The Italians are the greatest loungers in the world, and while walking in the fields, or stretched in the shade, seem to enjoy the serenity17 and genial18 warmth of[373] their climate with a degree of luxurious19 indulgence peculiar20 to themselves. Without ever running into the daring excesses of the English, or displaying the frisky21 vivacity22 of the French, or the invincible23 phlegm of the Germans, the Italian populace discover a species of sedate24 sensibility to every source of enjoyment25, from which, perhaps, they derive9 a greater degree of happiness than any of the other. The frequent processions and religious ceremonies, besides amusing and comforting them, serve to fill up their time, and prevent that ennui26 and those immoral27 practices which are apt to accompany poverty and idleness. It is necessary, for the quiet and happiness of every community, that the populace be employed. Some politicians imagine, that their whole time should be spent in gainful industry. Others think, that though the riches of the state will not be augmented28, yet the general happiness, which is a more important[374] object, will be promoted by blending the occupations of industry with a considerable proportion of such superstitious29 ceremonies as awaken30 the future hopes, without lulling31 the present benevolence32, of the multitude; but nobody can doubt, that in countries where, from whatever cause, industry does not prevail, processions and other rites33 of the same nature will tend to restrain the populace from the vices34, and of consequence prevent some of the miseries of idleness.
The peasantry of this country are unquestionably in a more comfortless state than a benevolent35 mind could wish them. But, England and Switzerland excepted, is not this the case all over Europe? In all the countries I have seen, or had an account of, the husbandmen, probably the most virtuous36, but certainly the most useful part of the community, whose labour and industry maintain all the rest, and in whom the real strength of the state[375] resides, are, by a most unjust dispensation, generally the poorest and most oppressed. But although the Italian peasantry are by no means in the affluent37, independent situation of the peasantry of Switzerland, and the tenantry of England, yet they are not subjected to the same oppressions with those of Germany, nor are they so poor as those of France.
Great part of the lands in Italy belong to convents; and I have observed, and have been assured by those who have the best opportunities of knowing, that the tenants38 of these communities are happier, and live more at their ease, than those of a great part of the nobility. The revenues of convents are usually well managed, and never allowed to be squandered39 away by the folly40 or extravagance of any of its members; consequently the community is not driven, by craving41 and threatening creditors42, as individuals frequently are, to squeeze out of their vassals[376] the means of supplying the waste occasioned by their own vanity and expence. A convent can have no incitement43 to severe and oppressive exactions from the peasants, except sheer avarice44; a passion which never rises to such a height in a society where the revenue is in common, as in the breast of an individual, who is solely45 to reap the fruits of his own oppression.
The stories which circulate in Protestant countries, concerning the scandalous debauchery of monks46, and the luxurious manner in which they live in their convents, whatever truth there may have been in them formerly47, are certainly now in a great measure without foundation. I remember when I was at the Grande Chartreuse, near Grenoble, which has a considerable district of land belonging to it, I was informed, and this information was confirmed by what I saw, that those monks were gentle and generous masters, and that their tenants were envied by all the peasantry[377] around, on account of the treatment they received, and the comparatively easy terms on which they held their farms. From the enquiries I have made in France, Germany, and Italy, I am convinced that this is usually the case with those peasants who belong to convent lands; and very often, I have been informed, besides having easy rents, they also find affectionate friends and protectors in their masters, who visit them in sickness, comfort them in all distresses48, and are of service to their families in various shapes.
I have been speaking hitherto of the peasantry belonging to convents; but I believe I might extend the remark to the tenants of ecclesiastics49 in general, though they are often represented as more proud and oppressive masters than any class of men whatever; an aspersion50 which may have gained credit the more easily on this account, that instances of cruelty and oppression in ecclesiastics strike more, and raise a greater[378] indignation, than the same degree of wickedness in other men; they raise a greater indignation, because they are more unbecoming of clergymen, and they strike more when they do happen, because they happen seldomer. The ambition of Popes some centuries ago, when the Court of Rome was in its zenith, the unlimited52 influence and power which particular Churchmen acquired in England and France, had those effects upon their actions and characters, which ambition and power usually have on the characters of men; it rendered them insolent53, unfeeling, and persecuting54. Yet, for every cruel and tyrannical Pope that history has recorded, it will be easy to name two or three Roman Emperors who have surpassed them in every species of wickedness; and England and France have had Prime Ministers with all the vices, without the abilities, of Wolsey and Richelieu.
Those who declaim against the wickedness of the clergy51, seem to take it for[379] granted that this body of men were the authors of the most horrid55 instances of persecution56, massacre57, and tyranny, over men’s consciences, that are recorded in the annals of mankind; yet Philip II., Charles IX. and Henry VIII. were not Churchmen; and the capricious tyranny of Henry, the frantic58 fury of Charles, and the persevering59 cruelty of Philip, seem to have proceeded from the personal characters of these Monarchs60, or to have been excited by what they considered as their political interest, rather than by the suggestions of their Clergy.
