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02 - History of the English Bible by John Brown · History of the English Bible

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Speaker 1: Chapter one of the History of the English Bible by
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Speaker 1: John Brown. This LibriVox recording is in the public domain
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Speaker 1: recording by Marianne Chapter one Anglo Saxon versions. Looked at
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Speaker 1: from the human side, The Christian religion was established at
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Speaker 1: first and made permanent in history afterwards by means of
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Speaker 1: two institutions, the Church and the Bible. The Church came
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Speaker 1: before the Bible for the simple reason that life must
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Speaker 1: exist before there can be any description of it. But
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Speaker 1: the Bible was indispensable to the true development of the Church.
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Speaker 1: The witness borne by the apostles to the life, death,
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Speaker 1: and resurrection of our Lord was the appointed human means
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Speaker 1: of creating the Church. The life was manifested, said they,
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Speaker 1: and we have seen and bear witness and declare unto
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Speaker 1: you the life and eternal life. So far as men
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Speaker 1: received this witness and believed, the Church of God became
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Speaker 1: a great fact and took its place in history. Then
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Speaker 1: came the question of its perpetuation and permanent Even apostles
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Speaker 1: could not always live and bear their testimony, And if
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Speaker 1: that testimony were committed solely to the keeping of mere tradition,
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Speaker 1: it would be changed and weakened, as it passed from
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Speaker 1: lip to lip. Thus arose the need for the Bible
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Speaker 1: as well as the Church. By way of repeating and
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Speaker 1: perpetuating the witness of the Apostles, the Church spreads the Bible,
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Speaker 1: and in return, the Bible builds up the Church, preventing
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Speaker 1: false developments, guarding against erroneous bypaths, and bringing Christian life
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Speaker 1: and practice ever and again to the test of a
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Speaker 1: divine standard. In short, the Bible is for the men
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Speaker 1: of all the centuries what the personal witness of the
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Speaker 1: Apostles was to the men of the first the proclamation
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Speaker 1: of the great creative acts of God for man's salvation.
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Speaker 1: And to be effective it must be as a pentecost,
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Speaker 1: a proclamation to every man in his own language wherein
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Speaker 1: he was born. Both the personal testimony and the written word.
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Speaker 1: Both the missionary and the Bible must speak to men
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Speaker 1: in their own tongue. This was felt from the first
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Speaker 1: in the Christianization of our own land, when in the
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Speaker 1: spring of five nine seven A d Augustine and his
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Speaker 1: forty companions came from Rome as missionaries and landed on
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Speaker 1: the coast of Kent. It was through their Frankish interpreters
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Speaker 1: they made known to king and people the purpose of
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Speaker 1: their coming, And as they needed an interpreter, so did
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Speaker 1: the Bible they brought with them, For that bible was
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Speaker 1: the Latin Vulgate of Jerome, for all intents and purposes,
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Speaker 1: a sealed book to our sex and forefathers. Thus arose
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Speaker 1: the need and also the fact of an English Bible,
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Speaker 1: the rise and development of which it is the purpose
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Speaker 1: of these pages to narrate the political constitution under which
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Speaker 1: we live. It has often been said, was not made,
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Speaker 1: but grew. That it is. What it is is the
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Speaker 1: outcome of a process of development, the result of many
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Speaker 1: a struggle with adverse forces, and so has become in
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Speaker 1: itself the record, as it is the result of the
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Speaker 1: historic past. Now that which is true of the English
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Speaker 1: Constitution is true also of the English Bible. It has
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Speaker 1: arrived at its present form through many successive stages of growth,
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Speaker 1: and each of these stages presents its own features of
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Speaker 1: historic interest and its own record of self sacrificing zeal
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Speaker 1: and devotion. As we might expect, it is not easy
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Speaker 1: to speak both with certainty and fullness as to the
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Speaker 1: beginnings of our English Bible in Anglo Saxon times, for
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Speaker 1: they belong to a dim and distant past, and there
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Speaker 1: are but scanty records to light us on our way.
