When the magnanimous Hector determines to fight the magnanimous Achilles, and runs away with all possible speed, making the circuit of the city three times, in order to increase his vigor4; when Homer compares the light-footed Achilles, who pursues him, to a man that is asleep! and when Madame Dacier breaks into a rapture5 of admiration6 at the art and meaning exhibited in this passage, it is precisely7 then that Jupiter, desirous of saving the great Hector who has offered up to him so many sacrifices, bethinks him of consulting the destinies, upon weighing the fates of Hector and Achilles in a balance. He finds that the Trojan must inevitably8 be killed by the Greek, and is not only unable to oppose it, but from that moment Apollo, the guardian9 genius of Hector, is compelled to abandon him. It is not to be denied that Homer is frequently extravagant10, and even on this very occasion displays a contradictory11 flow of ideas, according to the privilege of antiquity; but yet he is the first in whom we meet with the notion of destiny. It may be concluded, then, that in his days it was a prevalent one.
The Pharisees, among the small nation of Jews, did not adopt the idea of a destiny till many ages after. For these Pharisees themselves, who were the most learned class among the Jews, were but of very recent date. They mixed up, in Alexandria, a portion of the dogmas of the Stoics12 with their ancient Jewish ideas. St. Jerome goes so far as to state that their sect13 is but a little anterior14 to our vulgar era.
Philosophers would never have required the aid of Homer, or of the Pharisees, to be convinced that everything is performed according to immutable15 laws, that everything is ordained16, that everything is, in fact, necessary. The manner in which they reason is as follows:
Either the world subsists17 by its own nature, by its own physical laws, or a Supreme18 Being has formed it according to His supreme laws: in both cases these laws are immovable; in both cases everything is necessary; heavy bodies tend towards the centre of the earth without having any power or tendency to rest in the air. Pear-trees cannot produce pine-apples. The instinct of a spaniel cannot be the instinct of an ostrich19; everything is arranged, adjusted, and fixed20.
Man can have only a certain number of teeth, hairs, and ideas; and a period arrives when he necessarily loses his teeth, hair, and ideas.
It is contradictory to say that yesterday should not have been; or that to-day does not exist; it is just as contradictory to assert that that which is to come will not inevitably be.
Could you derange21 the destiny of a single fly there would be no possible reason why you should not control the destiny of all other flies, of all other animals, of all men, of all nature. You would find, in fact, that you were more powerful than God.
Weak-minded persons say: “My physician has brought my aunt safely through a mortal disease; he has added ten years to my aunt’s life.” Others of more judgment22 say, the prudent23 man makes his own destiny.
Nullum numen abest, si sit Prudentia, sed te
Nos facimus, Fortuna, deam c?loque locamus.
— Juvenal, Sat. x. v. 365.
We call on Fortune, and her aid implore24,
While Prudence25 is the goddess to adore.
But frequently the prudent man succumbs26 under his destiny instead of making it; it is destiny which makes men prudent. Profound politicians assure us that if Cromwell, Ludlow, Ireton, and a dozen other parliamentary leaders, had been assassinated27 eight days before Charles I. had his head cut off, that king would have continued alive and have died in his bed; they are right; and they may add, that if all England had been swallowed up in the sea, that king would not have perished on a scaffold before Whitehall. But things were so arranged that Charles was to have his head cut off.
Cardinal28 d’Ossat was unquestionably more clever than an idiot of the petites maisons; but is it not evident that the organs of the wise d’Ossat were differently formed than those of that idiot? — Just as the organs of a fox are different from those of a crane or a lark29.
Your physician saved your aunt, but in so doing he certainly did not contradict the order of nature, but followed it. It is clear that your aunt could not prevent her birth in a certain place, that she could not help being affected30 by a certain malady31, at a certain time; that the physician could be in no other place than where he was, that your aunt could not but apply to him, that he could not but prescribe medicines which cured her, or were thought to cure her, while nature was the sole physician.
A peasant thinks that it hailed upon his field by chance; but the philosopher knows that there was no chance, and that it was absolutely impossible, according to the constitution of the world, for it not to have hailed at that very time and place.
