We must here repeat what Locke has so strongly urged — Define your terms.
A jurisconsult, in his criminal institute, announces that the non-observance of Sundays and holidays is treason against the Divine Majesty2. Treason against the Divine Majesty gives an idea of the most enormous of crimes, and the most dreadful of chastisements. But what constitutes the offence? To have missed vespers? — a thing which may happen to the best man in the world.
In all disputes on liberty, one reasoner generally understands one thing, and his adversary3 another. A third comes in who understands neither the one nor the other, nor is himself understood. In these disputes, one has in his head the power of acting4; a second, the power of willing; a third, the desire of executing; each revolves5 in his own circle, and they never meet. It is the same with quarrels about grace. Who can understand its nature, its operations, the sufficiency which is not sufficient, and the efficacy which is ineffectual.
The words substantial form were pronounced for two thousand years without suggesting the least notion. For these, plastic natures have been substituted, but still without anything being gained.
A traveller, stopped on his way by a torrent6, asks a villager on the opposite bank to show him the ford7: “Go to the right!” shouts the countryman. He takes the right and is drowned. The other runs up crying: “Oh! how unfortunate! I did not tell him to go to his right, but to mine!”
The world is full of these misunderstandings. How will a Norwegian, when reading this formula: Servant of the servants of God; discover that it is the Bishop8 of Bishops9, and King of Kings who speaks?
At the time when the “Fragments of Petronius” made a great noise in the literary world, Meibomius, a noted10 learned man of Lübeck, read in the printed letter of another learned man of Bologna: “We have here an entire Petronius, which I have seen with my own eyes and admired.” Habemus hic Petronium integrum, quem vidi meis oculis non sine admiratione. He immediately set out for Italy, hastened to Bologna, went to the librarian Capponi, and asked him if it were true that they had the entire Petronius at Bologna. Capponi answered that it was a fact which had long been public. “Can I see this Petronius? Be so good as to show him to me.” “Nothing is more easy,” said Capponi. He then took him to the church in which the body of St. Petronius was laid. Meibomius ordered horses and fled.
If the Jesuit Daniel took a warlike abbot, abbatem martialem, for the abbot Martial11, a hundred historians have fallen into still greater mistakes. The Jesuit d’Orleans, in his “Revolutions of England,” wrote indifferently Northampton or Southampton, only mistaking the north for the south, or vice12 versa.
Metaphysical terms, taken in their proper sense, have sometimes determined13 the opinion of twenty nations. Every one knows the metaphor14 of Isaiah, How hast thou fallen from heaven, thou star which rose in the morning? This discourse15 was imagined to have been addressed to the devil; and as the Hebrew word answering to the planet Venus was rendered in Latin by the word Lucifer, the devil has ever since been called Lucifer.
Much ridicule16 has been bestowed17 on the “Chart of the Tender Passion” by Mdlle. Cuderi. The lovers embark18 on the river Tendre; they dine at Tendre sur Estime, sup at Tendre sur Inclination19, sleep at Tendre sur Désir, find themselves the next morning at Tendre sur Passion, and lastly at Tendre sur Tendre. These ideas may be ridiculous, especially when Clelia, Horatius Cocles, and other rude and austere20 Romans set out on the voyage; but this geographical21 chart at least shows us that love has various lodgings22, and that the same word does not always signify the same thing. There is a prodigious23 difference between the love of Tarquin and that of Celadon — between David’s love for Jonathan, which was stronger than that of women, and the Abbé Desfontaines’ love for little chimney-sweepers.
The most singular instance of this abuse of words — these voluntary equivoques — these misunderstandings which have caused so many quarrels — is the Chinese King-tien. The missionaries24 having violent disputes about the meaning of this word, the Court of Rome sent a Frenchman, named Maigrot, whom they made the imaginary bishop of a province in China, to adjust the difference. Maigrot did not know a word of Chinese; but the emperor deigned25 to grant that he should be told what he understood by King-tien. Maigrot would not believe what was told him, but caused the emperor of China to be condemned26 at Rome!
The abuse of words is an inexhaustible subject. In history, in morality, in jurisprudence, in medicine, but especially in theology, beware of ambiguity27.
点击收听单词发音
1 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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2 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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3 adversary | |
adj.敌手,对手 | |
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4 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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5 revolves | |
v.(使)旋转( revolve的第三人称单数 );细想 | |
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6 torrent | |
n.激流,洪流;爆发,(话语等的)连发 | |
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7 Ford | |
n.浅滩,水浅可涉处;v.涉水,涉过 | |
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8 bishop | |
n.主教,(国际象棋)象 | |
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9 bishops | |
(基督教某些教派管辖大教区的)主教( bishop的名词复数 ); (国际象棋的)象 | |
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10 noted | |
adj.著名的,知名的 | |
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11 martial | |
adj.战争的,军事的,尚武的,威武的 | |
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12 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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13 determined | |
adj.坚定的;有决心的 | |
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14 metaphor | |
n.隐喻,暗喻 | |
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15 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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16 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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17 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
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18 embark | |
vi.乘船,着手,从事,上飞机 | |
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19 inclination | |
n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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20 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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21 geographical | |
adj.地理的;地区(性)的 | |
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22 lodgings | |
n. 出租的房舍, 寄宿舍 | |
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23 prodigious | |
adj.惊人的,奇妙的;异常的;巨大的;庞大的 | |
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24 missionaries | |
n.传教士( missionary的名词复数 ) | |
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25 deigned | |
v.屈尊,俯就( deign的过去式和过去分词 ) | |
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26 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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27 ambiguity | |
n.模棱两可;意义不明确 | |
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