"Nicolson relates the arguments dispassionately with perception, in lively writing: deft portraits of characters, strengths, quirks and all."
*
tantum religio potuit suadere malorum. (Lucretius De rerum natura)
‘I have glorified God in Greek and Latin, the consecrated languages spoken by the Lord on Earth’: Christopher Smart, Jubilate Agno)
Many of us grew up with the sonorities of the King James Bible attuning our ear to the glories of the English language. Nicolson tells a story not only of the remarkable process of rendering the original Greek and Hebrew in what was, effectively, an entirely new language, he broadens his canvas to create a sharp portrait of the England into which James I of Scotland came as successor to Elizabeth I, under whose aegis the turbulence of religious division and factional rivalry had extended a reign of terror, the vicious excesses of extremism visited on the people of a nation subject to the caprices of a succession of bigoted monarchs dealing with vicissitudes of creed and the challenge of external enemies beholden to a different faith and pretended universal church.
The James Bible was not the first vernacular edition of the sacred text and many former translators had suffered vicious intolerance for their desire to make the Bible available to all God’s children, releasing it from the stranglehold of Latin. James, his childhood blighted by neglect and the persecution visited on his mother, was an awkward, socially inept man but a man of books, quick in temper but studious in manner. Under his immediate supervision, a gathering of groups of scholars set about rendering the Bible in a language which would make scripture available to be read in church and intelligible to every listener. Nicolson’s account of how this highly complex operation evolved and succeeded is riveting. He explores not only the process of translation per se, but the interaction of scholars in all their egocentricities, vanities, personal likes and dislikes. How to coordinate the work of teams of Translators – the approving capital was added at the time – to produce an integral work? It was a fiendishly difficult task and I quote one example only of many to illustrate how beautifully they succeeded in evincing a melodious and accurate translation based on ‘heard rhythm’ the majesty of a new English matching the majesty of the sentiment enshrined in scripture itself, but also a plain simplicity and directness, which delivered to the people as a whole a call to and retaining their attention. ‘Behold: I tell you a mystery…’
James came to a country riven with faction and disagreement, himself very shortly the target of a group of Catholic fanatics who wished to restore their faith to the land and its people: the gunpowder conspirators. The new King sought peace and consensus, to be, as it were, the sun that shone on all as against the effect of other faiths which kept people in ‘ignorance and darkness’.
Studied reference was made to those versions which had preceded this new rendition and I don’t quote the Tyndale here, let Nicolson make his own assessment, but the new reading delivers what he calls ‘a pace of deliberate and magisterial slowness … as solemn and orderly as the beginning of a steady and majestic march’. These are word written to be heard, remember, for their simplicity of effect and for their emotional power: ‘and the Spirit of God moved upon the face of the waters.’
Now, in the Hebrew the word means ‘surface’ but at the time in English that meant ‘the superficies or upper part’ and thereby drains any sense of the deep force of the creative power deployed by the Demiurge and ‘face’ has, as Nicolson nicely stresses ‘a rich plain Englishness to it’. That is, above all, the beauty of this Bible, the move away from the denser, often tangled diction of the contemporary dramatists to the language which would, later, inform so much of the homespun diction of the American founding fathers and on to the work of a novelist like Melville, a glorious, heartfelt simplicity which gives, for example, Lincoln’s Gettysburg address such emotional strength, even its melodious sway. Moreover, punctuation used as a sort of musical notation, rests and pauses to increase the dramatic effect in recital.
There are anecdotes aplenty and I particularly enjoyed the tale of one of the Translators, Miles Smith, Bishop of Gloucester – and most were, as well as eminent scholars and linguists, in holy orders - being so bored by a sermon that he walked out and made for the ale-house. Some were insufferable bores and pedants themselves but, in sum, they produced an astonishingly fine work which no other version rivals. T S Eliot said of the New English Bible (yawn) that it ‘astonishes in its combination of the vulgar, the trivial and the pedantic’. It’s flat and entirely lacks the sensitive concentration on words that any true translation absolutely requires; it also lacks soul and musicality, both of which inform the James Bible. As a clarion for peace in a quarrelsome, fissile realm, what better?
There were objectors – this was religion - and Nicolson relates the arguments dispassionately with perception, in lively writing: deft portraits of characters, strengths, quirks and all. As for James, a man of books himself – he once said that he would be glad to be held captive along with the other chained prisoners in a library of protected books – his inspiration and authority unleashed a work of English in what some regard to be its apogee of style.
