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Antoine Arnauld's The Transferable Power of Polemic: Antoine Arnauld’s Arrainment of the whole societie of Jesuites in Fraunce (1594) and Anti-Jesuit Sentiment in France and England Carol Baxter On 12 and 13 July 1594, the barrister Antoine Arnauld appeared before the Parlement de Paris on behalf of the University of Paris to argue against the Jesuits gaining teaching rights in the city. Arnauld’s speech was printed in Paris shortly afterwards as the Plaidoyé de M. Antoine Arnauld advocat en parlement, et cy devant conseiller & procureur general de la defuncte roine mere des roys: pour l’Université de Paris demanderesse, contre les Jesuites demandeurs, des 12 & 13 juillet 1594. The text was quickly translated into English and printed that same year, 1594, by the London printer Charles Yetsweirt as The Arrainment of the whole societie of Jesuites in Fraunce; holden in the honorable Court of Parlement in Paris, the 12. and 13. of July 1594. The English translation was subsequently acquired by James Ussher, Archbishop of Armagh, the Church of Ireland’s leading seventeenth-century theologian and an avid book collector. It formed part of the Ussher collection donated by King Charles II in 1661 to Trinity College where it continues to be held today.1 The Arrainment is the unique example of a French text written to defend the rights of one monarch, which was translated into English possibly on the orders of a second monarch, and which was donated to Trinity College Library as the gift of a third. ________________________ 1. Bernard Meehan, ‘The Manuscript Collection of James Ussher’, in Treasures of the Library: Trinity College Dublin, ed. by Peter Fox (Dublin: Royal Irish Academy, 1986), pp. 97–110 (p. 107). I would like to thank Stephanie Breen of the Department of Early Printed Books at Trinity College Library for her assistance in identifying this translation as belonging to the Ussher collection. IJFrS 16 (2016) 108 BAXTER The presence of The Arrainment of the whole societie of Jesuites in Fraunce in the collection of Trinity College Library raises a number of questions which merit examination. What are the factors that could potentially render a book transferable from one culture to another? Which variables persuade a printer to have a specific book translated and printed? How significant for translation is the perception of shared interests among readers capable of spanning the barriers posed by different linguistic traditions and historical realities? Even if author, printer and reader share common interests, in what ways does a book resonate differently in a new culture from the one in which it was written? Does the change of reader inevitably transform the translated work into a fundamentally different artefact from the original publication? Do the decisions of printer and collector reflect the prejudices of the society in which they are operating or are they instead the expression of openness to another culture? This article will draw on the specific case of Antoine Arnauld’s Plaidoyé to examine issues of cross-cultural transferability, to explore what these issues reveal about the societies in which a text is written, translated and circulated. By the time that he was chosen by the University of Paris to represent it in this case over teaching rights, mentioned above, Antoine Arnauld (1560–1619) was already renowned for his oratorical skills and regularly chosen to make the formal presentations of great officers of the realm to the Parlement de Paris.2 Arnauld, born into a Huguenot family, had converted to Catholicism with his father following the St. Bartholomew’s Day massacre. He deliberately aligned himself with Henri de Bourbon’s cause and expressed his support for the latter’s claim to the French throne through a series of polemical pamphlets written in the period between ________________________ 2. Alexander Sedgwick, The Travails of Conscience: The Arnauld Family and the Ancien Regime (Cambridge, MA: Harvard University Press, 1998), pp. 19–21. ANTOINE ARNAULD 109 the assassination of Henri III in 1589 and Henri IV’s coronation in 1594.3 The aim of the pamphlets was twofold: to advocate Henri de Bourbon’s right to the French crown, and to attack the attempts by Philip II of Spain and by the Jesuits to prevent Henri from ascending the French throne because of his Huguenot faith. Arnauld’s polemics reflect the vibrant polemical tradition of early modern France and, in particular, the pamphlet war waged during the years of the Holy League.4 Arnauld used his pamphlets to argue strongly in support of the divine right of the king, in defence of Gallicanism and in opposition to ultramontanism and to Spanish involvement in French affairs. Through his pamphlets, Arnauld gained a reputation as an erudite Gallican who combined a strong belief in an absolutist monarchy with an equally strong belief in the rights of the Parlement de Paris. Like Étienne Pasquier in his Catéchisme des Jésuites, Arnauld articulated an institutional vision in which the absolutist monarch was complemented by the Parlement which had a specific role in implementing particular areas of the king’s authority such as the administration of justice. 