Suppose that some chosen individuals, lovers of study, united together after a thousand catastrophes1 had happened to the world, and employed themselves in worshipping God and regulating the time of the year, as is said of the ancient Brahmins and Magi; all this is perfectly2 good and honest. They might, by their frugal3 life, set an example to the rest of the world; they might abstain4, during the celebration of their feasts, from all intoxicating5 liquors, and all commerce with their wives; they might be clothed modestly and decently; if they were wise, other men consulted them; if they were just, they were loved and reverenced7. But did not superstition8, brawling9, and vanity soon take the place of the virtues10?
Was not the first madman that flogged himself publicly to appease12 the gods the original of the priests of the Syrian goddess, who flogged themselves in her honor; of the priests of Isis, who did the same on certain days; of the priests of Dodona, named Salii, who inflicted13 wounds on themselves; of the priests of Bellona, who struck themselves with sabres; of the priests of Diana, who drew blood from their backs with rods; of the priests of Cybele, who made themselves eunuchs; of the fakirs of India, who loaded themselves with chains? Has the hope of obtaining abundant alms nothing at all to do with the practice of these austerities?
Is there not some similarity between the beggars, who make their legs swell14 by a certain application and cover their bodies with sores, in order to force a few pence from the passengers, and the impostors of antiquity15, who seated themselves upon nails, and sold the holy nails to the devout16 of their country?
And had vanity never any share in promoting these public mortifications, which attracted the eyes of the multitude? “I scourge17 myself, but it is to expiate18 your faults; I go naked, but it is to reproach you with the richness of your garments; I feed on herbs and snails19, but it is to correct in you the vice20 of gluttony; I wear an iron ring to make you blush at your lewdness21. Reverence6 me as one cherished by the gods, and who will bring down their favors upon you. When you shall be accustomed to reverence me, you will not find it hard to obey me; I will be your master, in the name of the gods; and then, if any one of you disobey my will in the smallest particular, I will have you impaled22 to appease the wrath23 of heaven.”
If the first fakirs did not pronounce these words, it is very probable that they had them engraved24 at the bottom of their hearts.
Human sacrifices, perhaps, had their origin in these frantic25 austerities. Men who drew their blood in public with rods, and mangled26 their arms and thighs27 to gain consideration, would easily make imbecile savages28 believe that they must sacrifice to the gods whatever was dearest to them; that to have a fair wind, they must immolate29 a daughter; to avert30 pestilence31, precipitate32 a son from a rock; to have infallibly a good harvest, throw a daughter into the Nile.
These Asiatic superstitions33 gave rise to the flagellations which we have imitated from the Jews. Their devotees still flog themselves, and flog one another, as the priests of Egypt and Syria did of old. Among us the abbots flogged their monks34, and the confessors their penitents35 — of both sexes. St. Augustine wrote to Marcellinus, the tribune, that “the Donatists must be whipped as schoolmasters whip their scholars.”
It is said that it was not until the tenth century that monks and nuns36 began to scourge themselves on certain days of the year. The custom of scourging37 sinners as a penance38 was so well established that St. Louis’s confessor often gave him the whip. Henry II. was flogged by the monks of Canterbury (in 1207). Raymond, count of Toulouse, with a rope round his neck, was flogged by a deacon, at the door of St. Giles’s church, as has before been said.
The chaplains to Louis VIII., king of France, were condemned39 by the pope’s legate to go at the four great feasts to the door of the cathedral of Paris, and present rods to the canons, that they might flog them in expiation40 for the crime of the king, their master, who had accepted the crown of England, which the pope had taken from him by virtue11 of the plenitude of his power. Indeed, the pope showed great indulgence in not having the king himself whipped, but contenting himself with commanding him, on pain of damnation, to pay to the apostolic chamber41 the amount of two years’ revenue.
From this custom is derived42 that which still exists, of arming all the grand-penitentiaries in St. Peter’s at Rome with long wands instead of rods, with which they give gentle taps to the penitents, lying all their length on the floor. In this manner it was that Henry IV., of France, had his posteriors flogged by Cardinal43 Ossat and Duperron. So true is it that we have scarcely yet emerged from barbarism.
