I do not pretend to speak of the heresy2 of which Pope John XXII. was accused, who pretended that saints will not enjoy beatific3 vision until after the last judgment4. I give up this vision. My subject is the innumerable multitude of visions with which so many holy personages have been favored or tormented5; which so many idiots are believed to have seen; with which so many knavish6 men and women have duped the world, either to get the reputation of being favored by heaven, which is very flattering, or to gain money, which is still more so to rogues7 in general.
Calmet and Langlet have made ample collections of these visions. The most interesting in my opinion is the one which has produced the greatest effects, since it has tended to reform three parts of the Swiss — that of the young Jacobin Yetzer, with which I have already amused my dear reader. This Yetzer, as you know, saw the Holy Virgin8 and St. Barbara several times, who informed him of the marks of Jesus Christ. You are not ignorant of how he received, from a Jacobin confessor, a host powdered with arsenic9, and how the bishop10 of Lausanne would have had him burned for complaining that he was poisoned. You have seen, that these abominations were one of the causes of the misfortune which happened to the Bernese, of ceasing to be Catholic, Apostolical, and Roman.
I am sorry that I have no visions of this consequence to tell you of. Yet you will confess, that the vision of the reverend father Cordeliers of Orleans, in 1534, approaches the nearest to it, though still very distant. The criminal process which it occasioned is still in manuscript in the library of the king of France, No. 1770.
The illustrious house of St. Memin did great good to the convent of the Cordeliers, and had their vault11 in the church. The wife of a lord of St. Memin, provost of Orleans, being dead, her husband, believing that his ancestors had sufficiently12 impoverished13 themselves by giving to the monks14, gave the brothers a present which did not appear to them considerable enough. These good Franciscans conceived a plan for disinterring the deceased, to force the widower15 to have her buried again in their holy ground, and to pay them better. The project was not clever, for the lord of St. Memin would not have failed to bury her elsewhere. But folly16 often mixes with knavery17.
At first, the soul of the lady of St. Memin appeared only to two brothers. She said to them: “I am damned, like Judas, because my husband has not given sufficient.” The two knaves18 who related these words perceived not, that they must do more harm to the convent than good. The aim of the convent was to extort19 money from the lord of St. Memin, for the repose20 of his wife’s soul. Now, if Madame de St. Memin was damned, all the money in the world could not save her. They got no more; the Cordeliers lost their labor21.
At this time there was very little good sense in France: the nation had been brutalized by the invasion of the Franks, and afterwards by the invasion of scholastic22 theology; but in Orleans there were some persons who reasoned. If the Great Being permitted the soul of Madame de St. Memin to appear to two Franciscans, it was not natural, they thought, for this soul to declare itself damned like Judas. This comparison appeared to them to be unnatural23. This lady had not sold our Lord Jesus Christ for thirty deniers; she was not hanged; her intestines24 had not obtruded25 themselves; and there was not the slightest pretext26 for comparing her to Judas.
This caused suspicion; and the rumor27 was still greater in Orleans, because there were already heretics there who believed not in certain visions, and who, in admitting absurd principles, did not always fail to draw good conclusions. The Cordeliers, therefore, changed their battery, and put the lady in purgatory28.
She therefore appeared again, and declared that purgatory was her lot; but she demanded to be disinterred. It was not the custom to disinter those in purgatory; but they hoped that M. de St. Memin would prevent this extraordinary affront29, by giving money. This demand of being thrown out of the church augmented30 the suspicions. It was well known, that souls often appeared, but they never demanded to be disinterred.
From this time the soul spoke31 no more, but it haunted everybody in the convent and church. The brother Cordeliers exorcised it. Brother Peter of Arras adopted a very awkward manner of conjuring32 it. He said to it: “If thou art the soul of the late Madame de St. Memin, strike four knocks;” and the four knocks were struck. “If thou are damned, strike six knocks;” and the six knocks were struck. “If thou art still tormented in hell, because thy body is buried in holy ground, knock six more times;” and the other six knocks were heard still more distinctly. “If we disinter thy body, and cease praying to God for thee, wilt33 thou be the less damned? Strike five knocks to certify34 it to us;” and the soul certified35 it by five knocks.
This interrogation of the soul, made by Peter of Arras, was signed by twenty-two Cordeliers, at the head of which was the reverend father provincial36. This father provincial the next day asked it the same questions, and received the same answers.
It will be said, that the soul having declared that it was in purgatory, the Cordeliers should not have supposed that it was in hell; but it is not my fault if theologians contradict one another.
The lord of St. Memin presented a request to the king against the father Cordeliers. They presented a request on their sides; the king appointed judges, at the head of whom was Adrian Fumée, master of requests.
The procureur-general of the commission required that the said Cordeliers should be burned, but the sentence only condemned37 them to make the “amende honorable” with a torch in their bosom38, and to be banished39 from the kingdom. This sentence is of February 18, 1535.
After such a vision, it is useless to relate any others: they are all a species either of knavery or folly. Visions of the first kind are under the province of justice; those of the second are either visions of diseased fools, or of fools in good health. The first belong to medicine, the second to Bedlam40.
点击收听单词发音
1 glean | |
v.收集(消息、资料、情报等) | |
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2 heresy | |
n.异端邪说;异教 | |
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3 beatific | |
adj.快乐的,有福的 | |
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4 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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5 tormented | |
饱受折磨的 | |
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6 knavish | |
adj.无赖(似)的,不正的;刁诈 | |
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7 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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8 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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9 arsenic | |
n.砒霜,砷;adj.砷的 | |
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10 bishop | |
n.主教,(国际象棋)象 | |
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11 vault | |
n.拱形圆顶,地窖,地下室 | |
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12 sufficiently | |
adv.足够地,充分地 | |
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13 impoverished | |
adj.穷困的,无力的,用尽了的v.使(某人)贫穷( impoverish的过去式和过去分词 );使(某物)贫瘠或恶化 | |
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14 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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15 widower | |
n.鳏夫 | |
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16 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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17 knavery | |
n.恶行,欺诈的行为 | |
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18 knaves | |
n.恶棍,无赖( knave的名词复数 );(纸牌中的)杰克 | |
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19 extort | |
v.勒索,敲诈,强要 | |
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20 repose | |
v.(使)休息;n.安息 | |
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21 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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22 scholastic | |
adj.学校的,学院的,学术上的 | |
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23 unnatural | |
adj.不自然的;反常的 | |
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24 intestines | |
n.肠( intestine的名词复数 ) | |
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25 obtruded | |
v.强行向前,强行,强迫( obtrude的过去式和过去分词 ) | |
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26 pretext | |
n.借口,托词 | |
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27 rumor | |
n.谣言,谣传,传说 | |
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28 purgatory | |
n.炼狱;苦难;adj.净化的,清洗的 | |
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29 affront | |
n./v.侮辱,触怒 | |
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30 Augmented | |
adj.增音的 动词augment的过去式和过去分词形式 | |
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31 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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32 conjuring | |
n.魔术 | |
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33 wilt | |
v.(使)植物凋谢或枯萎;(指人)疲倦,衰弱 | |
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34 certify | |
vt.证明,证实;发证书(或执照)给 | |
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35 certified | |
a.经证明合格的;具有证明文件的 | |
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36 provincial | |
adj.省的,地方的;n.外省人,乡下人 | |
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37 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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38 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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39 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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40 bedlam | |
n.混乱,骚乱;疯人院 | |
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