When a youth, Augustine was a great libertine2, and the spirit was no less quick in him than the flesh. He says that before he was twenty years old he had learned arithmetic, geometry and music without a master.
Does not this prove that, in Africa, which we now call Barbary, both minds and bodies advance to maturity3 more rapidly than among us?
These valuable advantages of St. Augustine would lead one to believe that Empedocles was not altogether in the wrong when he regarded fire as the principle of nature. It is assisted, but by subordinate agents. It is like a king governing the actions of all his subjects, and sometimes inflaming4 the imaginations of his people rather too much. It is not without reason that Syphax says to Juba, in the Cato of Addison, that the sun which rolls its fiery5 car over African heads places a deeper tinge6 upon the cheeks, and a fiercer flame within their hearts. That the dames7 of Zama are vastly superior to the pale beauties of the north:
The glowing dames of Zama’s royal court
Have faces flushed with more exalted8 charms;
Were you with these, my prince, you’d soon forget
The pale unripened beauties of the north.
Where shall we find in Paris, Strasburg, Ratisbon, or Vienna young men who have learned arithmetic, the mathematics and music without assistance, and who have been fathers at fourteen?
Doubtless it is no fable9 that Atlas10, prince of Mauritania, called by the Greeks the son of heaven, was a celebrated11 astronomer12, and constructed a celestial13 sphere such as the Chinese have had for so many ages. The ancients, who expressed everything in allegory, likened this prince to the mountain which bears his name, because it lifts its head above the clouds, which have been called the heavens by all mankind who have judged of things only from the testimony14 of their eyes.
These Moors15 cultivated the sciences with success, and taught Spain and Italy for five centuries. Things are greatly altered. The country of Augustine is now but a den16 of pirates, while England, Italy, Germany, and France, which were involved in barbarism, are greater cultivators of the arts than ever the Arabians were.
Our only object, then, in this article is to show how changeable a scene this world is. Augustine, from a debauchee, becomes an orator17 and a philosopher; he puts himself forward in the world; he teaches rhetoric18; he turns Manich?an, and from Manich?anism passes to Christianity. He causes himself to be baptized, together with one of his bastards19, named Deodatus; he becomes a bishop, and a father of the Church. His system of grace has been reverenced20 for eleven hundred years as an article of faith. At the end of eleven hundred years some Jesuits find means to procure21 an anathema22 against Augustine’s system, word for word, under the names of Jansenius, St. Cyril, Arnaud, and Quesnel. We ask if this revolution is not, in its kind, as great as that of Africa, and if there be anything permanent upon earth?

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1
bishop
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n.主教,(国际象棋)象 | |
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2
libertine
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n.淫荡者;adj.放荡的,自由思想的 | |
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3
maturity
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n.成熟;完成;(支票、债券等)到期 | |
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4
inflaming
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v.(使)变红,发怒,过热( inflame的现在分词 ) | |
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5
fiery
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adj.燃烧着的,火红的;暴躁的;激烈的 | |
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6
tinge
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vt.(较淡)着色于,染色;使带有…气息;n.淡淡色彩,些微的气息 | |
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7
dames
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n.(在英国)夫人(一种封号),夫人(爵士妻子的称号)( dame的名词复数 );女人 | |
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8
exalted
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adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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9
fable
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n.寓言;童话;神话 | |
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10
atlas
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n.地图册,图表集 | |
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11
celebrated
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adj.有名的,声誉卓著的 | |
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12
astronomer
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n.天文学家 | |
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13
celestial
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adj.天体的;天上的 | |
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14
testimony
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n.证词;见证,证明 | |
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15
moors
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v.停泊,系泊(船只)( moor的第三人称单数 ) | |
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16
den
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n.兽穴;秘密地方;安静的小房间,私室 | |
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17
orator
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n.演说者,演讲者,雄辩家 | |
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18
rhetoric
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n.修辞学,浮夸之言语 | |
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19
bastards
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私生子( bastard的名词复数 ); 坏蛋; 讨厌的事物; 麻烦事 (认为别人走运或不幸时说)家伙 | |
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20
reverenced
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v.尊敬,崇敬( reverence的过去式和过去分词 );敬礼 | |
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21
procure
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vt.获得,取得,促成;vi.拉皮条 | |
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22
anathema
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n.诅咒;被诅咒的人(物),十分讨厌的人(物) | |
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