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Speaker 1: More than that, they had their rise in days of
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Speaker 1: invasion and wild confusion, days when the Danes, in successive
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Speaker 1: raids which precur with melancholy monotony through a whole generation,
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Speaker 1: ravaged the land from east to west and from north
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Speaker 1: to south. They not only desolated the Midland shires, and
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Speaker 1: stormed and looted the cities of the West, but also
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Speaker 1: plundered the monasteries of Northumbria, those homes of learning, the
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Speaker 1: manuscripts they found there being of small account in the
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Speaker 1: eyes of these rovers from across the sea. There is
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Speaker 1: also another agency at work, almost equally disastrous to the
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Speaker 1: cause of sacred learning. Within less than seventy years of
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Speaker 1: the landing of Augustine, as Bede tells us, the terrible
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Speaker 1: plague of six sixty four, a d raged with especial
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Speaker 1: severity in the monasteries both of men and women, at Lindisfarne,
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Speaker 1: at Eli, at Wearmouth, at Jarrow, at Carlisle, at Barking,
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Speaker 1: and at Lastingham in the north riding of York. This
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Speaker 1: pestilence carried off nearly all the inmates. The effect of
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Speaker 1: this on scripture learning could not but be most disastrous. Yet,
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Speaker 1: after all, it is to this very period that scholars
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Speaker 1: have assigned the first rude beginnings of what may perhaps
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Speaker 1: be called a Saxon version of the scriptures, simple metrical
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Speaker 1: paraphrases rather than ordered translation. These were the work of Cadman,
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Speaker 1: the Monk of Whitby, whose date lies became between six
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Speaker 1: fifty eight and six eighty a d. And whose active
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Speaker 1: period may be assigned to about six seventy a d.
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Speaker 1: He has been called the first Saxon poet, though he
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Speaker 1: cannot now be credited with all that was once claimed
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Speaker 1: for him. A clue discovered by a German professor in
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Speaker 1: eighteen fifty seven, being followed up, led to other discoveries,
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Speaker 1: with the result that now, by the general consensus of scholars,
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Speaker 1: many poems formerly attributed to Cadman are reclaimed for his
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Speaker 1: fellow Northumbrium Kinewolf, who belonged to the Sentry after him. Still,
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Speaker 1: it was Cadman who began to set forth scripture paraphrases
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Speaker 1: in the Saxon tongue. All we know of his personal
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Speaker 1: history we get from a single chapter of Beane's Ecclesiastical History,
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Speaker 1: where he is described as an unlearned man of great
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Speaker 1: piety and humility, who had received, by divine grace such
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Speaker 1: a gift of sacred poetry, that he was able, after
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Speaker 1: short meditation, to render into English verse whatever passage was
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Speaker 1: translated to him out of the Latin scriptures. This unlettered peasant,
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Speaker 1: being taken as a monk into the monastery of Whitby
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Speaker 1: under the rule of the Abbess Hilda, was there instructed
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Speaker 1: in the history of the Old and New Testaments, with
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Speaker 1: the result that what was translated to him out of
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Speaker 1: the Vulgate he reproduced from time to time in beautiful
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Speaker 1: and touching verse, so that his teachers were glad to
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Speaker 1: become his hearers. We are told that he sang of
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Speaker 1: the creation of the world and the origin of mankind,
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Speaker 1: of the departure of Israel from Egypt and their entrance
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Speaker 1: into Canaan, and also of many other parts of the
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Speaker 1: older scriptures. It is said that he also paraphrased portions
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Speaker 1: of the New Testament, singing of the Lord's incarnation, passion,
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Speaker 1: resurrection and ascension, of the coming of the Holy Spirit,
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Speaker 1: and the teaching of the Apostles of our Lord. So
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Speaker 1: far as these metrical versions of the scriptures are known
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Speaker 1: to us, we owe that knowledge to a tenth century
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Speaker 1: manuscript in the Bodelian bequeathed to that library by the
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Speaker 1: Earl of Arundel. The first part of this manuscript is
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Speaker 1: in one handwriting and contains paraphrases and portions of the
