LITMIR.BIZ

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he feels himself to have forgone and lost. These are his words: “Who will not say that the uncommon beauty and marvellous English of the Protestant Bible is not one of the great strongholds of heresy in this country? It lives on the ear, like a music that can never be forgotten, like the sound of church bells, which the convert hardly knows how he can forgo. Its felicities often seem to be almost things rather than mere words. It is part of the national mind, and the anchor of national seriousness. … The memory of the dead passes into it. The potent traditions of childhood are stereotyped in its verses. The power of all the griefs and trials of a man is hidden beneath its words. It is the representative of his best moments, and all that there has been about him of soft and gentle and pure and penitent and good speaks to him for ever out of his English Bible. … It is his sacred thing, which doubt has never dimmed, and controversy never soiled. In the length and breadth of the land there is not a Protestant with one spark of religiousness about him, whose spiritual biography is not in his Saxon Bible”[33].

      The Rhemish Bible

Such are his touching words; and certainly one has only to compare this version of ours with the Rhemish, and the transcendent excellence of our own reveals itself at once. I am not extolling now its superior scholarship; its greater freedom from by-ends; as little would I urge the fact that one translation is from the original Greek, the other from the Latin Vulgate, and thus the translation of a translation, often reproducing the mistakes of that translation; but, putting aside all considerations such as these, I speak only here of the superiority of the diction in which the meaning, be it correct or incorrect, is conveyed to English readers. Thus I open the Rhemish version at Galatians v. 19, where the long list of the “works of the flesh”, and of the “fruit of the Spirit”, is given. But what could a mere English reader make of words such as these—‘impudicity’, ‘ebrieties’, ‘comessations’, ‘longanimity’, all which occur in that passage? while our Version for ‘ebrieties’ has ‘drunkenness’, for ‘comessations’ has ‘revellings’, and so also for ‘longanimity’ ‘longsuffering’. Or set over against one another such phrases as these—in the Rhemish, “the exemplars of the celestials” (Heb. ix. 23), but in ours, “the patterns of things in the heavens”. Or suppose if, instead of the words we read at Heb. xiii. 16, namely “To do good and to communicate forget not; for with such sacrifices God is well pleased”, we read as follows, which are the words of the Rhemish, “Beneficence and communication do not forget; for with such hosts God is promerited”!—Who does not feel that if our Version had been composed in such Latin-English as this, had abounded in words like ‘odible’, ‘suasible’, ‘exinanite’, ‘contristate’, ‘postulations’, ‘coinquinations’, ‘agnition’, ‘zealatour’, all, with many more of the same mint, in the Rhemish Version, our loss would have been great and enduring, one which would have searched into the whole religious life of our people, and been felt in the very depths of the national mind[34]?

      There was indeed something still deeper than love of sound and genuine English at work in our Translators, whether they were conscious of it or not, which hindered them from presenting the Scriptures to their fellow-countrymen dressed out in such a semi-Latin garb as this. The Reformation, which they were in this translation so mightily strengthening and confirming, was just a throwing off, on the part of the Teutonic nations, of that everlasting pupilage in which Rome would have held them; an assertion at length that they were come to full age, and that not through her, but directly through Christ, they would address themselves unto God. The use of the Latin language as the language of worship, as the language in which the Scriptures might alone be read, had been the great badge of servitude, even as the Latin habits of thought and feeling which it promoted had been the great helps to the continuance of this servitude, through long ages. It lay deep then in the very nature of their cause that the Reformers should develop the Saxon, or essentially national, element in the language; while it was just as natural that the Roman Catholic translators, if they must translate the Scriptures into English at all, should yet translate them into such English as should bear the nearest possible resemblance to the Latin Vulgate, which Rome with a very deep wisdom of this world would gladly have seen as the only one in the hands of the faithful.

      Future of the English Language

Let me again, however, recur to the fact that what our Reformers did in this matter, they did without exaggeration; even as they had shown the same wise moderation in still higher matters. They gave to the Latin side of the language its rights, though they would not suffer it to encroach upon and usurp those of the Teutonic part of the language. It would be difficult not to believe, even if many outward signs said not the same, that great things are in store for the one language of Europe which thus serves as connecting link between the North and the South, between the languages spoken by the Teutonic nations of the North and by the Romance nations of the South; which holds on to and partakes of both; which is as a middle term between them[35]. There are who venture to hope that the English Church, being in like manner double-fronted, looking on the one side toward Rome, being herself truly Catholic, looking on the other towards the Protestant communions, being herself also protesting and reforming, may yet in the providence of God have an important part to play for the reconciling of a divided Christendom. And if this ever should be so, if, notwithstanding our sins and unworthiness, so blessed a task should be in store for her, it will not be a small help and assistance thereunto, that the language in which her mediation will be effected is one wherein both parties may claim their own, in which neither will feel that it is receiving the adjudication of a stranger, of one who must be an alien from its deeper thoughts and habits, because an alien from its words, but a language in which both must recognize very much of that which is deepest and most precious of their own.

      Jacob Grimm on English

Nor is this prerogative which I have just claimed for our English the mere dream and fancy of patriotic vanity. The scholar who in our days is most profoundly acquainted with the great group of the Gothic languages in Europe, and a devoted lover, if ever there was such, of his native German, I mean Jacob Grimm, has expressed himself very nearly to the same effect, and given the palm over all to our English in words which you will not grudge to hear quoted, and with which I shall bring this lecture to a close. After ascribing to our language “a veritable power of expression, such as perhaps never stood at the command of any other language of men”, he goes on to say, “Its highly spiritual genius, and wonderfully happy development and condition, have been the result of a surprisingly intimate union of the two noblest languages in modern Europe, the Teutonic and the Romance—It is well known in what relation these two stand to one another in the English tongue; the former supplying in far larger proportion the material groundwork, the latter the spiritual conceptions. In truth the English language, which by no mere accident has produced and upborne the greatest and most predominant poet of modern times, as distinguished from the ancient classical poetry (I can, of course, only mean Shakespeare), may with all right be called a world-language; and like the English people, appears destined hereafter to prevail with a sway more extensive even than its present over all the portions of the globe[36]. For in wealth, good sense, and closeness of structure no other of the languages at this day spoken deserves to be compared with it—not even our German, which is torn, even as we are torn, and must first rid itself of many defects, before it can enter boldly into the lists, as a competitor with the English”[37].

      FOOTNOTES

       Table of Contents

       [1] These lectures were first delivered during the Russian War. [See De Quincey to the same effect, Works, 1862, vol. iv. pp. vii, 286.]

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