Charles IX., after the massacre5 of St. Bartholomew, saw dead bodies and blood; not in his dreams, but in the convulsions of a troubled mind seeking for sleep in vain. His physician and his nurse bore witness to it. Fantastic visions are very frequent in hot fevers. This is not seeing in imagination; it is seeing in reality. The phantom6 exists to him who has the perception of it. If the gift of reason vouchsafed7 to the human machine were not at hand to correct these illusions, all heated imaginations would be in an almost continual transport, and it would be impossible to cure them.
It is especially in that middle state between sleeping and waking that an inflamed8 brain sees imaginary objects and hears sounds which nobody utters. Fear, love, grief, remorse9 are the painters who trace the pictures before unsettled imaginations. The eye which sees sparks in the night, when accidentally pressed in a certain direction, is but a faint image of the disorders11 of the brain.
No theologian doubts that with these natural causes the Master of nature has sometimes united His divine influence. To this the Old and the New Testament12 bear ample testimony13. Providence14 has deigned15 to employ these apparitions17 — these visions — in favor of the Jews, who were then its cherished people.
It may be that, in the course of time, some really pious18 souls, deceived by their enthusiasm, have believed that they had received from an intimate communication with God that which they owed only to their inflamed imaginations. In such cases there is need of the advice of an honest man, and especially of a good physician.
The stories of apparitions are innumerable. It is said to have been in consequence of an apparition16 that St. Theodore, in the beginning of the fourth century, went and set fire to the temple of Amasia and reduced it to ashes. It is very likely that God did not command this action, in itself so criminal, by which several citizens perished, and which exposed all the Christians20 to a just revenge.
God might permit St. Potamienne to appear to St. Basilides; for there resulted no disturbance21 to the state. We will not deny that Jesus Christ might appear to St. Victor. But that St. Benedict saw the soul of St. Germanus of Capua carried up to heaven by angels; and that two monks22 afterwards saw the soul of St. Benedict walking on a carpet extended from heaven to Mount Cassino — this is not quite so easy to believe.
It may likewise, without any offence to our august religion, be doubted whether St. Eucherius was conducted by an angel into hell, where he saw Charles Martel’s soul; and whether a holy hermit23 of Italy saw the soul of Dagobert chained in a boat by devils, who were flogging it without mercy; for, after all, it is rather difficult to explain satisfactorily how a soul can walk upon a carpet, how it can be chained in a boat, or how it can be flogged.
But, it may very well be that heated brains have had such visions; from age to age we have a thousand instances of them. One must be very enlightened to distinguish, in this prodigious24 number of visions, those which came from God Himself from those which were purely25 the offspring of imagination.
The illustrious Bossuet relates, in his funeral oration26 over the Princess Palatine, two visions which acted powerfully on that princess, and determined27 the whole conduct of her latter years. These heavenly visions must be believed since they are regarded as such by the discreet28 and learned bishop29 of Meaux, who penetrated30 into all the depths of theology and even undertook to lift the veil which covers the Apocalypse.
He says, then, that the Princess Palatine, having lent a hundred thousand francs to her sister, the queen of Poland, sold the duchy of Rételois for a million, and married her daughters advantageously. Happy according to the world, but unfortunately doubting the truths of the Christian19 religion, she was brought back to her conviction, and to the love of these ineffable31 truths by two visions. The first was a dream in which a man born blind told her that he had no idea of light, and that we must believe the word of others in things of which we cannot ourselves conceive. The second arose from a violent shock of the membranes32 and fibres of the brain in an attack of fever. She saw a hen running after one of her chickens, which a dog held in his mouth. The Princess Palatine snatched the chick from the dog, on which a voice cried out: “Give him back his chicken; if you deprive him of his food he will not watch as he ought.” But the princess exclaimed, “No, I will never give it back.”
The chicken was the soul of Anne of Gonzaga, Princess Palatine; the hen was the Church, and the dog was the devil. Anne of Gonzaga, who was never to give back the chicken to the dog, was efficacious grace.
Bossuet preached this funeral oration to the Carmelite nuns33 of the Faubourg St. Jacques, at Paris, before the whole house of Condé; he used these remarkable34 words: “Hearken, and be especially careful not to hear with contempt the order of the Divine warnings, and the conduct of Divine grace.”
The reader, then, must peruse35 this story with the same reverence36 with which its hearers listened to it. These extraordinary workings of Providence are like the miracles of canonized saints, which must be attested37 by irreproachable38 witnesses. And what more lawful39 deponent can we have to the apparitions and visions of the Princess Palatine than the man who employed his life in distinguishing truth from appearance? who combated vigorously against the nuns of Port Royal on the formulary; against Paul Ferri on the catechism; against the minister Claude on the variations of the Church; against Doctor Dupin on China; against Father Simon on the understanding of the sacred text; against Cardinal40 Sfondrati on predestination; against the pope on the rights of the Gallican Church; against the archbishop of Cambray on pure and disinterested41 love. He was not to be seduced42 by the names, nor the titles, nor the reputation, nor the dialectics of his adversaries43. He related this fact; therefore he believed it. Let us join him in his belief, in spite of the raillery which it has occasioned. Let us adore the secrets of Providence, but let us distrust the wanderings of the imagination, which Malebranche called la folle du logis. For these two visions accorded to the Princess Palatine are not vouchsafed to every one.
