认为是对其所有指控的充分证明。我们应该记住，阿尔杜安是一个具有强大智力和博学的人。与他同时代的杰出人士，法国教会历史学家路易-杜平（Louis Dupin），将他列为其教团中最博学的人。

他的《伪维尔吉利乌斯》是用拉丁文写的，而且我相信从未以任何其他语言出现过。




Why Virgil Did Not Write the Æneid
APRIL 1898 ISSUE
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APROPOS of the interminable BaconShakespeare controversy there may be interest for the curious and combative in the ingenious case made out by Père Jean Hardouin, a seventeenth-century Jesuit scholar, to prove that Virgil did not write the Æneid. It may be added that he succeeds as well as do the Baconians.

Père Hardouin’s theory is preserved in a book entitled Pseudo-Virgilius, Observationes in Æneiden. The author begins by saying that it never entered the head of Virgil to write the ÆEneid. He had considered the idea of writing a poem, after finishing the Georgics, in praise of the achievements of Augustus, but not of those of Æneas. The evidence of this intention may be found in the third Georgic, verse 46. This Georgic was written Anno Urbis 735, while Augustus was campaigning on the Euphrates. The Æneid could not have been written before this, because Virgil speaks of his intention to write an epic poem. But Virgil died, according to Pliny, Anno Urbis 740. Can any one believe that he wrote the Æneid in the space of five years ? The shortest time within which the Æneid could have been written is estimated at twelve years, — one year for each book : is it to be believed that Virgil accomplished the task in five years, when, too, he was in failing health ? Again, could any one believe that Virgil would change his mind, break his promise to Augustus, and write during the lifetime of that prince a poem in honor of another person ?


If Virgil had written the Æneid, he would not have selected Marcellus for his highest praises. Marcellus was only the nephew of Augustus ; and, moreover, he was dead. Caius Cæsar, the grandchild of Augustus, was yet alive. Is it not far more probable that Virgil should have chosen the living grandson of Augustus as the one to laud, rather than the dead nephew ? — more especially as there had been times when Augustus suspected the fidelity of Marcellus. Yet there is not a word about Caius in the Æneid from beginning to end.

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Both Horace and Pliny, at various times, mention the carmina of Virgil; but all commentators agree that the Georgics or Bucolics are referred to, and that the words do not apply to the Æneid. There is nothing in either writer’s works about the Æneid. Is it possible to believe that, if this poem had existed in their time, they would not have referred to it ?

The poem contains internal evidence that it could not have been written in the time of Augustus, by Virgil. In several places the author teaches the doctrine of metempsychosis; but Virgil, in the Georgics, condemns and rejects that doctrine. In the Georgics the leadership of the Trojan immigrants into Italy is correctly ascribed to Tithonus ; but the author of the Æneid gives that honor to Æneas. Certainly, the author of the Georgies and the author of the Æneid could not have been the same person.


If the Æneid had been published in Pliny’s time, — and it must have been, if Virgil wrote it, — Pliny would not have failed to notice and correct two serious blunders in natural history: first, the author puts bears and deer in northern Africa so near the seacoast as to be visible from a ship ; and again, he speaks of the seed, calyx, and flower of the dictarnum, which plant has neither seed, calyx, nor flower.

If the Æneid had been written by Virgil, Latinus would not have been portrayed tearing his garments for grief; for rending the garments in sign of grief was a Jewish and not a Roman or Trojan custom. Nor would Virgil have described any prince as wearing a crown ; he would have used the word “ diadem.” The word “ crown ” (corona) was not used in that sense until long after Virgil’s time.

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If Virgil had written the Æneid, he would have described different ceremonies ; for the ceremonies performed by priest and king, as recounted in that poem, are plainly drawn from the Christian Church, and belong to later times. Besides, the poem is so full of Gallicisms as to furnish a sufficient reason in that fact alone, if there were no other, for believing that its author could not have been a Roman of the time of Augustus. It is plain to see that the poem was born in a Gallic mind. This appears from the Æneid itself : see I. 296, IV. 229, and X. 166. Indeed, it is impossible to resist the conclusion that it was composed after the year 1230 of our era.

The Æneid is a religious allegory. In it everything occurs and exists by and in subjection to the will of God. This the poet calls Fate. It is above the decrees of Jupiter, and all the gods yield obedience to it. The action of the poem includes the victory of the Christian religion over the Mosaic and heathen religions ; the introduction of Christianity into Italy and Europe; its growth and development; the rise to supremacy of the Holy See; the wars with the Turks and Infidels ; the gradual pacification of the world as men and nations acknowledged the power and authority of the Church ; and the final triumph, when wars should cease, dissensions should come to an end, and the Holy Pontiff should rule over a peaceful, prosperous, happy, and pious world.

The author did not dare to treat these things openly. He wrote them after the manner of a fable, but the real intent and meaning are not so darkly hidden as to be indistinguishable. The Trojans were the Christians ; the burning of Troy was the destruction of Jerusalem; the coming of the Trojans into Italy was the spread of Christianity over Europe; Æneas was Christ; the various adventures of the Trojans were the early struggles of the Church; Turnus stood for the Turks, battles with him for the crusades, etc.

Following this interpretation there are many pages of quotations, in which Hardouin presents what he considers to be ample proof of all his allegations. And it is to be remembered that Hardouin was a man of great intellectual power and erudition. His illustrious contemporary, Louis Dupin, the French ecclesiastical historian, places him among the most learned of his order.

His Pseudo-Virgilius was written in Latin, and, I believe, has never appeared in any other language.