At the commencement of the thirteenth century fraternities of penitents were formed at Perosia and Bologna. Young men almost naked, with a rod in one hand and a small crucifix in the other, flogged themselves in the streets; while the women peeped through the window-blinds and whipped themselves in their chambers44.
These flagellators inundated45 Europe; there are many of them still to be found in Italy, in Spain, and even in France, at Perpignan. At the beginning of the sixteenth century it was very common for confessors to whip the posteriors of their penitents. A history of the Low Countries, composed by Meteren, relates that a cordelier named Adriacem, a great preacher at Bruges, used to whip his female penitents quite naked.
The Jesuit Edmund Auger46, confessor to Henry III., persuaded that unfortunate prince to put himself at the head of the flagellators.
Flogging the posteriors is practised in various convents of monks and nuns; from which custom there have sometimes resulted strange immodesties, over which we must throw a veil, in order to spare the blushes of such as wear the sacred veil, and whose sex and profession are worthy47 of our highest regard.
点击收听单词发音
1 catastrophes | |
n.灾祸( catastrophe的名词复数 );灾难;不幸事件;困难 | |
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2 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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3 frugal | |
adj.节俭的,节约的,少量的,微量的 | |
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4 abstain | |
v.自制,戒绝,弃权,避免 | |
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5 intoxicating | |
a. 醉人的,使人兴奋的 | |
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6 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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7 reverenced | |
v.尊敬,崇敬( reverence的过去式和过去分词 );敬礼 | |
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8 superstition | |
n.迷信,迷信行为 | |
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9 brawling | |
n.争吵,喧嚷 | |
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10 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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11 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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12 appease | |
v.安抚,缓和,平息,满足 | |
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13 inflicted | |
把…强加给,使承受,遭受( inflict的过去式和过去分词 ) | |
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14 swell | |
vi.膨胀,肿胀;增长,增强 | |
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15 antiquity | |
n.古老;高龄;古物,古迹 | |
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16 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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17 scourge | |
n.灾难,祸害;v.蹂躏 | |
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18 expiate | |
v.抵补,赎罪 | |
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19 snails | |
n.蜗牛;迟钝的人;蜗牛( snail的名词复数 ) | |
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20 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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21 lewdness | |
n. 淫荡, 邪恶 | |
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22 impaled | |
钉在尖桩上( impale的过去式和过去分词 ) | |
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23 wrath | |
n.愤怒,愤慨,暴怒 | |
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24 engraved | |
v.在(硬物)上雕刻(字,画等)( engrave的过去式和过去分词 );将某事物深深印在(记忆或头脑中) | |
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25 frantic | |
adj.狂乱的,错乱的,激昂的 | |
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26 mangled | |
vt.乱砍(mangle的过去式与过去分词形式) | |
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27 thighs | |
n.股,大腿( thigh的名词复数 );食用的鸡(等的)腿 | |
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28 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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29 immolate | |
v.牺牲 | |
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30 avert | |
v.防止,避免;转移(目光、注意力等) | |
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31 pestilence | |
n.瘟疫 | |
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32 precipitate | |
adj.突如其来的;vt.使突然发生;n.沉淀物 | |
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33 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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34 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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35 penitents | |
n.后悔者( penitent的名词复数 );忏悔者 | |
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36 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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37 scourging | |
鞭打( scourge的现在分词 ); 惩罚,压迫 | |
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38 penance | |
n.(赎罪的)惩罪 | |
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39 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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40 expiation | |
n.赎罪,补偿 | |
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41 chamber | |
n.房间,寝室;会议厅;议院;会所 | |
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42 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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43 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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44 chambers | |
n.房间( chamber的名词复数 );(议会的)议院;卧室;会议厅 | |
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45 inundated | |
v.淹没( inundate的过去式和过去分词 );(洪水般地)涌来;充满;给予或交予(太多事物)使难以应付 | |
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46 auger | |
n.螺丝钻,钻孔机 | |
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47 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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