In the Middle-English period, that anonymous5
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masterpiece “Pearl” is full of the spirit of Christian6 mysticism, and the two poems called “Cleanness” and “Patience,” probably written by the same hand, are free and spirited versions of stories from the Bible. “The Vision of Piers7 the Plowman,” formerly8 ascribed to William Langland, but now supposed by some scholars to be the work of four or five different authors, was the most popular poem of the latter half of the fourteenth century. It is a vivid picture of the wrongs and sufferings of the labouring man, a passionate9 satire10 on the corruptions11 of the age in church and state, an eloquent12 appeal for a return to truth and simplicity13. The feeling and the imagery of Scripture pervade14 it with a strange power and charm; in its reverence15 for poverty and toil16 it leans closely and confidently upon the example of Jesus; and at the end it makes its ploughman hero appear in some mystic way as a type, first of the crucified Saviour17, and then of the church which is the body of Christ.
It was about this time, the end of the fourteenth century, that John Wyclif and his disciples18, feeling the need of the support of the Bible in their work
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as reformers, took up and completed the task of translating it entirely19 into the English tongue of the common people. This rude but vigourous version was revised and improved by John Purvey20. It rested mainly upon the Latin version of St. Jerome. At the beginning of the sixteenth century William Tindale made an independent translation of the New Testament21 from the original Greek, a virile22 and enduring piece of work, marked by strength and simplicity, and setting a standard for subsequent English translations. Coverdale’s version of the Scriptures was published in 1535, and was announced as made “out of Douche and Latyn”; that is to say, it was based upon the German of Luther and the Zurich Bible, and upon the Vulgate of St. Jerome; but it owed much to Tindale, to whose manly23 force it added a certain music of diction and grace of phrase which may still be noted24 in the Psalms26 as they are rendered in the Anglican Prayer-Book. Another translation, marked by accurate scholarship, was made by English Puritans at Geneva, and still another, characterized by a richer Latinized style, was made by English Catholics
[19]
living in exile at Rheims, and was known as “the Douai Version,” from the fact that it was first published in its complete form in that city in 1609-1610.
Meantime, in 1604, a company of scholars had been appointed by King James I in England to make a new translation “out of the original tongues, and with the former translations diligently27 compared and revised.” These forty-seven men had the advantage of all the work of their predecessors28, the benefit of all the discussion over doubtful words and phrases, and the “unearned increment” of riches which had come into the English language since the days of Wyclif. The result of their labours, published in 1611, was the so-called “Authorized Version,” a monument of English prose in its prime: clear, strong, direct, yet full of subtle rhythms and strange colours; now moving as simply as a shepherd’s song, in the Twenty-third Psalm25; now marching with majestic29 harmonies, in the book of Job; now reflecting the lowliest forms of human life, in the Gospel stories; and now flashing with celestial30 splendours in the visions of the Apocalypse;
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vivid without effort; picturesque31 without exaggeration; sinewy32 without strain; capable alike of the deepest tenderness and the most sublime33 majesty34; using a vocabulary of only six thousand words to build a book which, as Macaulay said, “if everything else in our language should perish, would alone suffice to show the whole extent of its beauty and power.”
The literary excellence35 of this version, no doubt, did much to increase the influence of the Bible in literature and confirm its place as the central book in the life of those who speak and write the English tongue. Consider a few of the ways in which this influence may be traced.
点击收听单词发音
1 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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2 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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3 texture | |
n.(织物)质地;(材料)构造;结构;肌理 | |
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4 paraphrases | |
n.释义,意译( paraphrase的名词复数 )v.释义,意译( paraphrase的第三人称单数 ) | |
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5 anonymous | |
adj.无名的;匿名的;无特色的 | |
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6 Christian | |
adj.基督教徒的;n.基督教徒 | |
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7 piers | |
n.水上平台( pier的名词复数 );(常设有娱乐场所的)突堤;柱子;墙墩 | |
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8 formerly | |
adv.从前,以前 | |
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9 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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10 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
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11 corruptions | |
n.堕落( corruption的名词复数 );腐化;腐败;贿赂 | |
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12 eloquent | |
adj.雄辩的,口才流利的;明白显示出的 | |
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13 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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14 pervade | |
v.弥漫,遍及,充满,渗透,漫延 | |
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15 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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16 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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17 saviour | |
n.拯救者,救星 | |
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18 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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19 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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20 purvey | |
v.(大量)供给,供应 | |
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21 testament | |
n.遗嘱;证明 | |
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22 virile | |
adj.男性的;有男性生殖力的;有男子气概的;强有力的 | |
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23 manly | |
adj.有男子气概的;adv.男子般地,果断地 | |
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24 noted | |
adj.著名的,知名的 | |
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25 psalm | |
n.赞美诗,圣诗 | |
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26 psalms | |
n.赞美诗( psalm的名词复数 );圣诗;圣歌;(中的) | |
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27 diligently | |
ad.industriously;carefully | |
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28 predecessors | |
n.前任( predecessor的名词复数 );前辈;(被取代的)原有事物;前身 | |
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29 majestic | |
adj.雄伟的,壮丽的,庄严的,威严的,崇高的 | |
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30 celestial | |
adj.天体的;天上的 | |
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31 picturesque | |
adj.美丽如画的,(语言)生动的,绘声绘色的 | |
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32 sinewy | |
adj.多腱的,强壮有力的 | |
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33 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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34 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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35 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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