7.
The ill.u.s.tration which I have been borrowing from the Fine Arts will enable me to go a step further. I have been showing the connection of the thought with the language in literary composition; and in doing so I have exposed the unphilosophical notion, that the language was an extra which could be dispensed with, and provided to order according to the demand.
But I have not yet brought out, what immediately follows from this, and which was the second point which I had to show, viz., that to be capable of easy translation is no test of the excellence of a composition. If I must say what I think, I should lay down, with little hesitation, that the truth was almost the reverse of this doctrine. Nor are many words required to show it. Such a doctrine, as is contained in the pa.s.sage of the author whom I quoted when I began, goes upon the a.s.sumption that one language is just like another language,-that every language has all the ideas, turns of thought, delicacies of expression, figures, a.s.sociations, abstractions, points of view, which every other language has. Now, as far as regards Science, it is true that all languages are pretty much alike for the purposes of Science; but even in this respect some are more suitable than others, which have to coin words, or to borrow them, in order to express scientific ideas. But if languages are not all equally adapted even to furnish symbols for those universal and eternal truths in which Science consists, how can they reasonably be expected to be all equally rich, equally forcible, equally musical, equally exact, equally happy in expressing the idiosyncratic peculiarities of thought of some original and fertile mind, who has availed himself of one of them? A great author takes his native language, masters it, partly throws himself into it, partly moulds and adapts it, and pours out his mult.i.tude of ideas through the variously ramified and delicately minute channels of expression which he has found or framed:-does it follow that this his personal presence (as it may be called) can forthwith be transferred to every other language under the sun? Then may we reasonably maintain that Beethoven"s _piano_ music is not really beautiful, because it cannot be played on the hurdy-gurdy. Were not this astonishing doctrine maintained by persons far superior to the writer whom I have selected for animadversion, I should find it difficult to be patient under a gratuitous extravagance. It seems that a really great author must admit of translation, and that we have a test of his excellence when he reads to advantage in a foreign language as well as in his own. Then Shakespeare _is_ a genius because he can be translated into German, and _not_ a genius because he cannot be translated into French.
Then the multiplication-table is the most gifted of all conceivable compositions, because it loses nothing by translation, and can hardly be said to belong to any one language whatever. Whereas I should rather have conceived that, in proportion as ideas are novel and recondite, they would be difficult to put into words, and that the very fact of their having insinuated themselves into one language would diminish the chance of that happy accident being repeated in another. In the language of savages you can hardly express any idea or act of the intellect at all: is the tongue of the Hottentot or Esquimaux to be made the measure of the genius of Plato, Pindar, Tacitus, St. Jerome, Dante, or Cervantes?
Let us recur, I say, to the ill.u.s.tration of the Fine Arts. I suppose you can express ideas in painting which you cannot express in sculpture; and the more an artist is of a painter, the less he is likely to be of a sculptor. The more he commits his genius to the methods and conditions of his own art, the less he will be able to throw himself into the circ.u.mstances of another. Is the genius of Fra Angelico, of Francia, or of Raffaelle disparaged by the fact that he was able to do that in colours which no man that ever lived, which no Angel, could achieve in wood? Each of the Fine Arts has its own subject-matter; from the nature of the case you can do in one what you cannot do in another; you can do in painting what you cannot do in carving; you can do in oils what you cannot do in fresco; you can do in marble what you cannot do in ivory; you can do in wax what you cannot do in bronze. Then, I repeat, applying this to the case of languages, why should not genius be able to do in Greek what it cannot do in Latin? and why are its Greek and Latin works defective because they will not turn into English? That genius, of which we are speaking, did not make English; it did not make all languages, present, past, and future; it did not make the laws of _any_ language: why is it to be judged of by that in which it had no part, over which it has no control?
8.
And now we are naturally brought on to our third point, which is on the characteristics of Holy Scripture as compared with profane literature.
Hitherto we have been concerned with the doctrine of these writers, viz., that style is an _extra_, that it is a mere artifice, and that hence it cannot be translated; now we come to their fact, viz., that Scripture has no such artificial style, and that Scripture can easily be translated.
Surely their fact is as untenable as their doctrine.