As the subjects of the Ecclesiastical State are perhaps the poorest in Italy, this has been imputed62 to the rapacious63 disposition which some assert is natural to Churchmen. This poverty, however, may be otherwise accounted for. Bishop64 Burnet very judiciously65 observes, that the subjects of a government, which is at once despotic and elective, labour under peculiar disadvantages;[380] for an hereditary66 Prince will naturally have considerations for his people which an elective one will not, “unless he has a degree of generosity67 not common among men, and least of all among Italians, who have a passion for their families which is not known in other places[9].” An elective Prince, knowing that it is only during his reign68 that his family can receive any benefit from it, makes all the haste he can to enrich them. To this it may be added, that as Popes generally arrive at Sovereignty at an age when avarice predominates in the human breast, they may be supposed to have a stronger bias69 than other Princes to that sordid70 passion; and even when this does not take place, their needy71 relations are continually prompting them to acts of oppression, and suggesting ways and means of squeezing the people. Other causes might be assigned; but, that it does not originate from the imputation72 above mentioned,[381] seems evident from this, that the peasants of particular ecclesiastics, and of the convents in the Pope’s dominions73, as well as in other countries, are generally less oppressed than those of the lay lords and princes.
From what has been thrown out by some celebrated74 wits, and the common-place invective75 of those who affect that character, one would be led to imagine that there is something in the nature of the clerical profession which has a tendency to render men proud and oppressive. Such indiscriminating censure76 carries no conviction to my mind, because it is contradicted by the experience I have had in life, and by the observations, such as they are, which I have been able to make on human nature. I do not mean, in imitation of the satirists above mentioned, to put the Clergy of all religions on the same footing. My opportunities of knowledge are too slender to justify77 that; my acquaintance[382] with this order of men having been in a great measure confined to those of the Protestant Church, men of learning and ingenuity78, of quiet, speculative79, and benevolent dispositions80; it is usually, indeed, this turn of mind which has inclined them to the ecclesiastical profession. But though my acquaintance with the Roman Catholic Clergy is very limited, yet the few I do know could not be mentioned as exceptions to what I have just said of the Protestant; and, exclusive of all personal knowledge of the men, it is natural to think that the habitual81 performance of the ceremonies of the Christian82 religion, though intermingled with some superstitious rites, and the preaching the doctrines83 of benevolence and good-will towards men, must have some influence on the lives and characters of those who are thus employed. It is a common error, prevailing84 in Protestant countries, to imagine that the Roman Catholic Clergy laugh at the religion they inculcate, and regard their flocks as the dupes of an artful plan[383] of imposition. By far the greater part of Roman Catholic priests and monks are themselves most sincere believers, and teach the doctrines of Christianity, and all the miracles of the legend, with a perfect conviction of their divinity and truth. The few who were behind the curtain when falsehood was first embroidered85 upon truth, and those who have at different periods been the authors of all the masks and interludes which have enriched the grand drama of superstition86, have always chosen to employ such men, being sensible that the inferior actors would perform their parts more perfectly87, by acting88 from nature and real conviction. “Paulum interesse censes,” says Davus to Mysis, “ex animo omnia ut fert natura, facias an de industria[10].”
The accounts we receive of their gluttony, are often as ill-founded as those of their infidelity. The real character of the majority of monks and inferior ecclesiastics,[384] both in France and Italy, is that of a simple, superstitious, well-meaning race of men, who for the most part live in a very abstemious89 and mortified90 manner, notwithstanding what we have heard of their gluttony, their luxury, and voluptuousness91. Such accusations92 are frequently thrown out by those who are ill entitled to make them. I remember being in company with an acquaintance of yours, who is distinguished93 for the delicacy94 of his table and the length of his repasts, from which he seldom retires without a bottle of Burgundy for his own share, not to mention two or three glasses of Champaign between the courses. We had dined a few miles from the town in which we then lived, and were returning in his chariot; it was winter, and he was wrapped in fur to the nose. As we drove along, we met two friars walking through the snow; little threads of icicles hung from their beards; their legs and the upper part of their feet were bare, but their soles were defended from the snow by wooden[385] sandals. “There goes a couple of dainty rogues,” cried your friend as we drew near them; “only think of the folly of permitting such lazy, luxurious rascals95 to live in a State, and eat up the portion of the poor. I will engage that those two scoundrels, as lean and mortified as they look, will devour96 more victuals97 in a day, than would maintain two industrious98 families.” He continued railing against the luxury of those two friars, and afterwards expatiated99 upon the epicurism100 of the clergy in general; who, he said, were all alike in every country, and of every religion. When we arrived in town, he told me he had ordered a little nice supper to be got ready at his house by the time of our return, and had lately got some excellent wine, inviting101 me at the same time to go home with him; for, continued he, as we have driven three miles in such weather, we stand in great need of some refreshment102.
That in all Roman Catholic countries, and particularly in Italy, the clergy are too[386] numerous, have too much power, too great a proportion of the lands, and that some of them live in great pomp and luxury, is undeniable. That the common people would be in a better situation, if manufactures and the spirit of industry could be introduced among them, is equally true; but, even as things are, I cannot help thinking that the state of the Italian peasantry is preferable, in many respects, to that of the peasants of many other countries in Europe. They are not beaten by their ecclesiastical lords, as those of Germany are by their masters, on every real or imaginary offence. They have not their children torn from them, to be sacrificed to the pomp, avarice, or ambition of some military despot; nor are they themselves pressed into the service as soldiers for life.
