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Only a mad egoism could desire either of these, mad ‘enough to imagine itself satisfied with its own personal or national being, and to long for empty desert all around it, But the world was not made an ‘empty desert,’ but rich in distinctions and kinds; and there is no room in it for such an attitude. Schleiermacher, himself one of the great translators in his version of Plato, once wittly divided translations into two groups: those that leave the writer in peace and move the reader in his direction, and those that leave the reader in peace and move the writer.' It is clear that this dazzling antithesis was, insofar as it was genuinely intended qua antithesis, dazzling and nothing more. [Fit were more than the antithetically clarifying illumi- nation of a diversely intertwined and never antithetically divided reality, then the ideal Plato translation would have to be either the Teubner text or the Critique of Pure Reason. Taken sensibly, however, i.c., not as an either-or but as a means of sorting out the mix of reality, Schleiermacher's phrase can help us in our investigation and accompany us for a while. It can teach us to ask about the proper proportion of the two procedures; and when we have answered this question, which like all quantitative questions is very important but also only preparatory, it can lead us to the real question: at twhat points the reader is to be moved, and at what points the original. Simply to name the pertinent impulses says, here as always, almost nothing: the determination of the quantitative relationship among the impulses says, here as always, something but not very muck; it is only an account of the points where the one impulse or the other takes effect that can give us a Useful picture. Of Luther's comments on his translation, the most widely known are those articulating his desire to make his translation German, generally compre- hensible German: “to produce clear language, comprehensible to every- one, with an undistorted sense and meaning.” Such comments are in fact, 5 Preface to the Book of fob. editions of 1524 and 1825. Scripture and Luther 49 redominant in his work; and the great advance he made over previous Prple translations was most striking for his contemporaries in precisely this respect: Teper he was also altogether conscious of the other side of his work, of the ovement of the German reader in the direction of the alien original, the genius ofthe alien language. The separate preface to the German Psalter is are most instructive of all Luther's writings on translation; in the course of ‘in connection with a whole series of examples, Luther provides for the reader and for himself an account of his method and also of the most thor- bough and far-reaching revision he has given w any section of his work. In so Going, he finds occasion to speak explicitly of this other side of his task, and resents this as the rule he has discovered and followed: “sometimes to hold rigidly to the words, and sometimes only to give the meaning.” ‘The reasons, or reason rather, for which Luther sometimes asks his reader to “give the Hebrew some room” and to “put up with such words” tire stated by him in a passage that despite its length I must reproduce in full: But we have also sometimes translated word for word, though we could have done it otherwise and more clearly, and for this reason: the words have something important in them. Psalm 68:18, for example: “Thou art gone up on high, and hast led captivity captive.” An idiomatic translation ‘would be, *hast freed the prisoners.” But that is too weak and does not vicld the rich, subtle sense of the Hebrew. “Thou hast led captivity cap- tive"—that is, not only has Christ released the prisoners, but he hasin the process taken away the prison, taken it captive, so that it can never again take us prisoner, and our redemption is eternal St. Paul speaksin this way when he says, "by the law I died to the law.” Again: “Christ has con- ‘demned sin by sin.” Again: “death is put to death by Christ." These are the ‘captivities that Christ has taken captive and annihitaed, so that death has no further hold on us, and sin cannot accuse us, the law can no longer chastise our conscience; and such rich, exalted, comforting teaching does St. Paul provide everywhere. To honor such teaching, and for the com- fort of our souls, we must retain such words, must put up with them, and so give the Hebrew some room where it does better than German can. Itis perfectly clear here how the realms of the two principles, that of mov- ing the text and that of moving the reader, are bounded. 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