Scripture easy of translation! then why have there been so few good translators? why is it that there has been such great difficulty in combining the two necessary qualities, fidelity to the original and purity in the adopted vernacular? why is it that the authorized versions of the Church are often so inferior to the original as compositions, except that the Church is bound above all things to see that the version is doctrinally correct, and in a difficult problem is obliged to put up with defects in what is of secondary importance, provided she secure what is of first? If it were so easy to transfer the beauty of the original to the copy, she would not have been content with her received version in various languages which could be named.
And then in the next place, Scripture not elaborate! Scripture not ornamented in diction, and musical in cadence! Why, consider the Epistle to the Hebrews-where is there in the cla.s.sics any composition more carefully, more artificially written? Consider the book of Job-is it not a sacred drama, as artistic, as perfect, as any Greek tragedy of Sophocles or Euripides? Consider the Psalter-are there no ornaments, no rhythm, no studied cadences, no responsive members, in that divinely beautiful book?
And is it not hard to understand? are not the Prophets hard to understand?
is not St. Paul hard to understand? Who can say that these are popular compositions? who can say that they are level at first reading with the understandings of the mult.i.tude?
That there are portions indeed of the inspired volume more simple both in style and in meaning, and that these are the more sacred and sublime pa.s.sages, as, for instance, parts of the Gospels, I grant at once; but this does not militate against the doctrine I have been laying down.
Recollect, Gentlemen, my distinction when I began. I have said Literature is one thing, and that Science is another; that Literature has to do with ideas, and Science with realities; that Literature is of a personal character, that Science treats of what is universal and eternal. In proportion, then, as Scripture excludes the personal colouring of its writers, and rises into the region of pure and mere inspiration, when it ceases in any sense to be the writing of man, of St. Paul or St. John, of Moses or Isaias, then it comes to belong to Science, not Literature. Then it conveys the things of heaven, unseen verities, divine manifestations, and them alone-not the ideas, the feelings, the aspirations, of its human instruments, who, for all that they were inspired and infallible, did not cease to be men. St. Paul"s epistles, then, I consider to be literature in a real and true sense, _as_ personal, _as_ rich in reflection and emotion, as Demosthenes or Euripides; and, without ceasing to be revelations of objective truth, they are expressions of the subjective notwithstanding.
On the other hand, portions of the Gospels, of the book of Genesis, and other pa.s.sages of the Sacred Volume, are of the nature of Science. Such is the beginning of St. John"s Gospel, which we read at the end of Ma.s.s. Such is the Creed. I mean, pa.s.sages such as these are the mere enunciation of eternal things, without (so to say) the medium of any human mind transmitting them to us. The words used have the grandeur, the majesty, the calm, unimpa.s.sioned beauty of Science; they are in no sense Literature, they are in no sense personal; and therefore they are easy to apprehend, and easy to translate.
Did time admit I could show you parallel instances of what I am speaking of in the Cla.s.sics, inferior to the inspired word in proportion as the subject-matter of the cla.s.sical authors is immensely inferior to the subjects treated of in Scripture-but parallel, inasmuch as the cla.s.sical author or speaker ceases for the moment to have to do with Literature, as speaking of things objectively, and rises to the serene sublimity of Science. But I should be carried too far if I began.
9.
I shall then merely sum up what I have said, and come to a conclusion.
Reverting, then, to my original question, what is the meaning of Letters, as contained, Gentlemen, in the designation of your Faculty, I have answered, that by Letters or Literature is meant the expression of thought in language, where by "thought" I mean the ideas, feelings, views, reasonings, and other operations of the human mind. And the Art of Letters is the method by which a speaker or writer brings out in words, worthy of his subject, and sufficient for his audience or readers, the thoughts which impress him. Literature, then, is of a personal character; it consists in the enunciations and teachings of those who have a right to speak as representatives of their kind, and in whose words their brethren find an interpretation of their own sentiments, a record of their own experience, and a suggestion for their own judgments. A great author, Gentlemen, is not one who merely has a _copia verborum_, whether in prose or verse, and can, as it were, turn on at his will any number of splendid phrases and swelling sentences; but he is one who has something to say and knows how to say it. I do not claim for him, as such, any great depth of thought, or breadth of view, or philosophy, or sagacity, or knowledge of human nature, or experience of human life, though these additional gifts he may have, and the more he has of them the greater he is; but I ascribe to him, as his characteristic gift, in a large sense the faculty of Expression. He is master of the two-fold Logos, the thought and the word, distinct, but inseparable from each other. He may, if so be, elaborate his compositions, or he may pour out his improvisations, but in either case he has but one aim, which he keeps steadily before him, and is conscientious and single-minded in fulfilling. That aim is to give forth what he has within him; and from his very earnestness it comes to pa.s.s that, whatever be the splendour of his diction or the harmony of his periods, he has with him the charm of an incommunicable simplicity. Whatever be his subject, high or low, he treats it suitably and for its own sake. If he is a poet, "nil molitur _inepte_." If he is an orator, then too he speaks, not only "distincte" and "splendide," but also "_apte_." His page is the lucid mirror of his mind and life-
"Quo fit, ut omnis Votiva pateat veluti descripta tabella Vita senis."
