guages of Italy, France, Germany, and Poland.[1] To the initiated no apology is, I trust, necessary for this analysis of a controversy which the Translator could not, with propriety, pass over in silence, and on which so much of laborious research has been expended. To detail, however, the numerous approvals that hailed the publication of the work, recommended its perusal, and promoted its circulation, would, perhaps, rather fatigue the patience, than interest the curiosity of the reader.[2] Enough, that its merits were then, as they are now, recognized by the Universal Church; and the place given amongst the masters of spiritual life to the devout A'Kempis, "second only", says Fontenelle, "to the books of the canonical Scripture", has been unanimously awarded to the Catechism of the Council of Trent, as a compendium of Catholic theology.
Thus, undertaken by decree of the Council of Trent, the result of the aggregate labours of the most distinguished of the Fathers who composed that august assembly, revised by the severe judgment, and polished by the classic taste of the first scholars of that classic age, the Catechism of the Council of Trent is stamped with the impress of superior worth, and challenges the respect and veneration of every reader.
In estimating so highly the merits of the original, it has not, however, escaped the Translator's notice, that a work purely theological and didactic, treated in a severe, scholastic form, and, therefore, not recommended by the more ambitious ornaments of style, must prove uninviting to those who seek to be amused, rather than to be instructed. The judicious reader will not look for such recommendationthe character of the work precludes the idea: perspicuity, and an elaborate accuracy, are the leading features of the original; and the Translator is, at least, entitled to the praise of not having aspired to higher excellencies. To express the entire meaning of the author, attending rather to the sense, than to the number of his words, is the rule by which the Roman Orator was guided in his translation of the celebrated orations of the two rival orators of Greece.[3] From this general rule, however just, and favorable to elegance, the Tran-
- ↑ It was printed by Manutius before the end of July. 1566, but not published until the September following, when a folio and quarto edition appeared at the same time, accompanied with an Italian translation, from the pen of P. Alessio Figgliucci, O. P. Sabutin. in vitâ Pii, V. Pog. vol. 2. xl.
- ↑ Amongst these authorities are Bulls 102, 105, of Pius V. in Bullar. p. 305, 307; Brief of Greg. XIII. 1583; Epist. Card. Borrom; Synods of Milan, 1565; of Beneventum, 1567; of Ravenna, 1568; of Meaux, 1569; of Geneva, 1574; of Melun, (national) 1576; of Rouen, 1581; of Bourdeaux, 1583; of Tours, 1583; of Rheims, 1583; of Tolouse, 1590; of Avignon, 1594; of Aquileia, 1586, &c. &c.
- ↑ De opt. gen. orat. n. 14.
