Page images
PDF
EPUB

gree, in every part of the history. Except in the case of Herodias, which, from the rank of the personages concerned, must have been a matter of notoriety and public scandal, and therefore required a more public reprehension, the names are never mentioned, when what is related reflects disgrace on the persons. Of the Scribes and Pharisees who watched our Lord, and, on different occasions, dissembling esteem, assailed him with captious and ensnaring questions, of those who openly ascribed his miracles to Beelzebub, called him a madman, a demoniac, and what they accounted worse than either, a Samaritan, who accused him of associating with the profligate, of Sabbath-breaking, of intemperance, and blasphemy, of those Sadducees who, by their sophistry, vainly attempted to refute the doctrine of the resurrection, of those enraged Nazarenes his fellow-citizens, who would have carried him by force to a precipice, that they might throw him down headlong, no names are ever mentioned; nor is the young but opulent magistrate named, who came to consult him as to what he must do to obtain eternal life; for though there were some favourable symptoms in his case, yet as, by going away sorrowful, he betrayed a heart wedded to the world, the application did not terminate to his honour. But of Simon the Pharisee, who invited our Lord to his house, and who, though doubtful, seemed inclinable to learn, of Jairus, and Bartimeus, and Zaccheus, and Lazarus, and his sisters Mary and Martha, and some others, of whose faith, repentance, gratitude, love,

and piety, the most honourable testimony is given, a very different account is made.

Some may object that this conduct, in the first disciples, is imputable to a weak and timid policy. They were afraid to raise against themselves powerful enemies, whose vengeance might prove fatal to their persons, and ruinous to their cause. It happens luckily for silencing this pretext, that, in other things, they gave the most unequivocal proofs of their fortitude; besides, that the exceptions above mentioned include almost all the persons possessed of such authority civil or sacred, united with such a disposition, as could render their resentment an object of terror to those who were obnoxious to it. That the difference thus marked between the evil and the good is, on the contrary, in the true spirit of their Master, might be inferred, as from several other passages, so in particular, from that similitude where. in the rewards and punishments of another state are so well exemplified. A name is given to the poor man who was conveyed by angels to Abraham's bosom: the other, who was consigned to torments, is distinguished solely by the epithet rich. A particularity from which we may learn an instructive lesson of modesty and caution, in regard to names, when what truth compels us to say, is to the disadvantage of the persons, and that it suffices that we consider particular punishments as suited to particular actions, without referring them to known individuals, or leading the thoughts of others to refer them.

But, as to the penmen themselves, and their fellow-disciples, in recording their own faults, no secret is made of the names. Of this the intemperate zeal of the sons of Zebedee, on one occasion, and their ambition and secular views, on another, the incredulity of Thomas, the presumption of Peter, and his lamentable defection in the denial of his Master, not to mention the prejudices and dulness of them all, are eminent examples. These particulars are all related, by the sacred historians, with the same undisguised plainness, which they use in relat ing the crimes of adversaries; and with as little endeavour to extenuate the former, as to aggravate the latter. Nor have they, on the other hand, the remotest appearance of making a merit of their confession. In one uniform strain, they record the most signal miracles, and the most ordinary events. regard to the one, like persons familiarized to such exertions of power, they no more express themselves, either with hesitancy, or with strong asseverations, than they do in regard to the other. Equally certain of the facts advanced, they recite both in the same unvaried tone, as faithful witnesses, whose business it was to testify, and not to argue.

In

23. HENCE it happens that that quality of style which is called animation, is in a manner excluded from the narrative. The historians speak of nothing, not even the most atrocious actions of our Lord's persecutors, with symptoms of emotion; no angry epithet, or pathetic exclamation, ever escapes them ;

not a word that betrays passion in the writer, or is calculated to excite the passions of the reader. In displaying the most gracious, as well as marvellous, dispensation of Providence towards man, all is directed to mend his heart, nothing to move his pity, or kindle his resentment. If these effects be also produced, they are manifestly the consequences of the naked exposition of the facts, and not of any adventitious art in the writers, nay not of any one term, not otherwise, necessary, employed for the purpose.

I am sensible that to those who are both able and willing to give these writings a critical examination, hardly, in any translation, does this peculiarity appear so much as it does in the original. Most readers consider animation as an excellency in writing; and in ordinary performances, it no doubt is so. By interesting them strongly in the events related, it rouses and quickens their attention. Unanimated simplicity, on the contrary, they call flatness, if not insipidity of manner. In consequence of this general sentiment, when two words occur to a translator, either of which expresses the fact, but one of them does it simply, without any note of either praise or blame, the other with some warmth expressive of censure or approbation; he very naturally prefers the latter, as the more emphatical and affecting. Nor will he be apt to suspect that he is not sufficiently close to the original, if the action or thing alluded to be truly signified, though not entirely in the same manner. Such differences even good translators,

though not insensible of them, are apt to overlook, excusing themselves with the consideration, that words, in all respects, corresponding, in two tongues which differ widely from each other, are not always to be found.

60

But to explain myself by examples, without which a writer is often but indistinctly understood; in rendering ὁ παραδος αυτον into Latin; of the two verbs, tradere to deliver up, and prodere to betray, most translators would prefer the latter, as the more animated. Yet in reality, the former is more conformable to the simplicity of the sacred author, who satisfies himself with acquainting us with the external fact, without characterizing it or insinuating his own opinion; otherwise the term would have been προδος, not παραδος. Again, the demonstrative ὗτος 1 may be rendered into English either this man or this fellow. But in the last expression a degree of contempt is suggested, which is not in the first, nor in the original. See the notes on both passages.

61

§ 24. LET it be observed, that in excluding animation, I, in a great measure, confine myself to the narrative, or what proceeds immediately from the historians. In the discourses and dialogues wherein their Master bears the only, or the principal part; the expression, without losing aught of its proper simplicity, is often remarkable for spirit and energy. There is, in these, an animation, but so chastised by

60 Matth. x. 4.

61 Matth. xii. 24.

« PreviousContinue »