When Voltaire published his Letters on the English Nation the copies were seized by the Government and the publisher was thrown into the Bastille. The author would have again tasted the discomforts13 of that abode14 if he had not had timely warning from his friend D’Argental, and taken refuge in Lorraine, and afterwards on the Rhine, while his book was torn to pieces and burned in Paris by the public executioner, as offensive to religion, good morals, and respect for authority. Voltaire had apparently15 good reason to apprehend16 treatment of unusual rigor17 if he had obeyed the summons to give himself up into custody18, as he took good care not to do. “I have a mortal aversion to prison,” he wrote to D’Argental. “I am ill; a confined air would have killed me, and I should probably have been thrust into a dungeon19.”
Voltaire’s Letters on the English reads at the present day as so mild a production that it is hard to understand its suppression. Yet it was a true instinct which detected that the work was directed against the principle of authority. The introduction of English thought was destined20 to become an explosive element shattering the feudalism of Europe. There were, moreover, some hard hits at the state of things in France. “The English nation,” says Voltaire, “is the only one which has succeeded in restricting the power of kings by resisting it.” Again: “How I love the English boldness, how I love men who say what they think!”
Voltaire gives a peculiar21 reason for the non-appreciation by the English of Molière’s Tartuffe, the original of Mawworm if not of Uriah Heep. He says they are not pleased with the portrayal22 of characters they do not know. “One there hardly knows the name of devotee, but they know well that of honest man. One does not see there imbeciles who put their souls into others’ hands, nor those petty ambitious men who establish a despotic sway over women formerly23 wanton and always weak, and over men yet more weak and contemptible24.” We fancy Voltaire must have seen society mainly as found among the Freethinkers. Could he give so favorable a verdict did he visit us now? The same remark applies to his statement that there was “no privilege of hunting in the grounds of a citizen, who, at the same time, is not permitted to fire a gun in his own field.” But this, as well as the more important passage that “no one is exempted25 from taxation26 for being a nobleman or priest,” was probably intended exclusively for the benefit of his compatriots. He was, however, not without a little touch of ridicule27 at the incongruities28 he detected in our countrymen. Thus he notes in one of his letters: “They learn Vanini and translate Lucretius for Monsieur le Dauphin to get by heart, and then, while they deride29 the polytheism of the ancients, they worship the Congregation of the Saints.”
Those educated in the current delusion30 that Voltaire was a mere31 mocker will be surprised to find the temperate32 way in which he speaks of the Quakers. Here, where there was such excellent opportunity for raillery, Voltaire shows he had a genuine admiration33 for their simplicity34 of life, the courage of their convictions, their freedom from priestcraft, and their distaste for warfare35. In these Letters, as in all his writings, he proves how far he was the embodiment of the new era by his boldly expressed preference for industrial over military pursuits.
In his remarks on the Church of England, Voltaire, however, gives an unmistakable touch of his quality: “One cannot have public employment in England or Ireland, without being of the number of faithful Anglicans. This reason, which is an excellent proof, has converted so many Nonconformists that not a twentieth part of the nation is out of the pale of the dominant36 church.”
After alluding37 to the “holy zeal” of ministers against dissenters38, and of the lower House of Convocation, who “from time to time burnt impious books, that is, books against themselves,” he says: “When they learn that, in France, young fellows noted39 only for debauchery and raised to the prelacy by female intrigue40, openly pursue their amours, compose love-songs, give every day elaborate delicate suppers, then go to implore41 the illumination of the Holy Spirit, boldly calling themselves the successors of the Apostles—they thank God they are Protestants. But they are abominable42 heretics, to be burnt by all the devils, as Master Fran?ois Rabelais says; and that is why I do not meddle43 with their affairs.”
The Presbyterians fare little better, for Voltaire relates that, when King Charles surrendered to the Scots, they made that unfortunate monarch44 undergo four sermons a day. To them it is owing that only genteel people play cards on Sunday: “the rest of the nation go either to church, to the tavern45, or to see their mistresses.”
His admiration for English philosophy was startling to the French mind. Locke’s Essay became his philosophical46 gospel. “For thirty years,” he writes in 1768, “I have been persecuted47 by a crowd of fanatics48 because I said that Locke is the Hercules of Metaphysics, who has fixed49 the boundaries of the human mind.”
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1 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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2 clergy | |
n.[总称]牧师,神职人员 | |
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3 Christian | |
adj.基督教徒的;n.基督教徒 | |
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4 corpse | |
n.尸体,死尸 | |
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5 potent | |
adj.强有力的,有权势的;有效力的 | |
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6 civilisation | |
n.文明,文化,开化,教化 | |
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7 avenged | |
v.为…复仇,报…之仇( avenge的过去式和过去分词 );为…报复 | |
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8 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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9 pathos | |
n.哀婉,悲怆 | |
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10 stigma | |
n.耻辱,污名;(花的)柱头 | |
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11 zeal | |
n.热心,热情,热忱 | |
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12 eloquence | |
n.雄辩;口才,修辞 | |
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13 discomforts | |
n.不舒适( discomfort的名词复数 );不愉快,苦恼 | |
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14 abode | |
n.住处,住所 | |
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15 apparently | |
adv.显然地;表面上,似乎 | |
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16 apprehend | |
vt.理解,领悟,逮捕,拘捕,忧虑 | |
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17 rigor | |
n.严酷,严格,严厉 | |
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18 custody | |
n.监护,照看,羁押,拘留 | |
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19 dungeon | |
n.地牢,土牢 | |
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20 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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21 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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22 portrayal | |
n.饰演;描画 | |
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23 formerly | |
adv.从前,以前 | |
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24 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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25 exempted | |
使免除[豁免]( exempt的过去式和过去分词 ) | |
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26 taxation | |
n.征税,税收,税金 | |
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27 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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28 incongruities | |
n.不协调( incongruity的名词复数 );不一致;不适合;不协调的东西 | |
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29 deride | |
v.嘲弄,愚弄 | |
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30 delusion | |
n.谬见,欺骗,幻觉,迷惑 | |
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31 mere | |
adj.纯粹的;仅仅,只不过 | |
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32 temperate | |
adj.温和的,温带的,自我克制的,不过分的 | |
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33 admiration | |
n.钦佩,赞美,羡慕 | |
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34 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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35 warfare | |
n.战争(状态);斗争;冲突 | |
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36 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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37 alluding | |
提及,暗指( allude的现在分词 ) | |
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38 dissenters | |
n.持异议者,持不同意见者( dissenter的名词复数 ) | |
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39 noted | |
adj.著名的,知名的 | |
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40 intrigue | |
vt.激起兴趣,迷住;vi.耍阴谋;n.阴谋,密谋 | |
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41 implore | |
vt.乞求,恳求,哀求 | |
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42 abominable | |
adj.可厌的,令人憎恶的 | |
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43 meddle | |
v.干预,干涉,插手 | |
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44 monarch | |
n.帝王,君主,最高统治者 | |
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45 tavern | |
n.小旅馆,客栈;小酒店 | |
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46 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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47 persecuted | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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48 fanatics | |
狂热者,入迷者( fanatic的名词复数 ) | |
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49 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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