He writes pa.s.sionately, because he feels keenly; forcibly, because he conceives vividly; he sees too clearly to be vague; he is too serious to be otiose; he can a.n.a.lyze his subject, and therefore he is rich; he embraces it as a whole and in its parts, and therefore he is consistent; he has a firm hold of it, and therefore he is luminous. When his imagination wells up, it overflows in ornament; when his heart is touched, it thrills along his verse. He always has the right word for the right idea, and never a word too much. If he is brief, it is because few words suffice; when he is lavish of them, still each word has its mark, and aids, not embarra.s.ses, the vigorous march of his elocution. He expresses what all feel, but all cannot say; and his sayings pa.s.s into proverbs among his people, and his phrases become household words and idioms of their daily speech, which is tesselated with the rich fragments of his language, as we see in foreign lands the marbles of Roman grandeur worked into the walls and pavements of modern palaces.
Such pre-eminently is Shakespeare among ourselves; such pre-eminently Virgil among the Latins; such in their degree are all those writers who in every nation go by the name of Cla.s.sics. To particular nations they are necessarily attached from the circ.u.mstance of the variety of tongues, and the peculiarities of each; but so far they have a catholic and ec.u.menical character, that what they express is common to the whole race of man, and they alone are able to express it.
10.
If then the power of speech is a gift as great as any that can be named,-if the origin of language is by many philosophers even considered to be nothing short of divine,-if by means of words the secrets of the heart are brought to light, pain of soul is relieved, hidden grief is carried off, sympathy conveyed, counsel imparted, experience recorded, and wisdom perpetuated,-if by great authors the many are drawn up into unity, national character is fixed, a people speaks, the past and the future, the East and the West are brought into communication with each other,-if such men are, in a word, the spokesmen and prophets of the human family,-it will not answer to make light of Literature or to neglect its study; rather we may be sure that, in proportion as we master it in whatever language, and imbibe its spirit, we shall ourselves become in our own measure the ministers of like benefits to others, be they many or few, be they in the obscurer or the more distinguished walks of life,-who are united to us by social ties, and are within the sphere of our personal influence.
Lecture III.
English Catholic Literature.
One of the special objects which a Catholic University would promote is that of the formation of a Catholic Literature in the English language. It is an object, however, which must be understood before it can be suitably prosecuted; and which will not be understood without some discussion and investigation. First ideas on the subject must almost necessarily be crude. The real state of the case, what is desirable, what is possible, has to be ascertained; and then what has to be done, and what is to be expected. We have seen in public matters, for half a year past,(36) to what mistakes, and to what disappointments, the country has been exposed, from not having been able distinctly to put before it what was to be aimed at by its fleets and armies, what was practicable, what was probable, in operations of war: and so, too, in the field of literature, we are sure of falling into a parallel perplexity and dissatisfaction, if we start with a vague notion of doing something or other important by means of a Catholic University, without having the caution to examine what is feasible, and what is unnecessary or hopeless. Accordingly, it is natural I should wish to direct attention to this subject, even though it be too difficult to handle in any exact or complete way, and though my attempt must be left for others to bring into a more perfect shape, who are more fitted for the task.
Here I shall chiefly employ myself in investigating what the object is _not_.
-- 1.
In its relation to Religious Literature.
