Thou dwelledst on the confines of Chald?a. Commentators2, worthy3 of their profession, pretend that thou didst believe in the resurrection, because, being prostrate4 on thy dunghill, thou hast said, in thy nineteenth chapter, that thou wouldst one day rise up from it. A patient who wishes his cure is not anxious for resurrection in lieu of it; but I would speak to thee of other things.
Confess that thou wast a great babbler; but thy friends were much greater. It is said that thou possessedst seven thousand sheep, three thousand camels, one thousand cows, and five hundred sheasses. I will reckon up their value:
livres.
Seven thousand sheep, at three livres ten sous apiece 22,500
Three thousand camels at fifty crowns apiece 450,000
A thousand cows, one with the other, cannot be valued at less than 80,000
And five hundred she-asses, at twenty francs an ass1 10,000
The whole amounts to 562,500
without reckoning thy furniture, rings and jewels.
I have been much richer than thou; and though I have lost a great part of my property and am ill, like thyself I have not murmured against God, as thy friends seem to reproach thee with sometimes doing.
I am not at all pleased with Satan, who, to induce thee to sin, and to make thee forget God, demanded permission to take away all thy property, and to give thee the itch5. It is in this state that men always have recourse to divinity. They are prosperous people who forgot God. Satan knew not enough of the world at that time; he has improved himself since; and when he would be sure of any one, he makes him a farmer-general, or something better if possible, as our friend Pope has clearly shown in his history of the knight6 Sir Balaam.
Thy wife was an impertinent, but thy pretended friends Eliphaz the Temanite, Bildad the Shuite, and Zophar, the Naamathite, were much more insupportable. They exhorted7 thee to patience in a manner that would have roused the mildest of men; they made thee long sermons more tiresome8 than those preached by the knave9 V— e at Amsterdam, and by so many other people.
It is true that thou didst not know what thou saidst, when exclaiming —“My God, am I a sea or a whale, to be shut up by Thee as in a prison?” But thy friends knew no more when they answered thee, “that the morn cannot become fresh without dew, and that the grass of the field cannot grow without water.” Nothing is less consolatory10 than this axiom.
Zophar of Naamath reproached thee with being a prater11; but none of these good friends lent thee a crown. I would not have treated thee thus. Nothing is more common than people who advise; nothing more rare than those who assist. Friends are not worth much, from whom we cannot procure12 a drop of broth13 if we are in misery14. I imagine that when God restored thy riches and health, these eloquent15 personages dared not present themselves before thee, hence the comforters of Job have become a proverb.
God was displeased16 with them, and told them sharply, in chap. xlii., that they were tiresome and imprudent, and he condemned17 them to a fine of seven bullocks and seven rams18, for having talked nonsense. I would have condemned them for not having assisted their friend.
I pray thee, tell me if it is true, that thou livedst a hundred and forty years after this adventure. I like to learn that honest people live long; but men of the present day must be great rogues19, since their lives are comparatively so short.
As to the rest, the book of Job is one of the most precious of antiquity20. It is evident that this book is the work of an Arab who lived before the time in which we place Moses. It is said that Eliphaz, one of the interlocutors, is of Teman, which was an ancient city of Arabia. Bildad was of Shua, another town of Arabia. Zophar was of Naamath, a still more eastern country of Arabia.
But what is more remarkable21, and which shows that this fable22 cannot be that of a Jew, is, that three constellations23 are spoken of, which we now call Arcturus, Orion, and the Pleiades. The Hebrews never had the least knowledge of astronomy; they had not even a word to express this science; all that regards the mental science was unknown to them, inclusive even of the term geometry.
The Arabs, on the contrary, living in tents, and being continually led to observe the stars, were perhaps the first who regulated their years by the inspection24 of the heavens.
The more important observation is, that one God alone is spoken of in this book. It is an absurd error to imagine that the Jews were the only people who recognized a sole God; it was the doctrine25 of almost all the East, and the Jews were only plagiarists in that as in everything else.