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Speaker 1: books of Genesis, Exodus, and Daniel. The second part consists
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Speaker 1: of three poems, the first relating to the fall of
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Speaker 1: the Angels and the Temptation of Man, a daring and
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Speaker 1: original product of his genius, which has led to his
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Speaker 1: being described as the Milton of our forefathers. These paraphrases,
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Speaker 1: being in the native tongue of the people, were learned
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Speaker 1: and sung by them, and thus became their sole source
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Speaker 1: of Bible knowledge. Bede, who told us about Cadman, relates
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Speaker 1: also that he himself translated the Creed and the Lord's
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Speaker 1: Prayer into the Saxon tongue. And we cannot forget the
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Speaker 1: pathetic story of his dictating to ascribe in the last
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Speaker 1: hours of his life a translation of the closing chapter
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Speaker 1: of the Gospel of John from Anglo Saxon. Times there
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Speaker 1: have come down to us versions of the Psalter, the
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Speaker 1: Poor Gospels and the pentatoph The Psalter is thought to
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Speaker 1: have been translated about the end of the seventh century
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Speaker 1: or the beginning of the eighth, and to be the
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Speaker 1: work of Aldham, Bishop of Sherborne, sometime before seven o
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Speaker 1: nine AD. This version survives in a single manuscript preserved
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Speaker 1: in the National Library in Paris, Psalms one to fifty
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Speaker 1: one being rendered in prose, the remainder in verse. There
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Speaker 1: have been three reprints in modern times of this complete Psalter.
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Speaker 1: Next to this comes the important question of the Four
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Speaker 1: Gospels existing in Anglo Saxon, Northumbrian and Old Mercian versions.
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Speaker 1: Professor Skeet is of opinion that there was but one
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Speaker 1: Anglo Saxon version, and that five out of the six
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Speaker 1: manuscripts of the Gospels now left to us, though written
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Speaker 1: in different places, are intimately connected with each other and
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Speaker 1: derived from that original now lost. The six referred to
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Speaker 1: are one the Corpus Manuscript, preserved in the library of
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Speaker 1: Corpus Christi College, Cambridge, two the Cambridge Manuscript presented to
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Speaker 1: the University library by Archbishop Parker in fifteen seventy four.
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Speaker 1: Three the Bodley Manuscript in the Bodleyan Library. Of this
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Speaker 1: there is an exact duplicate in the British Museum, both
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Speaker 1: agreeing closely with the Corpus Manuscript. Four the Cotton Manuscript,
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Speaker 1: written early in the eleventh century. This suffered serious injury
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Speaker 1: in the fire which in seventeen thirty one partially destroyed
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Speaker 1: the Cotton Library, then deposited at Ashburnham House, Westminster. Five
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Speaker 1: The Hatton Manuscript in the Bodleyan, which gives the Gospels
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Speaker 1: in the following order, Mark Luke, Matthew John. Six the
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Speaker 1: Royal Manuscript, now the Royal Library of the British Museum.
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Speaker 1: The handwriting of this copy is bold, hasty and rough,
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Speaker 1: while that of the Hatton Manuscript, which seems to have
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Speaker 1: been copied from it, is in an exceedingly uniform, upright
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Speaker 1: and clear hand. The Cotton Menus script again exhibits the
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Speaker 1: text in its earliest and the Hattan Manuscript in its
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Speaker 1: latest form. Besides these six Anglo Sexon versions of the
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Speaker 1: four Gospels, two Anglo Saxon glosses to the Latin text
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Speaker 1: have come down to us, the Lindisfarn Gospels and the
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Speaker 1: Rushworth Gospels. It may be explained that a gloss differs
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Speaker 1: from a translation in that it construes the text word
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Speaker 1: for word between the lines without much regard to the
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Speaker 1: grammatical arrangement. It simply supplies a clue to the meaning
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Speaker 1: of the words of the original separately. The Lindisfarn Gospels,
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Speaker 1: also known as the Durham Book, is one of the
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Speaker 1: most valued treasures in our national collection, being one of
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Speaker 1: the cotton manuscripts in the British Museum. It consists of
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Speaker 1: two hundred and fifty eight leaves of thick vellum and
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Speaker 1: contains the four Gospels in Latin with an interlinear Northumbrian gloss.
