By John Locke, Mario Montuori
Limborch's variation and Popple's translation, as on if it is precise that Popple translated the Epistola into English 'a l'insu de Mr Locke', and for this reason even if Locke was once wrong or right in asserting that the interpretation used to be made 'without my privity'. lengthy examine into files hitherto unpublished, or little identified, or badly used, has persuaded me that Locke not just knew that Popple had undertaken to translate the Gouda Latin textual content, but in addition that Locke Popple's paintings very heavily, or even that the second one English version of 1690 was once edited through Locke himself. In those conditions it doesn't look attainable to talk of an unique textual content, that during Latin, and an English translation; relatively they're assorted models of Locke's concepts on Toleration. The accusations of unreliability levelled at Popple as a result fall to the floor, and the Latin and English texts gather equivalent rights to our belief, considering that they either deserve an identical position between Locke's works. therefore the expression 'without my privity', which a few humans had obvious as revealing an innate weak spot in Locke's ethical personality, reacquires its designated that means: attesting to Locke's profound modesty and integrity.
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Additional info for A Letter Concerning Toleration: Latin and English Texts Revised and Edited with Variants and an Introduction
P. 7 Gospel of Jesus Christ, and to the genuine [11 Oeuvres Diverses, p. 266. XLI Introduction reason of mankind, that it seems monstrous for men to be so blind as not to perceive the necessity and advantage of it in so clear a light. ' It appears to me that the fact that Le Clerc preferred Popple's English translation to the original Gouda text published by Limborch is indicative of the fact that even in the circle of the Dutch Remonstrants, dominated by the authority of Limborch who maintained he was the addressee of the Epistola, the English version itlhmediately took the place of the Latin text, as it evidently seemed a more suitable vehicle of Locke's style and thought.
J eM, HL, LW: decision [5J LW: ever II Epistola de Tolerantia Christiano nomine indignis, parcat, palam demonstrat, quantumvis crepat ecclesiam, se aliud, non Dei regnum quaerere. LG8 Si quis animam, cujus salutem vehementer I optat, velit per cruciatus etiam nondum conversam, effiari, mirabor sane, et mirabuntur, puto, mecum alii; sed ita tamen, ut nemo uspiam credat hoc ab amore, a benevolentia, a caritate posse proficisci. Si homines igne et ferro ad certa dogmata amplectenda sunt impellendi et ad externum cultum vi cogendi, de quorum tamen moribus nulla omnino sit quaestio; si quis heterodoxos ita convertat ad fidem, ut cogat ea profiteri, quae non credunt, et permittat ea agere quae Evangelium Christianis, fidelis sibi non permittit; ilIum velIe numerosum coetum eadem secum profitentium non dubito; velIe autem ecclesiam Christianam, quis est qui potest credere?
A. 256 1. (Familiar Letters, p. 331). L. a. 2560 (Lettres Inedites, p. ' Bourne, II, p. 159. [31 Cranston, p. 320. [41 The secret, presumably, cannot have lasted very long, since when Locke was constrained to reply to Jonas Proast's attack, with the Second Letter concerninB Toleration, London, A. & J. Churchill, 1690, he could scarcely avoid revealing both to Popple and his publishers the true identity of the author of the Epistola. [11 [21 XXXIII Introduction having refused all rights over the 'libellus' could not then oppose, as in fact he did not oppose, his friend's proposal; even if, for his part, he did not encourage it.