5 It is worth noting that recourse to ________________________ 3. The principal pamphlets are La Premiere Philippique. À la France (1592); La Seconde Philippique. À la France (1592); LA FLEUR De LYS. Qui est le Discours d’un françois retenu dans Paris, sur les impietez & desguisemens contenus au manifeste d’Espagne publié au mois de janvier dernier 1593 (1593) and L’ANTIESPAGNOL, et exhortation de ceux de Paris qui ne se veulent faire espagnols: à tous les françois do leur party, de se remettre en l’obeissance du Roy Henry 4. & se delivrer de sa tyrannie de Castille (1593). 4. Jeffrey K. Sawyer, Printed Poison: Pamphlet Propaganda, Faction Politics and the Public Sphere in Seventeenth-Century France (Berkeley: University of California Press, 1990), p. 26. Carlos M. N. Eire describes as ‘enormous’ the number of polemical tracts produced in France in the early modern period. Carlos M. N. Eire, ‘Early Modern Catholic Piety in Translation’, in Cultural Translation in Early Modern Europe, ed. by Peter Burke and Ronnie Po-Chia Hsia (Cambridge: Cambridge University Press, 2007), pp. 83–100 (p. 96). 5. See Robert Descimon, ‘Chastel’s Attempted Regicide (27 December 1594) and its Subsequent Transformation into an “Affair”’, in Politics and Religion in Early Bourbon France, ed. by Alison Forrestal and Eric Nelson (Houndmills, Basingstoke: Palgrave Macmillan, 2009), pp. 86–110 (p. 95). 110 BAXTER Gallicanism was not restricted exclusively to those supporting Henri IV, however. As Sophie Nicholls has demonstrated, polemicists defending the Catholic League also anchored their arguments in the defence of Gallican liberties.6 Arnauld’s pamphlets were explicitly intended for a French audience and, therefore, celebrate French liberties, the prowess of the French nobility and the legitimacy of the Bourbon dynasty. His polemics were part of a trend to shift the blame for the conflict over Henri’s succession onto his foreign enemies, and to transform into Spaniards those members of the Catholic League who continued to resist his right to the throne. In similar fashion, Pomponne de Bellièvre in his Avertissement sur la conversion de Henry de Bourbon IIII (1593) vastly inflated Spanish ambitions towards France so as to lessen the domestic aspect of the conflict between Henri IV and the League.7 Arnauld’s Plaidoyé, on the other hand, was ostensibly created for a narrower audience, the legal officers of the Parlement de Paris. His speech was produced for a specific legal purpose. The speech is the intervention of a barrister on behalf of his client, the plaintiff in a narrow legal case, against named respondents, the Jesuits. Nonethe- less, notwithstanding the narrow legal circumstances for which Arnauld’s text was designed, it obviously attracted the interest of Charles Yetsweirt and was considered by him to enjoy sufficient commercial potential to persuade him to have it translated into English and to print it in London. How could a text produced for such an ostensibly legal purpose have been considered commercially lucrative by an English printer? One possibility, suggested by Eric Nelson, is that Arnauld used this legal case to make the broader argument that the Jesuits should be expelled from France because they, as an institution, actively sought to undermine the laws and ________________________ 6. Sophie Nicholls, ‘Gallican Liberties and the Catholic League’, History of European Ideas, 40.7 (2014), 940–64. 7. Michael Wolfe, The Conversion of Henry IV: Politics, Power and Religious Belief in Early Modern France (Cambridge, MA: Harvard University Press, 1993), p. 170. ANTOINE ARNAULD 111 customs of the French state and because they advocated theories of tyrannicide which threatened the life of the monarch.8 So Arnauld’s speech represented a novel and controversial argument, for that time, presenting a specific religious group, in this case the Jesuits, as a direct threat to the state. The speech quickly became notorious in Paris, being printed within days of his intervention before the Parlement and becoming a cause célèbre in Paris.9 However, an issue that might be considered controversial in one society might not necessarily gain the same level of interest in another. Which factors made this particular text so transferable to an English audience? Does the translation of Arnauld’s text reflect the operation of the concept of cultural transfer as developed by Michel Espagne and Michael Werner? Cultural transfer examines the context both of the society in which the text is written and that for which it is translated. Espagne and Werner have argued that for cultural transfer to be successful, the translated text must fulfil a certain role within the ideological system of the society for which it is translated.
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