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Speaker 1: The Latin text was written in the island of Lindisfarn
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Speaker 1: by Iidfrith, the Bishop about seive one hundred a d
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Speaker 1: in honor of his predecessor, Saint Cuthbert, and so is
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Speaker 1: sometimes known as Saint Cuthbert's Gospels. The interlinear gloss in
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Speaker 1: Northumbrian dialect is probably more than two centuries later, and
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Speaker 1: was the work of a monk named Aldred. This manuscript
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Speaker 1: is elaborately ornamented with paintings of the evangelists and with
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Speaker 1: full page cruciform designs, borders and initial letters in the
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Speaker 1: style introduced from Ireland. It was kept at Lindsfarn, the
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Speaker 1: Holy Isle of Northumberland, until the Danish invasion of Northumbria,
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Speaker 1: when it was carried away for safety. It afterwards remained
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Speaker 1: for a long time at Durham, and then was restored
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Speaker 1: to the priory at Lindisfarn, where it was preserved until
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Speaker 1: the dissolution of the monasteries. Purchased by Sir Robert Cotton
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Speaker 1: in the seventeenth century, it passed through him to the
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Speaker 1: keeping of the British Museum. The Rushworth Gospels was so
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Speaker 1: named because presented to the Bodleian Library by James Rushworth
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Speaker 1: of Lincoln's Inn, who was a Deputy Clerk to the
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Speaker 1: House of Commons during the Long Parliament. It was originally
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Speaker 1: copied from the Vulgate by mac Regal, an Irish priest,
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Speaker 1: around eight twenty a d. The interlinear gloss was added
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Speaker 1: about a century later by two men, a scribe named
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Speaker 1: Owen and Farman, a priest of Harwood on the River Wharf.
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Speaker 1: It may be mentioned that the gloss in this manuscript,
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Speaker 1: but throughout the First Gospel only, is in the Old
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Speaker 1: Mercian dialect, and therefore a peculiar interest as giving us
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Speaker 1: an example of a dialect of which the specimens are
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Speaker 1: extremely scarce, and yet which is closely related to the
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Speaker 1: modern literary language. It may well be at this point
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Speaker 1: to emphasize the fact that the time when the Psalter
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Speaker 1: and the Four Gospels were given to the people in
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Speaker 1: their own Saxon tongue was the seventh century, the century
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Speaker 1: described as the time of greatest advance previous to the
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Speaker 1: Norman conquest. Between the coming of Augustine in five ninety
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Speaker 1: seventy d and the conversion of the people of Sussex
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Speaker 1: under Wilfrid in six eighty six a d. Lies the
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Speaker 1: long spiritual campaign for the conversion of the entire people
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Speaker 1: from Heathenism to Christianity. It was the century of Paulinus,
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Speaker 1: of the great and good missionary Bishop Aiden, who founded
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Speaker 1: the monaster of Lindes Barn, and of Cuthbert, who fills
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Speaker 1: so large a space in the memories of the people
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Speaker 1: of England, especially of Northern England, the region where Christianity
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Speaker 1: won some of its greatest victories. It was the century too,
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Speaker 1: in which the great churchmen, Theodore of Tarsus came to
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Speaker 1: this island, where as we are told he made his
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Speaker 1: copious stores of learning, both sacred and secular, available for
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Speaker 1: the people. We read of the multitude of disciplines who
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Speaker 1: flocked to hear his daily lectures, and of the knowledge,
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Speaker 1: along with that of the Sacred Scriptures, which he imparted
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Speaker 1: to his hearers. Nor, in fact, we are told, were
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Speaker 1: there ever happier times since the days when the English
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Speaker 1: first landed in Britain. The desires of men were strong
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Speaker 1: directed towards the new found joys of the heavenly Kingdom,
