The poetess of passion, perfect in expression, is more akin to French literature than to German, and so it is not surprising to discover Sapphic echoes in every period of the former from that of the erudite and artistic poetry of the PlÉiade in the sixteenth century to the present day of Maurice Donnay. In the sixteenth century Louise LabÉ was composing sonnets which burned like an ode of Sappho, and in 1556 Remy Belleau in his AnacrÉon published the first French translation of Sappho. Only three years later (1559), another of the PlÉiade, Pierre de Ronsard, who turned from his admiration of Homer and Pindar to Horace, Anacreon, and Sappho, gave in the second book of his Amours, a translation of the second ode of Sappho:

Ronsard also translated the famous folk-song, which has been so much imitated in all literatures, wrongly calling it an epigram:169

In the second book of his PoÈmes a Christophile de Choiseul (Edition Laumonier V, 186), Ronsard (1556) said:

Early in the seventeenth century Malherbe wrote the following stanzas for le Duc de Bellegarde “to a lady who imagined that he was in love with her,” in which he copied from the Lesbian poetess certain symptoms of love:

In 1620 Colletet published a prose imitation of Ovid, entitled Lettre de Saphon À Phaon (Les Epistres d’Ovide. Traduites en prose franÇoise. Par les sieurs Du Perron, Des Portes, de la Brosse, de Lingendes, Hedelin et Colletet. Paris, 1620). In 1660 Le Sieur Du Four translated the two odes, the first in prose, the second in verse. In 1674 that great classicist, Nicholas Boileau, who ranked the ancient writers above the modern because they had been tested through hundreds of years and because they agreed with nature and reason, included a beautiful and truly classical rendering of the second ode, in his translation of the Treatise on the Sublime:

In 1677 Boileau’s intimate friend, Jean Racine, produced his great tragedy in five acts, PhÈdre, based mainly on Euripides and Seneca, but including a translation of Sappho’s second ode, in Act I, scene 3, where Phaedra says about Hippolytus:

Racine’s comment was that he had “rien vu de plus vif ni de plus beau dans toute l’antiquitÉ.” In 1649 Mlle de ScudÉry in her ArtamÈne ou le Grand Cyrus and also in her letters calls herself Sappho, perhaps thinking of Sappho as a great literary writer and with a reference to Platonic friendship but no conception of Sappho as a bad character. Bayle rather objects to giving the name Sappho to a “fille qui Écrivoit parfaitement bien en vers et en prose, et dont la vertu Étoit admirÉe.” Perhaps Anne Dacier was not then the first to defend Sappho. In any case, Mlle de ScudÉry gives the wrong idea of the historical Sappho, for in the tenth volume of le Grand Cyrus she gives a tedious recital of the loves of Sappho and Phaon. What could be farther from the real burning Sappho than desiring “un amant sans vouloir un mari, mais un amant qui, se contentant de la possession de son coeur, l’aime avec respect jusqu’À la mort.” The later French romance, entitled Les Amours de Sapho et de Phaon, also has nothing to do with the real Sappho. In 1680 Hilaire-Bernard de Requeleyne (cf. Baillet, Jugemens des Savans, IV. 392-393) gave with the Greek a poetical version, and in the next year Professor Le FÈvre of the University of Saumur, the Greek scholar and translator of Virgil, made another French translation, which was disloyal to the Greek and did not deserve the praise which has been bestowed upon it. On December 1, 1681,170 his daughter, Anne (Madame Dacier) published Les PoËsies d’Anacreon et de Sapho with notes and a life of Sappho. She believed in the Phaon story and that Sappho followed Phaon to Sicily and there composed the “plus beaux vers du monde,” including the hymn to Venus; “Tout le monde sÇait qu’elle aima Phaon et qu’elle l’aima d’une maniÈre fort violente.”

