There were in Greece two young rakes, who were told by the oracle7 to beware of the melampygos or sable8 posteriors. One day Hercules took them and tied them by the feet to the end of his club, so that they hung down his back with their heads downward, like a couple of rabbits, having a full view of his person. “Ah!” said they; “the oracle is accomplished9; this is the melampygos.” Hercules fell alaughing, and let them go. Here again it would be rather difficult to divine the moral sense.
Among the fathers of mythology10 there were some who had only imagination; but the greater part of them possessed11 understandings of no mean order. Not all our academies, not all our makers12 of devices, not even they who compose the legends for the counters of the royal treasury13, will ever invent allegories more true, more pleasing, or more ingenious, than those of the Nine Muses14, of Venus, the Graces, the God of Love, and so many others, which will be the delight and instruction of all ages.
The ancients, it must be confessed, almost always spoke6 in allegories. The earlier fathers of the church, the greater part of whom were Platonists, imitated this method of Plato’s. They have, indeed, been reproached with having carried this taste for allegories and allusions15 a little too far.
St. Justin, in his “Apology,” says that the sign of the cross is marked in the limbs and features of man; that when he extends his arms there is a perfect cross; and that his nose and eyes form a cross upon his face.
According to Origen’s explanation of Leviticus, the fat of the victims signifies the Church, and the tail is a symbol of perseverance16.
St. Augustine, in his sermon on the difference and agreement of the two genealogies17 of Christ, explains to his auditors18 why St. Matthew, although he reckons forty-two generations, enumerates19 only forty-one. It is, says he, because Jechonias must be reckoned twice, Jechonias having gone from Jerusalem to Babylon. This journey is to be considered as the corner-stone; and if the corner-stone is the first of one side of a building, it is also the first of the other side; consequently this stone must be reckoned twice; and therefore Jechonias must be reckoned twice. He adds that, in the forty-two generations, we must dwell on the number forty, because that number signifies life. The number ten denotes blessedness, and ten multiplied by four, which represents the four elements and the four seasons, produces forty.
In his fifty-third sermon, the dimensions of matter have astonishing properties. Breadth is the dilation20 of the heart, length is long-suffering, height is hope, and depth is faith. So that, besides the allegory, we have four dimensions of matter instead of three.
It is clear and indubitable (says he in his sermon on the 6th psalm) that the number four denotes the human body, because of the four elements, and the four qualities of hot, cold, moist, and dry; and as four relates to the body, so three relates to the soul; for we must love God with a triple love — with all our hearts, with all our souls, and with all our minds. Four also relates to the Old Testament21, and three to the New. Four and three make up the number of seven days, and the eight is the day of judgment22.
One cannot but feel that there is in these allegories an affectation but little compatible with true eloquence23. The fathers, who sometimes made use of these figures, wrote in times and countries in which nearly all the arts were degenerating24. Their learning and fine genius were warped25 by the imperfections of the age in which they lived. St. Augustine is not to be respected the less for having paid this tribute to the bad taste of Africa and the fourth century.
The discourses26 of our modern preachers are not disfigured by similar faults. Not that we dare prefer them to the fathers; but the present age is to be preferred to the ages in which they wrote. Eloquence, which became more and more corrupted27, and was not revived until later times, fell, after them, into still greater extravagances; and the languages of all barbarous nations were alike ridiculous until the age of Louis XIV. Look at all the old collections of sermons; they are far below the dramatic pieces of the Passion, which used to be played at the H?tel de Bourgogne. But the spirit of allegory, which has never been lost, may be traced throughout these barbarous discourses. The celebrated28 Ménot, who lived in the reign29 of Francis I., did more honor, perhaps, than any other to the allegorical style. “The worthy30 administrators31 of justice,” said he, “are like a cat set to take care of a cheese, lest it should be gnawed32 by the mice. One bite of the cat does more damage to the cheese than twenty mice can do.”
Here is another very curious passage: “The woodmen, in a forest, cut large and small branches, and bind33 them in faggots; just so do our ecclesiastics34, with dispensations from Rome, heap together great and small benefices. The cardinal’s hat is garnished35 with bishoprics, the bishoprics are garnished with abbeys and priories, and the whole is garnished with devils. All these church possessions must pass through the three links of the Ave Maria; for benedicta tu stands for fat abbeys of Benedictines, in mulieribus for monsieur and madame, and fructus ventris for banquets and gormandizers.”