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Speaker 1: and all who desired to be instructed in the Sacred
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Speaker 1: Scriptures had teachers near at hand who could impart to
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Speaker 1: them that knowledge. Unfortunately, the flood tide of that century
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Speaker 1: was followed by the ebb tide of the next. There
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Speaker 1: is no mistaking the fact that in the period between
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Speaker 1: the death of the venerable Bede in seven thirty five
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Speaker 1: a d. And the birth of King Alfred in eight
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Speaker 1: forty eight a d. The intellect and heart of England
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Speaker 1: had suffered a sad relapse into ignorance and barbarism. There
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Speaker 1: was a general decline of civilization and learning, the light
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Speaker 1: becoming obscured by these superstitions and impious fabrications which began
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Speaker 1: to prevail. Various causes may be assigned for so disastrous
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Speaker 1: a decline. Under the ravages of the Great Plague, many
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Speaker 1: of the East Saxons relapsed for a time into idolatry again.
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Speaker 1: Later there was a further outbreak, from which Bede's own
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Speaker 1: monastery of Jarro suffered severely, the pestilence carrying off all
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Speaker 1: the monks who could read, or preach or sing the antiphons.
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Speaker 1: It was also a time of discord and revolution in
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Speaker 1: the government. In the course of that century, fifteen kings
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Speaker 1: of Northumbria swayed the scepter, and of these five were deposed,
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Speaker 1: five murdered, and two voluntarily abdicated the throne. Then too,
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Speaker 1: there were the persistent inroads of the Danes, followed by
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Speaker 1: the destruction of the monasteries and of the manuscripts they contained.
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Speaker 1: A monk of Peterborough pathetically relates that when Inguar and
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Speaker 1: Abba came to his abbey, they burned and brake, slew
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Speaker 1: abbot and monks, and so dealt with what they found there,
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Speaker 1: which was erewhile full rich, that they brought it to nothing.
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Speaker 1: But worst of all there followed a great debasement of morals.
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Speaker 1: One serious sign of this was the founding by wealthy
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Speaker 1: laymen of pseudo monasteries unholy convents, in which, freed from
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Speaker 1: the restraints of law, they lived their lives of licentious ease, and,
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Speaker 1: under the pretense of a religious life, evaded the duties
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Speaker 1: of the public service. Such was the state of things
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Speaker 1: when King Alfred came to the throne in eight seventy one.
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Speaker 1: It is not surprising that in such a time of reaction,
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Speaker 1: the work of Bible translation made no advance beyond the
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Speaker 1: version of the Psalter and Aunt the Lindesfarn Gospels of
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Speaker 1: the century before. We have now to notice that the
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Speaker 1: next step forward was taken by King Alfred himself. To
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Speaker 1: his enlightened mind, it was an unspeakable sorrow that the
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Speaker 1: nation had so seriously sunk backward, he says, Formerly men
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Speaker 1: came from beyond our borders seeking wisdom in our own land. Now,
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Speaker 1: if we are to have it at all, we must
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Speaker 1: look for it abroad. So great was the decay of
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Speaker 1: learning among Englishmen that there were very few on this
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Speaker 1: side of Umber, and I we not many north of
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Speaker 1: it who could understand the ritual or translate a letter
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Speaker 1: from Latin into English. No, I cannot remember one such
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Speaker 1: south of the Thames. When I came to the throne,
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Speaker 1: King Alfred did not, as some men do, content himself
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Speaker 1: with mourning the degeneracy of the days. He resolutely set
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Speaker 1: out to bring about a better time. He aimed at
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Speaker 1: the creation of a native literature, and for this purpose
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Speaker 1: sought the aid of learned ecclesiastics beyond his own borders.
