The Enchiridion

J.Keble: Psalms

John Keble's Psalter, 1839: Transcript of Title Page and Keble's Preface dated 29th May 1839 from a copy in Dr Williams's Library, London

[Title page]

THE PSALTER

PSALMS OF DAVID;

IN ENGLISH VERSE;

[Preface]

It is not without very great misgiving and reluctance, that this Version of the Psalms is published: such misgiving, as would yield to no sanction short of what it has been honoured with. It was undertaken, in the first instance, with a serious apprehension, which has since grown into a full conviction, that the thing attempted is, strictly speaking, impossible: it being obvious, from the structure of the Hebrew Psalms, that they were intended not for singing, but for chanting. The system of parallel members and clauses, on which they are constructed throughout, seems to have been even providentially framed, (if one may venture on such conjectures,) with a view to the expression in other languages of their form as well as substance, (both alike inspired,) with as little loss as possible of meaning and beauty. But the more encouragement it gives to versions merely rhythmical, such as those of the Septuagint, the Vulgate, or the English Prayer-book, the less chance does it leave of success in any modern metre; the form and tone of the two being not only different, but, generally speaking, irreconcileable. All that can be done is, to give to each clause something like the relative importance which it has in the original: the collocation of the parts of the clause, it is out of the question trying to preserve.

The custom, however, of singing the Psalms rather than chanting them, has prevailed among us so long and so universally, that there is small hope at present of changing it: and as long as it lasts, and is sanctioned by authority, such efforts as the present are admissible. The Versions commonly used, notwithstanding much that is meritorious, are confessedly deficient each in an important qualification. That of the Elizabethan age wants force: that which dates from the Revolution, fidelity: not professing even to be translated from the original, which the former Version undoubtedly was, and with such care, that Bishop Horsley recommended it as no small help to an English reader in the right understanding of the Psalms. The point in which its authors especially failed, is one well fitted to give an idea of the difficulty of the whole undertaking. They appear to have been fully aware of the necessity of preserving, by some strong mark, the distinction of clauses as in the Hebrew: but in applying the division of the English stanza to this purpose, they are obliged, not once or twice but continually, to dilute the meaning, and lose the energy of the original. Thus throughout the 119th Psalm, it will be found, that a short Hebrew verse of two clauses, is made to correspond to an English stanza of four lines; and the direct, lightning-like force of the inspired sentences is generally sacrificed altogether.

One object, accordingly, which has been chiefly kept in view in preparing the present Version, has been to express the effect of each Hebrew clause by a single line instead of half a stanza; at the risk, too often, of a harshness and constraint, both in sound and in expression, which might have been avoided by more skill in the Translator. Of course, the degree in which this has been effected has varied greatly in different Psalms; some, in the original, seemed more easily to admit of paraphrase than others did; not to mention, what all must be aware of, how much more freely and happily the expedients of metre and language suggest themselves at one time than another.

In the longer Psalms, endeavour has been made to mark the transitions, and bring out the whole subject, not only by a sort of paragraphs, as in the former Versions, but also by a suitable change of metre.

And although the Translator much fears, that the general character of the Version will be found to partake of harshness and obscurity, to a far greater degree than he could wish; yet he is not without hope, that (with the permission of those in authority) it may be found occasionally useful for congregational singing. With a view to this, it has been endeavoured, in each Psalm or part of a Psalm, to have at least four consecutive stanzas, which, by their easy flow, and adaptation to some simple tune, might, without much difficulty, be used by ordinary worshippers.

But as the chief object of the whole has been to adhere reverentially to the meaning of the original, (for which purpose no scruple has been made of giving up what, in mere human poetry, would have seemed more beautiful;) so the main advantage which the Translator looks to, from an attempt, after all, so unworthy in every way, is, that it may in parts throw light on the holy and divine Psalms themselves, and help us to read them in their Christian and practical sense: which he the rather hopes, as the whole has had the benefit of Dr PUSEY's most kind and thoughtful revision.

It may be right here to say one word of that which will perhaps be felt by some as a disappointment: that the mystical and evangelical meaning of the Psalms is not so much brought out as it might have been. It seemed the more dutiful and correct, and therefore in the end surely the more edifying, way, to represent in this respect also as nearly as possible the tenor of the Hebrew Verity: to observe the rule, which He who spake by the Prophets has (if it may be said) appointed for Himself in all His communications to mankind; to disclose, rather than exhibit, His dealings and His will; to keep Himself, to the generality, under a veil of reserve, through which the eyes of men might see just so much and so clearly, as they were purged by Faith and Purity and Obedience. Considering the Psalms especially as divine Poems, this surely is a quality which we should expect to find in them: a certain combination of reserve with openness being of the very essence of poetry: and the Psalms being apparently ordained to leaven the poetry of the whole world, as the history of the Old Testament to be the "Sun of all other histories." Not to dwell on the obvious result, that, by trying to bring out the spiritual meaning, we do to a certain degree limit it, in such a manner as would make a translation unfaithful, though it may be allowed perhaps in a commentary. For instance; it is a known ancient rule of interpretation, "You will hardly find a word in the Psalms, but it is spoken in the Name of Christ and the Church, either both jointly, or one of the two singly: and if of the Church, then of each one amongst us*."

[* S.Aug. Enarr. in Psalm Lix # 1.]

It cannot then be right to translate a passage, which, for aught we know, may be capable of the double interpretation, so as to confine it to the single one; and yet this is what we should be often doing, were we to express more fully the prophetical allusions to our Lord, under the notion of spiritualizing them. "I laid me down and slept, and rose up again, for the Lord sustained me:' is doubtless an allusion to our Saviour's death and resurrection: but were a translator to express that allusion, he would exclude what is surely intended also, that each Christian's daily lying down and rising up is a token, or, as the ancient Church would denominate it, "a sacrament," of the same death and resurrection, and also of our own.

To these explanations the Translator must be allowed to join his hearty wish and prayer, that the work may be guarded from doing harm, as tempting either to irreverent criticism, or to irregular and unauthorised congregational use, or in any other way: and that some more competent person may, at least, find hints in it for attempting the same hereafter with better success.

Oxford, May 29, 1839.

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(The Rejoice & Sing Enchiridion:edited by David Goodall; last amended 16/8/02)