Sappho’s name was in vogue at this time wherever love was the subject of conversation or of writing. In 1683 Bernard le Bovier de Fontenelle in his Dialogues des morts,171 a title taken from Lucian, has Sapho and Laure discuss which sex should be the aggressor in love-making. Fontenelle displays no knowledge of Sappho herself, but has chosen her name, like so many writers even down to the time of Alphonse Daudet, to lend importance to a story which has already been conceived and for which an attractive title must be found. We can only quote the latter part of the dialogue:

In 1684 une Demoiselle de qualitÉ de la Province de Guienne, only eighteen years of age, published a French prose translation of the two odes in the Mercure for July. In the same year appeared a metrical translation with Greek text, philological notes, and a life of Sappho in which are repeated the stories of disgraceful love, infatuation for Phaon, and the Leucadian Leap, Les PoÉsies d’Anacreon et de Sapho traduites de Grec en vers FranÇois. In 1692 we have another verse rendering by Baron de Longuepierre, who added a feeble poem in which Apollo vainly defends Sappho against the arrows of love. In 1694 DesprÉaux in his edition of the Treatise on the Sublime gave a poetical version of the second ode which was so artistic that French critics in their enthusiasm pronounced it superior to the original, but its rhetorical phrases are far from the simplicity of Sappho’s Greek. Toward the end of the grand siÈcle La Fare, the Epicurean and inseparable friend of the AbbÉ de Chaulieu, translated the famous second ode. In 1704 appeared a verse translation by De la Fosse; in 1712 Gacon’s verse translation of Sappho’s two odes and Father Bougeant’s AnacrÉon À Sapho, Dialogue en Vers Grecs; and in 1713 appeared in French verse an imaginary epistle of Sappho to Phaon (Mercure for April). In 1716 La Fosse published his verses based on those of the Le FÈvres. In 1758 Poinsinet de Sivry produced his good verse translations. Voltaire (1694-1778) made an elegant adaptation of the second ode, with his eye also on Theocritus’ second idyl:

In 1766 appeared Blin de Sainmore’s Lettres de Sapho a Phaon with an account of Sappho’s life and verse translations of her poems. In 1773 appeared a new version of Sappho in prose by Moutonnet de Clairfons which proved so popular that it went through at least seven editions. In 1798 MÉrard de Saint-Just published his verse translations of Sappho and Anacreon. Toward the end of the eighteenth century,172 an imaginary Greek manuscript, said to have been found at Herculaneum, translated by de Lantier, was published under the title Voyages d’Antenor en GrÈce et en Asie, a most interesting and learned story of an imaginary trip to Grecian lands. Antenor and Phanor in the first chapter of the second volume meet Sappho and two unfortunate Greeks. An account is given in chapter three of the love of Sappho and Phaon, and the hymn to Aphrodite, quoted in the notes in Boileau’s translation, is addressed to Phaon: “C’est pour cet ingrat qu’un jour dans l’enthousiasme de la poÉsie et de l’amour, je composai cette ode qui a circulÉ dans toute la GrÈce, et que sans doute la postÉritÉ rÉpÉtera encore.” In the fourth chapter Antenor and his friend attend the funeral of Sappho and see the ashes deposited in an urn. On the cippus is carved a lyre with this epitaph:

In the seventh chapter an account is given of Sappho’s last days, and Theagenes is revealed as her rival, to whom Phaon has united himself by a solemn bond. To Sappho is attributed a long ode in which she invokes Venus and all the infernal deities against her lover. She ends, however, by returning to the sweetness and generosity which had originally characterized her. I quote only the last two stanzas:

The author evidently was fond of Sappho and would compare with her Louise LabbÉ, la belle CordiÈre (1526-1566), a woman of tender heart and with a taste for passion, who wrote verses on love in Greek, Latin, Italian, French, and Spanish. At this time Sappho was held in high esteem and it was a compliment to call a writer “a modern Sappho.” So for example in the preface to L’AbbÉ Le Roy, Le Paradis perdu, poËme traduit de l’Anglais de Milton en vers franÇois (Rouen, 1775) we read: “Aussi a-t-on fait le plus favorable et le plus juste accueil À la charmante esquisse du Paradis Terrestre, que daigna nous donner une femme cÉlÉbre, dont le nom seul fait l’Éloge, Mme du Boccage, cette Sappho moderne, qui fait d’honneur a la France.”