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Speaker 1: From Wales, he invited Asser, his future biographer, from Murcia,
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Speaker 1: he imported Plegmund and Werforth. From Omer came Grimbald, and
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Speaker 1: from the lands near the mouth of the Elbe came John,
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Speaker 1: the Old Saxon, whose ancestors were heathen, but who was
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Speaker 1: himself a learned ecclesiastic. With the aid of these men,
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Speaker 1: he enriched his people with translations of some of the
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Speaker 1: great works which Rome had given to the world. He
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Speaker 1: himself translated Gregory's Regula Pastoralis, setting forth the character, duties
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Speaker 1: and special temptations of the Christian pastor. He described the
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Speaker 1: mode of translation, sometimes word for word, and sometimes meaningful
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Speaker 1: meaning as I learned the sense. Bede's Ecclesiastical History also
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Speaker 1: was translated from Latin into Saxon, either by Alfred's own
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Speaker 1: hand or under his supervision. But what we are most
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Speaker 1: concerned with now is the fact that he translated for
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Speaker 1: his people certain chapters from the Old Testament and a
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Speaker 1: passage from the New. In publishing his laws, called Alfred's Dooms,
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Speaker 1: he appended to them almost the whole of four chapters
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Speaker 1: of the Book of Exodus, the chapters twenty to twenty three,
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Speaker 1: containing the Ten Commandments and the Mosaic Code of civil
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Speaker 1: law in all its archaic simplicity. Following this came a
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Speaker 1: reference to the mission of the Lord's son, our God,
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Speaker 1: who is Jesus Christ, who came into the world not
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Speaker 1: to destroy the law, but to fulfill it and to
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Speaker 1: increase it with all good things. Then came a description
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Speaker 1: of the Council of Jerusalem, as given in the fifteenth
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Speaker 1: chapter of the Acts of the Apostles, and a rehearsal
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Speaker 1: of its decrees. The acts of this council end with
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Speaker 1: the Golden Rule, as inserted in the Codex Viza, and
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Speaker 1: that which ye will that other men should not do
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Speaker 1: to you, do ye not to other men. He then
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Speaker 1: proceeds to set before his people what he considers the
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Speaker 1: source of all legislation the Divine Ordinances given amidst the
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Speaker 1: thunders of Sinai, and shows how that law was modified
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Speaker 1: by the teaching of Christ before leaving the Anglo Saxon
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Speaker 1: period of our history. Mention must be made of one
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Speaker 1: other work which belongs to it. A metrical version of
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Speaker 1: the penttogh and the Book of Joshua, partly translated and
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Speaker 1: partly epitomized by Elfric, Abbot of Peterborough in ten o
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Speaker 1: four and Archbishop of York in ten twenty three. It
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Speaker 1: is sometimes known as Ephrich's Hepatokh, and it has been
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Speaker 1: suggested that it is probably part only of a much
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Speaker 1: larger work, inasmuch as there are translations of the Book
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Speaker 1: of Kings, Esther, job Judith, the Maccabees, and of the
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Speaker 1: four Gospels in existence which appear to be of the
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Speaker 1: same date and are supposed to be from the same pen.
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Speaker 1: A copy of Elphick's version in the British Museum is
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Speaker 1: illustrated with numerous drawings in body color and outline, lightly tinted.
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Speaker 1: It is in vellum in folio and is an early
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Speaker 1: eleventh century manuscript. The story of Joseph is given with
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Speaker 1: illustrations depicting his entertainment of his brethren in Egypt and
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Speaker 1: the putting of the cup into Benjamin's sack. So far
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Speaker 1: did Bible versions and Bible readings go in Anglo Saxon,
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Speaker 1: days before the Norman conquerors reached our shores. End of
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Speaker 1: Chapter one,