When a "Catholic Literature in the English tongue" is spoken of as a _desideratum_, no reasonable person will mean by "Catholic works" much more than the "works of Catholics." The phrase does not mean a _religious_ literature. "Religious Literature" indeed would mean much more than "the Literature of religious men;" it means over and above this, that the subject-matter of the Literature is religious; but by "Catholic Literature" is not to be understood a literature which treats exclusively or primarily of Catholic matters, of Catholic doctrine, controversy, history, persons, or politics; but it includes all subjects of literature whatever, treated as a Catholic would treat them, and as he only can treat them. Why it is important to have them treated by Catholics hardly need be explained here, though something will be incidentally said on the point as we proceed: meanwhile I am drawing attention to the distinction between the two phrases in order to avoid a serious misapprehension. For it is evident that, if by a Catholic Literature were meant nothing more or less than a religious literature, its writers would be mainly ecclesiastics; just as writers on Law are mainly lawyers, and writers on Medicine are mainly physicians or surgeons. And if this be so, a Catholic Literature is no object special to a University, unless a University is to be considered identical with a Seminary or a Theological School.
I am not denying that a University might prove of the greatest benefit even to our religious literature; doubtless it would, and in various ways; still it is concerned with Theology only as one great subject of thought, as the greatest indeed which can occupy the human mind, yet not as the adequate or direct scope of its inst.i.tution. Yet I suppose it is not impossible for a literary layman to wince at the idea, and to shrink from the proposal, of taking part in a scheme for the formation of a Catholic Literature, under the apprehension that in some way or another he will be entangling himself in a semi-clerical occupation. It is not uncommon, on expressing an antic.i.p.ation that the Professors of a Catholic University will promote a Catholic Literature, to have to encounter a vague notion that a lecturer or writer so employed must have something polemical about him, must moralize or preach, must (in Protestant language) _improve the occasion_, though his subject is not at all a religious one; in short, that he must do something else besides fairly and boldly go right on, and be a Catholic speaking as a Catholic spontaneously will speak, on the Cla.s.sics, or Fine Arts, or Poetry, or whatever he has taken in hand. Men think that he cannot give a lecture on Comparative Anatomy without being bound to digress into the Argument from Final Causes; that he cannot recount the present geological theories without forcing them into an interpretation _seriatim_ of the first two chapters of Genesis. Many, indeed, seem to go further still, and actually p.r.o.nounce that, since our own University has been recommended by the Holy See, and is established by the Hierarchy, it cannot but be engaged in teaching religion and nothing else, and must and will have the discipline of a Seminary; which is about as sensible and logical a view of the matter as it would be to maintain that the Prime Minister _ipso facto_ holds an ecclesiastical office, since he is always a Protestant; or that the members of the House of Commons must necessarily have been occupied in clerical duties, as long as they took an oath about Transubstantiation. Catholic Literature is not synonymous with Theology, nor does it supersede or interfere with the work of catechists, divines, preachers, or schoolmen.
-- 2.
In its relation to Science.
1.
And next, it must be borne in mind, that when we aim at providing a Catholic Literature for Catholics, in place of an existing literature which is of a marked Protestant character, we do not, strictly speaking, include the pure sciences in our _desideratum_. Not that we should not feel pleased and proud to find Catholics distinguish themselves in publications on abstract or experimental philosophy, on account of the honour it does to our religion in the eyes of the world;-not that we are insensible to the congruity and respectability of depending in these matters on ourselves, and not on others, at least as regards our text-books;-not that we do not confidently antic.i.p.ate that Catholics of these countries will in time to come be able to point to authorities and discoverers in science of their own, equal to those of Protestant England, Germany, or Sweden;-but because, as regards mathematics, chemistry, astronomy, and similar subjects, one man will not, on the score of his religion, treat of them better than another, and because the works of even an unbeliever or idolator, while he kept within the strict range of such studies, might be safely admitted into Catholic lecture-rooms, and put without scruple into the hands of Catholic youths. There is no crying demand, no imperative necessity, for our acquisition of a Catholic Euclid or a Catholic Newton. The object of all science is truth;-the pure sciences proceed to their enunciations from principles which the intellect discerns by a natural light, and by a process recognized by natural reason; and the experimental sciences investigate facts by methods of a.n.a.lysis or by ingenious expedients, ultimately resolvable into instruments of thought equally native to the human mind. If then we may a.s.sume that there is an objective truth, and that the const.i.tution of the human mind is in correspondence with it, and acts truly when it acts according to its own laws; if we may a.s.sume that G.o.d made us, and that what He made is good, and that no action from and according to nature can in itself be evil; it will follow that, so long as it is man who is the geometrician, or natural philosopher, or mechanic, or critic, no matter what man he be, Hindoo, Mahometan, or infidel, his conclusions within his own science, according to the laws of that science, are unquestionable, and not to be suspected by Catholics, unless Catholics may legitimately be jealous of fact and truth, of divine principles and divine creations.