The sermons of Barlet and Maillard are all framed after this model, and were delivered half in bad Latin, and half in bad French. The Italian sermons were in the same taste; and the German were still worse. This monstrous36 medley37 gave birth to the macaroni style, the very climax38 of barbarism. The species of oratory39, worthy only of the Indians on the banks of the Missouri, prevailed even so lately as the reign of Louis XIII. The Jesuit Garasse, one of the most distinguished40 enemies of common sense, never preached in any other style. He likened the celebrated Theophile to a calf41, because Theophile’s family name was Viaud, something resembling veau (a calf). “But,” said he, “the flesh of a calf is good to roast and to boil, whereas thine is good for nothing but to burn.”
All these allegories, used by our barbarians42, fall infinitely43 short of those employed by Homer, Virgil, and Ovid, which proves that if there be still some Goths and Vandals who despise ancient fable44 they are not altogether in the right.
点击收听单词发音
1 Neptune | |
n.海王星 | |
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2 flayed | |
v.痛打( flay的过去式和过去分词 );把…打得皮开肉绽;剥(通常指动物)的皮;严厉批评 | |
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3 constellation | |
n.星座n.灿烂的一群 | |
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4 constellations | |
n.星座( constellation的名词复数 );一群杰出人物;一系列(相关的想法、事物);一群(相关的人) | |
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5 antiquity | |
n.古老;高龄;古物,古迹 | |
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6 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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7 oracle | |
n.神谕,神谕处,预言 | |
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8 sable | |
n.黑貂;adj.黑色的 | |
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9 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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10 mythology | |
n.神话,神话学,神话集 | |
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11 possessed | |
adj.疯狂的;拥有的,占有的 | |
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12 makers | |
n.制造者,制造商(maker的复数形式) | |
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13 treasury | |
n.宝库;国库,金库;文库 | |
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14 muses | |
v.沉思,冥想( muse的第三人称单数 );沉思自语说(某事) | |
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15 allusions | |
暗指,间接提到( allusion的名词复数 ) | |
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16 perseverance | |
n.坚持不懈,不屈不挠 | |
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17 genealogies | |
n.系谱,家系,宗谱( genealogy的名词复数 ) | |
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18 auditors | |
n.审计员,稽核员( auditor的名词复数 );(大学课程的)旁听生 | |
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19 enumerates | |
v.列举,枚举,数( enumerate的第三人称单数 ) | |
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20 dilation | |
n.膨胀,扩张,扩大 | |
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21 testament | |
n.遗嘱;证明 | |
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22 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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23 eloquence | |
n.雄辩;口才,修辞 | |
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24 degenerating | |
衰退,堕落,退化( degenerate的现在分词 ) | |
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25 warped | |
adj.反常的;乖戾的;(变)弯曲的;变形的v.弄弯,变歪( warp的过去式和过去分词 );使(行为等)不合情理,使乖戾, | |
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26 discourses | |
论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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27 corrupted | |
(使)败坏( corrupt的过去式和过去分词 ); (使)腐化; 引起(计算机文件等的)错误; 破坏 | |
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28 celebrated | |
adj.有名的,声誉卓著的 | |
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29 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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30 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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31 administrators | |
n.管理者( administrator的名词复数 );有管理(或行政)才能的人;(由遗嘱检验法庭指定的)遗产管理人;奉派暂管主教教区的牧师 | |
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32 gnawed | |
咬( gnaw的过去式和过去分词 ); (长时间) 折磨某人; (使)苦恼; (长时间)危害某事物 | |
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33 bind | |
vt.捆,包扎;装订;约束;使凝固;vi.变硬 | |
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34 ecclesiastics | |
n.神职者,教会,牧师( ecclesiastic的名词复数 ) | |
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35 garnished | |
v.给(上餐桌的食物)加装饰( garnish的过去式和过去分词 ) | |
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36 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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37 medley | |
n.混合 | |
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38 climax | |
n.顶点;高潮;v.(使)达到顶点 | |
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39 oratory | |
n.演讲术;词藻华丽的言辞 | |
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40 distinguished | |
adj.卓越的,杰出的,著名的 | |
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41 calf | |
n.小牛,犊,幼仔,小牛皮 | |
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42 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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43 infinitely | |
adv.无限地,无穷地 | |
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44 fable | |
n.寓言;童话;神话 | |
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