In 1777173 Sauvigny published his PoÉsies de Sapho, composed of eighteen odes, four scolies morales, four epigrams, the epitaphs of Timas and Pelagon, some fragments, a letter of Sappho to Phaon, and a hymn to Venus. There are many pretty uses of Sappho, though in no sense can the poems be said to be those of Sappho. The third ode is an echo of the fragment on the Evening Star:

The fifth ode renders the fragment on virginity:

The sixth ode is simply Boileau’s translation of the Aphrodite hymn. The thirteenth, addressed to Atthis, combines two fragments:

The fifteenth ode is a dialogue between Alcaeus and Sappho, and the note interprets as Sappho’s refusal of Alcaeus the famous fragment of which a Latin version is given:

Other writers of the end of the eighteenth century who paid tribute to Sappho were Bernis in his ode Harmonie, Lebrun in his epigrams, Parny in his JournÉe champÊtre, La Harpe, who knew only ode II, and M. LegouvÉ who writes:

Other French translators of about this time are Regnier Desmarais, Ricard, Langeac, Deguerle, Marchena, Blin de Sainmore, AbbÉ Batteux, and Gorsse in Journal des Muses III.

In the nineteenth century the echoes and translations of Sappho are even more numerous. The first of the neo-classicists, AndrÉ ChÉnier, follower of Boileau, owed much of his enthusiasm for the Greeks to his Greek mother, and imitated Sappho in the ode which he wrote for his love, the ode so admired by Alfred de Musset, the charming poet who also knew the sufferings of love:

He also used the fragment about Virginity (Latouche edition I, p. 64). Jacques Delille, the famous translator of Virgil, and the great representative of didactic and descriptive poetry, in his PoÉsies fugitives (1802) made a good literal translation. In the same year Vanderbourg published some verses camouflaged as the PoÉsies de Madame Clotilde de Surville, who was supposed to have lived 1405-1495. He gives a translation of the famous second ode, of which I quote only the last stanza:

The two great initiators of Romanticism also knew Sappho. Madame de StaËl wrote (1811) a drama published 1821, Sapho, in which Phaon is divided between love for two different women. Chateaubriand in 1809 in Les Martyrs174 makes CymodocÉe, who was on the point of becoming a Christian and already betrothed to Eudore, a fervent disciple of Christ, say to her fiancÉ: “Dis-moi, puisqu’on peut aimer dans ton culte, il y a donc une VÉnus chrÉtienne?... Le colÈre de cette dÉesse est-elle redoutable? Force-t-elle la jeune fille À chercher le jeune homme dans la palestre, À l’introduire furtivement sous le toit paternel? Ta VÉnus rend-elle la langue embarrassÉe? RÉpand-elle un feu brÛlant, un froid mortel dans les veines?” Chateaubriand adds here (and also in Revolutions Anciennes) Boileau’s translation and in the same place he cites the passage from Racine’s PhÈdre which we have quoted, p. 163. In 1805 L. Gorsse published Sapho, poËme en dix chants.175 He defends Sappho’s character (eleven years before the German Welcker) but believes that her love for Phaon was “un fait incontestable, dont tous les genres de littÉrature ont le droit, de s’emparer.” He speaks of the AbbÉ BarthÉlemy, who in Voyage d’Anacharsis paints “les transports et l’ardeur de Sapho;” also of Lantier, Voyages d’AntÉnor, who had placed Sappho in such a bright light that he has brought out new beauties in the subject, which had not been seen previously. Both quote Boileau’s translation. Gorsse also praises, as possessing a grace which men can never attain, the fragments of poetry which two ladies, Mesdames de Beaufort-d’Hautpoul and Caroline Wougne, published under the name of Sapho. On pages 181-187 (Vol. II) he quotes a romance by each, attributed to Sappho, which deals with her love for Phaon. In that of Caroline Wougne Sappho meets Phaon on his return from Sicily during a stormy night in a country house where he is asking for hospitality. Gorsse has also consulted Madame Pipelet de Salm, who presented Sappho on the lyric stage with grace and dignity. He himself unites the legends of her love with those of her writings, and drawing also on Tibullus, Propertius, Virgil, Lucretius, and especially Ovid, makes Sappho speak as poetess and lover fifty expanded elegies. There are five in each of the ten cantos besides a prologue and epilogue. In view of the fact that none of Sappho’s elegies are extant, the reconstruction, though fanciful, is extremely interesting. The first five songs picture Sappho’s desire, contentment, happiness, fear, and calmness. Phaon is jealous of Alcaeus and proposes to leave Lesbus to dwell in the Vale of Tempe, but Sappho asks Phaon to share in her poems, which will immortalize their love, and then reveals to him the origin of music. The second five represent her suspicion, grief, torment, and pursuit of Phaon to Sicily, her despair and the Leucadian Leap, after she sees Phaon making eyes at Telesilla. In the fifth elegy of the first canto is an adaptation of Sappho’s second ode, in which the first verse addressed to Phaon is taken without acknowledgment from AndrÉ ChÉnier’s Fanny. Phaon seems to be the principal figure, and the legends about him are tremendously expanded with the help of many Greek myths. As in so many other writers he becomes a great athlete and must overcome his opponents in the stadium. The Italian author of Avventure di Saffo had done likewise and made Phaon win with the same throw which Ulysses used in Homer. The Voyages d’AntÉnor had made Phaon first appear to Sappho after winning in the gymnasium. Likewise Gorsse has Sappho see Phaon for the first time in the stadium at Mytilene. There she describes the impression Phaon made on her, when he won the athletic prize. All these writers forget, however, that women in Sappho’s day were not allowed to witness the nude athletic contests. Gorsse shows his wide acquaintance with the ancient accounts of Sappho when in the fourth elegy of the second canto he mentions: “un foible enfant, ClÉis, qui t’est si chÈre!” With only a few errors he represents all the many friends and pupils of Sappho,—to whom he gives classical epithets,—as helping Sappho to preserve Phaon’s love. He is as keen as the modern critics when he says in a note that Erinna cannot be the famous poet, but he is wrong in picturing Brune AndromÈde and Blonde Gorgo as friends or pupils rather than rivals of Sappho.

The second elegy in the fourth canto has a pretty imitation of the famous third fragment. Sappho dissuades Phaon from his jealousy of Alcaeus, which of course is not an ancient legend, in the following words:

In the third elegy of the same canto is an elaboration of the fragment on the power of love, the bitter-sweet irresistible creature, and in the first elegy of the fifth canto there is an echo of the fragment about wealth without virtue. In long notes on the second elegy of the fifth book Gorsse cites de Sivry’s or Sauvigny’s verse translations or paraphrases in French, and Latin versions of a score of other fragments and of the Pelagon and Timas epitaphs. In the first elegy of the sixth canto the Sapphic symptoms of love are used:

The third elegy of the same canto is an adaptation of the hymn to Aphrodite and in the notes are given Latin versions by Gorsse himself, Elias Andreas, and Birkow.

Not many have written elegies on Sappho, but Gorsse was followed in 1812 by Touzet, who wrote Sapho, poËme ÉlÉgiaque. It was in 1816 that Lamartine wrote his mediocre imitation of Sappho’s great hymn, calling it L’ÉlÉgie antique. It is in the cold restored pseudo-classical style of Casimir Delavigne:

Here is Lamartine’s own comment: “Un soir, en rentrant d’une de ces excursions, pendant laquelle nous avions relu la strophe unique, mais brÛlante, de Sapho, sorte de VÉnus de Milo, pareille À ce dÉbris dÉcouvert par M. de Marcellus, qui contient plus de beautÉ dans un fragment qu’il n’y en a dans tout un musÉe de statues intactes, je m’enfermai, et j’Écrivis le commencement grec de cette ÉlÉgie ou de cette hÉroÏde....” In one of his Nouvelles MÉditations poÉtiques (not printed till 1823) he describes the suffering of the abandoned Sappho and her last, farewell words to the world and to life, before her suicide; the last line is: “adieu chÈre Lesbos À VÉnus consacrÉe.” Lamartine was followed in his idea of Sappho by Verlaine (1844-1896), the prince of the French poets after the death of Leconte de Lisle. Verlaine speaks of Sappho as “furieuse, les yeux caves et les seins roides.” In writing to his friend Virieu, April 8, 1819, Lamartine mentions the fact that he has planned an opera on JephtÉ and adds that he is thinking of writing one on Sappho, which, however, was never written: “J’en ai un qui me brÛle, c’est une Sapho, superbe sujet d’un opÉra pareil.”

