When the author of “Telemachus,” who was in high reputation at the court of Louis XIV., recommended men to love God in a manner which did not happen to coincide with that of the author of the “Funeral Orations,” the latter, who was a complete master of the weapons of controversy5, declared open war against him, and procured6 his condemnation8 in the ancient city of Romulus, where God was the very object most loved, after domination, ease, luxury, pleasure, and money.
If Madame Guyon had been acquainted with the story of the good old woman, who brought a chafingdish to burn paradise, and a pitcher9 of water to extinguish hell, that God might be loved for Himself alone, she would not perhaps have written so much as she did. She must inevitably10 have felt that she could herself never say anything better than that; but she loved God and nonsense so sincerely that she was imprisoned11 for four months, on account of her affectionate attachment12; treatment decidedly rigorous and unjust. Why punish as a criminal a woman whose only offence was composing verse in the style of the Abbé Cotin, and prose in the taste of the popular favorite Punchinello? It is strange that the author of “Telemachus” and the frigid13 loves of Eucharis should have said in his “Maxims of Saints,” after the blessed Francis de Sales: “I have scarcely any desires; but, were I to be born again, I should not have any at all. If God came to me, I would also go to Him; if it were not His will to come to me, I would stay where I was, and not go to Him.”
His whole work turns upon this proposition. Francis de Sales was not condemned14, but Fénelon was. Why should that have been? the reason is, that Francis de Sales had not a bitter enemy at the court of Turin, and that Fénelon had one at Versailles.
The most sensible thing that was written upon this mystical controversy is to be found perhaps in Boileau’s satire15, “On the Love of God,” although that is certainly by no means his best work.
Qui fait exactement ce que, ma loi commande,
A pour moi, dit ce Dieu, l’amour que je demande.
— F.p. xii. 99.
Attend exactly to my law’s command,
Such, says this God, the worship I demand.
If we must pass from the thorns of theology to those of philosophy, which are not so long and are less piercing, it seems clear that an object may be loved by any one without any reference to self, without any mixture of interested self-love. We cannot compare divine things to earthly ones, or the love of God to any other love. We have an infinity16 of steps to mount above our grovelling17 human inclinations18 before we can reach that sublime19 love. Since, however, we have nothing to rest upon except the earth, let us draw our comparisons from that. We view some masterpiece of art, in painting, sculpture, architecture, poetry, or eloquence20; we hear a piece of music that absolutely enchants21 our ears and souls; we admire it, we love it, without any return of the slightest advantage to ourselves from this attachment; it is a pure and refined feeling; we proceed sometimes so far as to entertain veneration22 or friendship for the author; and were he present should cordially embrace him.
This is almost the only way in which we can explain our profound admiration23 and the impulses of our heart towards the eternal architect of the world. We survey the work with an astonishment24 made up of respect and a sense of our own nothingness, and our heart warms and rises as much as possible towards the divine artificer.
But what is this feeling? A something vague and indeterminate — an impression that has no connection with our ordinary affections. A soul more susceptible25 than another, more withdrawn26 from worldly business and cares, may be so affected27 by the spectacle of nature as to feel the most ardent28 as well as pious29 aspirations30 towards the eternal Lord who formed it. Could such an amiable31 affection of the mind, could so powerful a charm, so strong an evidence of feeling, incur32 censure33? Was it possible in reality to condemn7 the affectionate and grateful disposition34 of the archbishop of Cambray? Notwithstanding the expressions of St. Francis de Sales, above given, he adhered steadily35 to this assertion, that the author may be loved merely and simply for the beauty of his works. With what heresy36 could he be reproached? The extravagances of style of a lady of Montargis, and a few unguarded expressions of his own, were not a little injurious to him.
Where was the harm that he had done? Nothing at present is known about the matter. This dispute, like numberless others, is completely annihilated37. Were every dogmatist to say to himself: “A few years hence no one will care a straw for my dogmas,” there would be far less dogmatizing in the world than there is! Ah! Louis the Fourteenth! Louis the Fourteenth! when two men of genius had departed so far from the natural scope and direction of their talents, as to write the most obscure and tiresome38 works ever written in your dominions39, how much better would it have been to have left them to their own wranglings!
Pour finir tous ces débats-là,
Tu n’avais qu’ à les laisser faire.