God's Secretaries is published by Harper Perennial
‘I have glorified God in Greek and Latin, the consecrated languages spoken by the Lord on Earth’: Christopher Smart, Jubilate Agno)
Many of us grew up with the sonorities of the King James Bible attuning our ear to the glories of the English language. Nicolson tells a story not only of the remarkable process of rendering the original Greek and Hebrew in what was, effectively, an entirely new language, he broadens his canvas to create a sharp portrait of the England into which James I of Scotland came as successor to Elizabeth I, under whose aegis the turbulence of religious division and factional rivalry had extended a reign of terror, the vicious excesses of extremism visited on the people of a nation subject to the caprices of a succession of bigoted monarchs dealing with vicissitudes of creed and the challenge of external enemies beholden to a different faith and pretended universal church.
The James Bible was not the first vernacular edition of the sacred text and many former translators had suffered vicious intolerance for their desire to make the Bible available to all God’s children, releasing it from the stranglehold of Latin. James, his childhood blighted by neglect and the persecution visited on his mother, was an awkward, socially inept man but a man of books, quick in temper but studious in manner. Under his immediate supervision, a gathering of groups of scholars set about rendering the Bible in a language which would make scripture available to be read in church and intelligible to every listener. Nicolson’s account of how this highly complex operation evolved and succeeded is riveting. He explores not only the process of translation per se, but the interaction of scholars in all their egocentricities, vanities, personal likes and dislikes. How to coordinate the work of teams of Translators – the approving capital was added at the time – to produce an integral work? It was a fiendishly difficult task and I quote one example only of many to illustrate how beautifully they succeeded in evincing a melodious and accurate translation based on ‘heard rhythm’ the majesty of a new English matching the majesty of the sentiment enshrined in scripture itself, but also a plain simplicity and directness, which delivered to the people as a whole a call to and retaining their attention. ‘Behold: I tell you a mystery…’
James came to a country riven with faction and disagreement, himself very shortly the target of a group of Catholic fanatics who wished to restore their faith to the land and its people: the gunpowder conspirators. The new King sought peace and consensus, to be, as it were, the sun that shone on all as against the effect of other faiths which kept people in ‘ignorance and darkness’.
Studied reference was made to those versions which had preceded this new rendition and I don’t quote the Tyndale here, let Nicolson make his own assessment, but the new reading delivers what he calls ‘a pace of deliberate and magisterial slowness … as solemn and orderly as the beginning of a steady and majestic march’. These are word written to be heard, remember, for their simplicity of effect and for their emotional power: ‘and the Spirit of God moved upon the face of the waters.’
Now, in the Hebrew the word means ‘surface’ but at the time in English that meant ‘the superficies or upper part’ and thereby drains any sense of the deep force of the creative power deployed by the Demiurge and ‘face’ has, as Nicolson nicely stresses ‘a rich plain Englishness to it’. That is, above all, the beauty of this Bible, the move away from the denser, often tangled diction of the contemporary dramatists to the language which would, later, inform so much of the homespun diction of the American founding fathers and on to the work of a novelist like Melville, a glorious, heartfelt simplicity which gives, for example, Lincoln’s Gettysburg address such emotional strength, even its melodious sway. Moreover, punctuation used as a sort of musical notation, rests and pauses to increase the dramatic effect in recital.
There are anecdotes aplenty and I particularly enjoyed the tale of one of the Translators, Miles Smith, Bishop of Gloucester – and most were, as well as eminent scholars and linguists, in holy orders - being so bored by a sermon that he walked out and made for the ale-house. Some were insufferable bores and pedants themselves but, in sum, they produced an astonishingly fine work which no other version rivals. T S Eliot said of the New English Bible (yawn) that it ‘astonishes in its combination of the vulgar, the trivial and the pedantic’. It’s flat and entirely lacks the sensitive concentration on words that any true translation absolutely requires; it also lacks soul and musicality, both of which inform the James Bible. As a clarion for peace in a quarrelsome, fissile realm, what better?
There were objectors – this was religion - and Nicolson relates the arguments dispassionately with perception, in lively writing: deft portraits of characters, strengths, quirks and all. As for James, a man of books himself – he once said that he would be glad to be held captive along with the other chained prisoners in a library of protected books – his inspiration and authority unleashed a work of English in what some regard to be its apogee of style.
God's Secretaries is published by Harper Perennial
More of Graeme's choices:
The Mighty Dead - Why Homer Matters, also by Adam Nicolson
The Narrow Road to the Deep North by Richard Flanagan
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