There are some who, being shocked by this truth, concede only half of it, like debtors32 who offer one moiety33 of their property to their creditors34, and ask remission for the other. There are, they say, some events which are necessary, and others which are not so. It would be curious for one part of the world to be changed and the other not; that one part of what happens should happen inevitably, and another fortuitously. When we examine the question closely, we see that the doctrine35 opposed to that of destiny is absurd; but many men are destined36 to be bad reasoners, others not to reason at all, and others to persecute37 those who reason well or ill.
Some caution us by saying, “Do not believe in fatalism, for, if you do, everything appearing to you unavoidable, you will exert yourself for nothing; you will sink down in indifference38; you will regard neither wealth, nor honors, nor praise; you will be careless about acquiring anything whatever; you will consider yourself meritless and powerless; no talent will be cultivated, and all will be overwhelmed in apathy39.”
Do not be afraid, gentlemen; we shall always have passions and prejudices, since it is our destiny to be subjected to prejudices and passions. We shall very well know that it no more depends upon us to have great merit or superior talents than to have a fine head of hair, or a beautiful hand; we shall be convinced that we ought to be vain of nothing, and yet vain we shall always be.
I have necessarily the passion for writing as I now do; and, as for you, you have the passion for censuring40 me; we are both equally fools, both equally the sport of destiny. Your nature is to do ill, mine is to love truth, and publish it in spite of you.
The owl41, while supping upon mice in his ruined tower, said to the nightingale, “Stop your singing there in your beautiful arbor42, and come to my hole that I may eat you.” The nightingale replied, “I am born to sing where I am, and to laugh at you.”
You ask me what is to become of liberty: I do not understand you; I do not know what the liberty you speak of really is. You have been so long disputing about the nature of it that you do not understand it. If you are willing, or rather, if you are able to examine with me coolly what it is, turn to the letter L.
点击收听单词发音
1 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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2 antiquity | |
n.古老;高龄;古物,古迹 | |
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3 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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4 vigor | |
n.活力,精力,元气 | |
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5 rapture | |
n.狂喜;全神贯注;着迷;v.使狂喜 | |
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6 admiration | |
n.钦佩,赞美,羡慕 | |
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7 precisely | |
adv.恰好,正好,精确地,细致地 | |
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8 inevitably | |
adv.不可避免地;必然发生地 | |
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9 guardian | |
n.监护人;守卫者,保护者 | |
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10 extravagant | |
adj.奢侈的;过分的;(言行等)放肆的 | |
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11 contradictory | |
adj.反驳的,反对的,抗辩的;n.正反对,矛盾对立 | |
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12 stoics | |
禁欲主义者,恬淡寡欲的人,不以苦乐为意的人( stoic的名词复数 ) | |
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13 sect | |
n.派别,宗教,学派,派系 | |
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14 anterior | |
adj.较早的;在前的 | |
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15 immutable | |
adj.不可改变的,永恒的 | |
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16 ordained | |
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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17 subsists | |
v.(靠很少的钱或食物)维持生活,生存下去( subsist的第三人称单数 ) | |
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18 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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19 ostrich | |
n.鸵鸟 | |
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20 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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21 derange | |
v.使精神错乱 | |
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22 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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23 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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24 implore | |
vt.乞求,恳求,哀求 | |
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25 prudence | |
n.谨慎,精明,节俭 | |
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26 succumbs | |
不再抵抗(诱惑、疾病、攻击等)( succumb的第三人称单数 ); 屈从; 被压垮; 死 | |
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27 assassinated | |
v.暗杀( assassinate的过去式和过去分词 );中伤;诋毁;破坏 | |
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28 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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29 lark | |
n.云雀,百灵鸟;n.嬉戏,玩笑;vi.嬉戏 | |
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30 affected | |
adj.不自然的,假装的 | |
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31 malady | |
n.病,疾病(通常做比喻) | |
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32 debtors | |
n.债务人,借方( debtor的名词复数 ) | |
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33 moiety | |
n.一半;部分 | |
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34 creditors | |
n.债权人,债主( creditor的名词复数 ) | |
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35 doctrine | |
n.教义;主义;学说 | |
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36 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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37 persecute | |
vt.迫害,虐待;纠缠,骚扰 | |
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38 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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39 apathy | |
n.漠不关心,无动于衷;冷淡 | |
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40 censuring | |
v.指责,非难,谴责( censure的现在分词 ) | |
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41 owl | |
n.猫头鹰,枭 | |
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42 arbor | |
n.凉亭;树木 | |
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