To end debates in such a tone
’Twas but to leave the men alone.
It is observable under all the articles of morality and history, by what an invisible chain, by what unknown springs, all the ideas that disturb our minds and all the events that poison our days are bound together and brought to co-operate in the formation of our destinies. Fénelon dies in exile in consequence of holding two or three mystical conversations with a pious but fanciful woman. Cardinal40 Bouillon, nephew of the great Turenne, is persecuted41 in consequence of not himself persecuting42 at Rome the archbishop of Cambray, his friend: he is compelled to quit France, and he also loses his whole fortune.
By a like chain of causes and effects, the son of a solicitor43 at Vire detects, in a dozen of obscure phrases of a book printed at Amsterdam, what is sufficient to fill all the dungeons44 of France with victims; and at length, from the depth of those dungeons arises a cry for redress45 and vengeance46, the echo of which lays prostrate47 on the earth an able and tyrannical society which had been established by an ignorant madman.
点击收听单词发音
1 kindled | |
(使某物)燃烧,着火( kindle的过去式和过去分词 ); 激起(感情等); 发亮,放光 | |
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2 hatred | |
n.憎恶,憎恨,仇恨 | |
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3 harass | |
vt.使烦恼,折磨,骚扰 | |
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4 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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5 controversy | |
n.争论,辩论,争吵 | |
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6 procured | |
v.(努力)取得, (设法)获得( procure的过去式和过去分词 );拉皮条 | |
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7 condemn | |
vt.谴责,指责;宣判(罪犯),判刑 | |
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8 condemnation | |
n.谴责; 定罪 | |
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9 pitcher | |
n.(有嘴和柄的)大水罐;(棒球)投手 | |
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10 inevitably | |
adv.不可避免地;必然发生地 | |
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11 imprisoned | |
下狱,监禁( imprison的过去式和过去分词 ) | |
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12 attachment | |
n.附属物,附件;依恋;依附 | |
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13 frigid | |
adj.寒冷的,凛冽的;冷淡的;拘禁的 | |
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14 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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15 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
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16 infinity | |
n.无限,无穷,大量 | |
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17 grovelling | |
adj.卑下的,奴颜婢膝的v.卑躬屈节,奴颜婢膝( grovel的现在分词 );趴 | |
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18 inclinations | |
倾向( inclination的名词复数 ); 倾斜; 爱好; 斜坡 | |
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19 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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20 eloquence | |
n.雄辩;口才,修辞 | |
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21 enchants | |
使欣喜,使心醉( enchant的第三人称单数 ); 用魔法迷惑 | |
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22 veneration | |
n.尊敬,崇拜 | |
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23 admiration | |
n.钦佩,赞美,羡慕 | |
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24 astonishment | |
n.惊奇,惊异 | |
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25 susceptible | |
adj.过敏的,敏感的;易动感情的,易受感动的 | |
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26 withdrawn | |
vt.收回;使退出;vi.撤退,退出 | |
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27 affected | |
adj.不自然的,假装的 | |
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28 ardent | |
adj.热情的,热烈的,强烈的,烈性的 | |
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29 pious | |
adj.虔诚的;道貌岸然的 | |
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30 aspirations | |
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
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31 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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32 incur | |
vt.招致,蒙受,遭遇 | |
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33 censure | |
v./n.责备;非难;责难 | |
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34 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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35 steadily | |
adv.稳定地;不变地;持续地 | |
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36 heresy | |
n.异端邪说;异教 | |
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37 annihilated | |
v.(彻底)消灭( annihilate的过去式和过去分词 );使无效;废止;彻底击溃 | |
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38 tiresome | |
adj.令人疲劳的,令人厌倦的 | |
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39 dominions | |
统治权( dominion的名词复数 ); 领土; 疆土; 版图 | |
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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 persecuted | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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42 persecuting | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的现在分词 ); 烦扰,困扰或骚扰某人 | |
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43 solicitor | |
n.初级律师,事务律师 | |
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44 dungeons | |
n.地牢( dungeon的名词复数 ) | |
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45 redress | |
n.赔偿,救济,矫正;v.纠正,匡正,革除 | |
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46 vengeance | |
n.报复,报仇,复仇 | |
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47 prostrate | |
v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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