In chapter xxxviii. God Himself speaks to Job from the midst of a whirlwind, which has been since imitated in Genesis. We cannot too often repeat, that the Jewish books are very modern. Ignorance and fanaticism26 exclaim, that the Pentateuch is the most ancient book in the world. It is evident, that those of Sanchoniathon, and those of Thaut, eight hundred years anterior27 to those of Sanchoniathon; those of the first Zerdusht, the “Shasta,” the “Vedas” of the Indians, which we still possess; the “Five Kings of China”; and finally the Book of Job, are of a much remoter antiquity than any Jewish book. It is demonstrated that this little people could only have annals while they had a stable government; that they only had this government under their kings; that its jargon28 was only formed, in the course of time, of a mixture of Ph?nician and Arabic. These are incontestable proofs that the Ph?nicians cultivated letters a long time before them. Their profession was pillage29 and brokerage; they were writers only by chance. We have lost the books of the Egyptians and Ph?nicians, the Chinese, Brahmins, and Guebers; the Jews have preserved theirs. All these monuments are curious, but they are monuments of human imagination alone, in which not a single truth, either physical or historical, is to be learned. There is not at present any little physical treatise30 that would not be more useful than all the books of antiquity.
The good Calmet, or Dom Calmet (for the Benedictines like us to give them their Dom), that simple compiler of so many reveries and imbecilities; that man whom simplicity31 has rendered so useful to whoever would laugh at antique nonsense, faithfully relates the opinion of those who would discover the malady32 with which Job was attacked, as if Job was a real personage. He does not hesitate in saying that Job had the smallpox33, and heaps passage upon passage, as usual, to prove that which is not. He had not read the history of the smallpox by Astruc; for Astruc being neither a father of the Church nor a doctor of Salamanca, but a very learned physician, the good man Calmet knew not that he existed. Monkish34 compilers are poor creatures!
By an Invalid35, At the Baths of Aix-la-Chapelle.
点击收听单词发音
1 ass | |
n.驴;傻瓜,蠢笨的人 | |
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2 commentators | |
n.评论员( commentator的名词复数 );时事评论员;注释者;实况广播员 | |
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3 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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4 prostrate | |
v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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5 itch | |
n.痒,渴望,疥癣;vi.发痒,渴望 | |
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6 knight | |
n.骑士,武士;爵士 | |
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7 exhorted | |
v.劝告,劝说( exhort的过去式和过去分词 ) | |
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8 tiresome | |
adj.令人疲劳的,令人厌倦的 | |
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9 knave | |
n.流氓;(纸牌中的)杰克 | |
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10 consolatory | |
adj.慰问的,可藉慰的 | |
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11 prater | |
多嘴的人,空谈者 | |
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12 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
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13 broth | |
n.原(汁)汤(鱼汤、肉汤、菜汤等) | |
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14 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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15 eloquent | |
adj.雄辩的,口才流利的;明白显示出的 | |
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16 displeased | |
a.不快的 | |
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17 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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18 rams | |
n.公羊( ram的名词复数 );(R-)白羊(星)座;夯;攻城槌v.夯实(土等)( ram的第三人称单数 );猛撞;猛压;反复灌输 | |
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19 rogues | |
n.流氓( rogue的名词复数 );无赖;调皮捣蛋的人;离群的野兽 | |
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20 antiquity | |
n.古老;高龄;古物,古迹 | |
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21 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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22 fable | |
n.寓言;童话;神话 | |
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23 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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24 inspection | |
n.检查,审查,检阅 | |
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25 doctrine | |
n.教义;主义;学说 | |
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26 fanaticism | |
n.狂热,盲信 | |
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27 anterior | |
adj.较早的;在前的 | |
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28 jargon | |
n.术语,行话 | |
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29 pillage | |
v.抢劫;掠夺;n.抢劫,掠夺;掠夺物 | |
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30 treatise | |
n.专著;(专题)论文 | |
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31 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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32 malady | |
n.病,疾病(通常做比喻) | |
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33 smallpox | |
n.天花 | |
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34 monkish | |
adj.僧侣的,修道士的,禁欲的 | |
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35 invalid | |
n.病人,伤残人;adj.有病的,伤残的;无效的 | |
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