Jesus Christ appeared to St. Catharine of Sienna; he espoused44 her and gave her a ring. This mystical apparition is to be venerated45, for it is attested by Raymond of Capua, general of the Dominicans, who confessed her, as also by Pope Urban VI. But it is rejected by the learned Fleury, author of the “Ecclesiastical History.” And a young woman who should now boast of having contracted such a marriage might receive as a nuptial46 present a place in a lunatic asylum47.
The appearance of Mother Angelica, abbess of Port Royal, to Sister Dorothy is related by a man of very great weight among the Jansenists, the Sieur Dufossé, author of the “Memoirs de Pontis.” Mother Angelica, long after her death, came and seated herself in the church of Port Royal, in her old place, with her crosier in her hand. She commanded that Sister Dorothy should be sent for and to her she told terrible secrets. But the testimony of this Dufossé is of less weight than that of Raymond of Capua, and Pope Urban VI., which, however, have not been formally received.
The writer of the above paragraphs has since read the Abbé Langlet’s four volumes on “Apparitions,” and thinks he ought not to take anything from them. He is convinced of all the apparitions verified by the Church, but he has some doubts about the others, until they are authentically48 recognized. The Cordeliers and the Jacobins, the Jansenists and the Molinists have all had their apparitions and their miracles. “Iliacos inter10 muros peccatur et extra.”
点击收听单词发音
1 uncommon | |
adj.罕见的,非凡的,不平常的 | |
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2 accomplice | |
n.从犯,帮凶,同谋 | |
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3 assassinated | |
v.暗杀( assassinate的过去式和过去分词 );中伤;诋毁;破坏 | |
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4 precisely | |
adv.恰好,正好,精确地,细致地 | |
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5 massacre | |
n.残杀,大屠杀;v.残杀,集体屠杀 | |
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6 phantom | |
n.幻影,虚位,幽灵;adj.错觉的,幻影的,幽灵的 | |
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7 vouchsafed | |
v.给予,赐予( vouchsafe的过去式和过去分词 );允诺 | |
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8 inflamed | |
adj.发炎的,红肿的v.(使)变红,发怒,过热( inflame的过去式和过去分词 ) | |
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9 remorse | |
n.痛恨,悔恨,自责 | |
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10 inter | |
v.埋葬 | |
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11 disorders | |
n.混乱( disorder的名词复数 );凌乱;骚乱;(身心、机能)失调 | |
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12 testament | |
n.遗嘱;证明 | |
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13 testimony | |
n.证词;见证,证明 | |
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14 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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15 deigned | |
v.屈尊,俯就( deign的过去式和过去分词 ) | |
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16 apparition | |
n.幽灵,神奇的现象 | |
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17 apparitions | |
n.特异景象( apparition的名词复数 );幽灵;鬼;(特异景象等的)出现 | |
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18 pious | |
adj.虔诚的;道貌岸然的 | |
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19 Christian | |
adj.基督教徒的;n.基督教徒 | |
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20 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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21 disturbance | |
n.动乱,骚动;打扰,干扰;(身心)失调 | |
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22 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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23 hermit | |
n.隐士,修道者;隐居 | |
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24 prodigious | |
adj.惊人的,奇妙的;异常的;巨大的;庞大的 | |
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25 purely | |
adv.纯粹地,完全地 | |
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26 oration | |
n.演说,致辞,叙述法 | |
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27 determined | |
adj.坚定的;有决心的 | |
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28 discreet | |
adj.(言行)谨慎的;慎重的;有判断力的 | |
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29 bishop | |
n.主教,(国际象棋)象 | |
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30 penetrated | |
adj. 击穿的,鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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31 ineffable | |
adj.无法表达的,不可言喻的 | |
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32 membranes | |
n.(动物或植物体内的)薄膜( membrane的名词复数 );隔膜;(可起防水、防风等作用的)膜状物 | |
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33 nuns | |
n.(通常指基督教的)修女, (佛教的)尼姑( nun的名词复数 ) | |
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34 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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35 peruse | |
v.细读,精读 | |
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36 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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37 attested | |
adj.经检验证明无病的,经检验证明无菌的v.证明( attest的过去式和过去分词 );证实;声称…属实;使宣誓 | |
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38 irreproachable | |
adj.不可指责的,无过失的 | |
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39 lawful | |
adj.法律许可的,守法的,合法的 | |
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40 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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41 disinterested | |
adj.不关心的,不感兴趣的 | |
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42 seduced | |
诱奸( seduce的过去式和过去分词 ); 勾引; 诱使堕落; 使入迷 | |
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43 adversaries | |
n.对手,敌手( adversary的名词复数 ) | |
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44 espoused | |
v.(决定)支持,拥护(目标、主张等)( espouse的过去式和过去分词 ) | |
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45 venerated | |
敬重(某人或某事物),崇敬( venerate的过去式和过去分词 ) | |
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46 nuptial | |
adj.婚姻的,婚礼的 | |
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47 asylum | |
n.避难所,庇护所,避难 | |
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48 authentically | |
ad.sincerely真诚地 | |
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