In England and in France the people take an interest in all national disputes, and consider the cause of their country or their Prince as their own; they enter into the[387] service voluntarily, and fight with ardour for the glory of the country or King they love. Those ideas enable them to submit to a thousand hardships without repining, and they feel the sensations of happiness in the midst of toil103, want, and danger. But in Germany, where the passions are annihilated104, and a man is modelled into a machine before he is thought a good soldier, where his blood is sold by the Prince to the highest bidder105, where he has no quarrel with the enemy he murders, and no allegiance to the Monarch61 for whom he fights, the being liable to be forced into such a service, is one of the most dreadful of all calamities106. Yet a regiment107 of such compelled soldiers, dressed in gaudy108 uniform, and powdered for a review, with music sounding and colours flying, makes a far more brilliant appearance than a cluster of peasants with their wives and children upon a holiday. But if we could examine the breasts of the individuals, we should find in those of the former nothing but the terror[388] of punishment, hatred109 of their officers, distrust of each other, and life itself supported only by the hope of desertion; while the bosoms110 of the latter are filled with all the affections of humanity, undisturbed by fear or remorse111.
[9] Vide Bishop Burnet’s Travels.
[10] Andria Terentii.
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Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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indigence
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| n.贫穷 | |
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contented
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| adj.满意的，安心的，知足的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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plentiful
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| adj.富裕的，丰富的 | |
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procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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pickpockets
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| n.扒手( pickpocket的名词复数 ) | |
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felons
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| n.重罪犯( felon的名词复数 )；瘭疽；甲沟炎；指头脓炎 | |
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intemperance
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| n.放纵 | |
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serenity
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| n.宁静，沉着，晴朗 | |
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genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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frisky
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| adj.活泼的，欢闹的；n.活泼，闹着玩；adv.活泼地，闹着玩地 | |
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vivacity
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| n.快活，活泼，精神充沛 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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sedate
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| adj.沉着的，镇静的，安静的 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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ennui
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| n.怠倦，无聊 | |
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immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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Augmented
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| adj.增音的 动词augment的过去式和过去分词形式 | |
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superstitious
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| adj.迷信的 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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lulling
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| vt.使镇静，使安静（lull的现在分词形式） | |
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benevolence
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| n.慈悲，捐助 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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affluent
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| adj.富裕的，富有的，丰富的，富饶的 | |
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tenants
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| n.房客( tenant的名词复数 )；佃户；占用者；占有者 | |
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squandered
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| v.（指钱，财产等）浪费，乱花( squander的过去式和过去分词 ) | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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craving
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| n.渴望,热望 | |
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creditors
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| n.债权人，债主( creditor的名词复数 ) | |
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incitement
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| 激励； 刺激； 煽动； 激励物 | |
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avarice
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| n.贪婪；贪心 | |
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solely
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| adv.仅仅，唯一地 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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formerly
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| adv.从前，以前 | |
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distresses
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| n.悲痛( distress的名词复数 )；痛苦；贫困；危险 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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aspersion
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| n.诽谤，中伤 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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52
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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53
insolent
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| adj.傲慢的，无理的 | |
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54
persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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persecution
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| n. 迫害,烦扰 | |
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57
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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frantic
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| adj.狂乱的，错乱的，激昂的 | |
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persevering
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| a.坚忍不拔的 | |
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monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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monarch
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| n.帝王，君主，最高统治者 | |
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62
imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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rapacious
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| adj.贪婪的，强夺的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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judiciously
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| adv.明断地，明智而审慎地 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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generosity
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| n.大度，慷慨，慷慨的行为 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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bias
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| n.偏见，偏心，偏袒；vt.使有偏见 | |
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sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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imputation
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| n.归罪，责难 | |
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dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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74
celebrated
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| adj.有名的，声誉卓著的 | |
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75
invective
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| n.痛骂，恶意抨击 | |
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76
censure
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| v./n.责备；非难；责难 | |
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77
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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embroidered
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| adj．绣花的 | |
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superstition
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| n.迷信，迷信行为 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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abstemious
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| adj.有节制的，节俭的 | |
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mortified
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| v.使受辱( mortify的过去式和过去分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
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voluptuousness
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| n.风骚，体态丰满 | |
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accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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rascals
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| 流氓( rascal的名词复数 )； 无赖； （开玩笑说法）淘气的人（尤指小孩）； 恶作剧的人 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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victuals
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| n.食物；食品 | |
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industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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expatiated
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| v.详述，细说( expatiate的过去式和过去分词 ) | |
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epicurism
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| n.贪口福，美食主义 | |
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inviting
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| adj.诱人的，引人注目的 | |
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refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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bidder
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| n.(拍卖时的)出价人，报价人，投标人 | |
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calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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regiment
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| n.团，多数，管理；v.组织，编成团，统制 | |
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gaudy
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| adj.华而不实的；俗丽的 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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remorse
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| n.痛恨，悔恨，自责 | |
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