I have been speaking of the scientific treatises or investigations of those who are not Catholics, to which the subject of Literature leads me; but I might even go on to speak of them in their persons as well as in their books. Were it not for the scandal which they would create; were it not for the example they would set; were it not for the certain tendency of the human mind involuntarily to outleap the strict boundaries of an abstract science, and to teach it upon extraneous principles, to embody it in concrete examples, and to carry it on to practical conclusions; above all, were it not for the indirect influence, and living energetic presence, and collateral duties, which accompany a Professor in a great school of learning, I do not see (abstracting from him, I repeat, in hypothesis, what never could possibly be abstracted from him in fact), why the chair of Astronomy in a Catholic University should not be filled by a La Place, or that of Physics by a Humboldt. Whatever they might wish to say, still, while they kept to their own science, they would be unable, like the heathen Prophet in Scripture, to "go beyond the word of the Lord, to utter any thing of their own head."
2.
So far the arguments hold good of certain celebrated writers in a Northern Review, who, in their hostility to the principle of dogmatic teaching, seem obliged to maintain, because subject-matters are distinct, that living opinions are distinct too, and that men are abstractions as well as their respective sciences. "On the morning of the thirteenth of August, in the year 1704," says a justly celebrated author, in ill.u.s.tration and defence of the anti-dogmatic principle in political and social matters, "two great captains, equal in authority, united by close private and public ties, but of different creeds, prepared for battle, on the event of which were staked the liberties of Europe.... Marlborough gave orders for public prayers; the English chaplains read the service at the head of the English regiments; the Calvinistic chaplains of the Dutch army, with heads on which hand of Bishop had never been laid, poured forth their supplications in front of their countrymen. In the meantime the Danes might listen to the Lutheran ministers; and Capuchins might encourage the Austrian squadrons, and pray to the Virgin for a blessing on the arms of the holy Roman Empire. The battle commences; these men of various religions all act like members of one body: the Catholic and the Protestant generals exert themselves to a.s.sist and to surpa.s.s each other; before sunset the Empire is saved; France has lost in a day the fruits of eight years of intrigue and of victory; and the allies, after conquering together, return thanks to G.o.d separately, each after his own form of worship."(37)
The writer of this lively pa.s.sage would be doubtless unwilling himself to carry out the principle which it insinuates to those extreme conclusions to which it is often pushed by others, in matters of education. Viewed in itself, viewed in the abstract, that principle is simply, undeniably true; and is only sophistical when it is carried out in practical matters at all. A religious opinion, though not formally recognized, cannot fail of influencing _in fact_ the school, or society, or polity in which it is found; though in the abstract that opinion is one thing, and the school, society, or polity, another. Here were Episcopalians, Lutherans, Calvinists, and Catholics found all fighting on one side, it is true, without any prejudice to their respective religious tenets: and, certainly, I never heard that in a battle soldiers did do any thing else but fight. I did not know they had time for going beyond the matter in hand; yet, even as regards this very ill.u.s.tration which he has chosen, if we were bound to decide by it the controversy, it does so happen that that danger of interference and collision between opposite religionists actually does occur upon a campaign, which could not be incurred in a battle: and at this very time some jealousy or disgust has been shown in English popular publications, when they have had to record that our ally, the Emperor of the French, has sent his troops, who are serving with the British against the Russians, to attend High Ma.s.s, or has presented his sailors with a picture of the Madonna.
If, then, we could have Professors who were mere abstractions and phantoms, marrowless in their bones, and without speculation in their eyes; or if they could only open their mouths on their own special subject, and in their scientific pedantry were dead to the world; if they resembled the well known character in the Romance, who was so imprisoned or fossilized in his erudition, that, though "he stirred the fire with some address," nevertheless, on attempting to snuff the candles, he "was unsuccessful, and relinquished that ambitious post of courtesy, after having twice reduced the parlour to total darkness," then indeed Voltaire himself might be admitted, not without scandal, but without risk, to lecture on astronomy or galvanism in Catholic, or Protestant, or Presbyterian Colleges, or in all of them at once; and we should have no practical controversy with philosophers who, after the fashion of the author I have been quoting, are so smart in proving that we, who differ from them, must needs be so bigotted and puzzle-headed.