In 1815 came Sapho, poÈme en trois chants par C. T. In 1820 Lazare Carnot published an excellent verse translation of the second ode, Les Symptomes d’Amour, and in 1827 E. VeÏssier-Descombes, a translator also of Anacreon, published his classic rendering. In 1828 followed the poetical version of Cousin and Girodet; in 1835, Breghot du Lut., in prose and poetry; in 1836 Alexandre Hope’s Sapho, a poem of about ten pages; in 1843, prose renderings in Michaud’s Biographie Universelle; in 1847, Marullot et Grosset, in verse. In 1842, in the Cariatides, ThÉodore de Banville, one of the last of the Romantic poets, that Greek “clown” of France, wrote these verses on Sappho:

Baudelaire (1821-1867), the morbid realist, uses the story of the Leucadian Leap in his Lesbos:

In a literary fragment (1845), entitled Sapho, he refers to a famous and remarkable tragedy on Sappho which was to be published soon afterwards by ArsÈne Houssaye. He quotes some verses which are reminiscent of Sappho’s second ode:

In 1873 we have a translation by Etienne Prosper Dubois-Gucham, La Grecque PlÉiade; in 1878 that of P. L. Courier; in 1882, the verses of de la Roche. About this time J. Richepin published in his undated romance, Grandes Amoureuses, prose translations of several fragments, and in 1889 Paul Lenois made a prose version. In 1884, Alphonse Daudet, after writing a novel on French life and customs as a warning to young men, and picturing a courtesan carried upstairs in the arms of her lover, gave the courtesan and the novel the title of Sapho. Soon afterwards appeared anonymously Madame E. Caro’s Sapho. In 1895 were heard the songs of Pierre Louys, who in Les chansons de Bilitis traduites du Grec pour la premiÈre fois176 transforms Mytilene into a modern Sodom and Sappho into the mistress of a band of hetaerae. He pretends that he is translating Greek poems that were found in excavating the poetess’ grave on Amathus. He even represents them as published by a Doctor Heim of Leipzig. Further to mystify the reader Louys tells of some of the poems that have not been translated and marks restorations in the text, as if these songs had actually been found marred and mutilated and as if the archaeologist had restored the missing words. He even uses, to give a Greek atmosphere, many Greek expressions such as Kypris PhilommeÏdÈs. Many of his Greek forms, such as Dzeus, are absurd. Charming as are these Bucoliques en Pamphylie, ÉlÉgies À MitylÈne, Épigrammes dans l’Île de Chypre, they belong rather to pornographic literature, as does his romance called Aphrodite, in which the pseudo-Lesbian idea of two girls marrying one another is to be found. Such bits of perverted Sapphism as appear in many other French writers have no place in the literature of the real Sappho, who can now, after the discovery of all the new papyri, easily be distinguished from the Sappho of romance and legend. Unfortunately the last French translation by Meunier (1911) does not include these recent relics.

One of the latest French imitations of Sappho is by that great reviver of Aristophanes, Maurice Donnay, whose comedies have attracted such large audiences in Europe. In his Lysistrata (Act I, scene II), Donnay makes the pretty Hirondelle as she walks along the shore of the violet sea recite to the accompaniment of the music of the waves the song which divine Sappho composed for the Egyptian courtesan Rhodopis, although we have no evidence for such a song:

This, of course, is an echo of the famous second ode of Sappho which has influenced all ages and countries and continues so to do. Hardly a year passes without some translation or reminiscence of it in Greece or Italy, in France or Germany, in England or America.