Why did Louis XIV., who had so much taste for great monuments, for new foundations, for the fine arts, lose eight hundred millions of our money in seeing his cuirassiers and his household swim across the Rhine; in not taking Amsterdam; in stirring up nearly all Europe against him? What could he not have done with his eight hundred millions?
Why, when he reformed jurisprudence, did he reform it only by halves? Ought the numerous ancient customs, founded on the decretals and the canon law, to be still suffered to exist? Was it necessary that in the many causes called ecclesiastical, but which are in reality civil, appeal should be made to the bishop5; from the bishop to the metropolitan6; from the metropolitan to the primate7; and from the primate to Rome, “ad apostolos?” — as if the apostles had of old been the judges of the Gauls “en dernier ressort.”
Why, when Louis XIV. was outrageously8 insulted by Pope Alexander VII. — Chigi — did he amuse himself with sending into France for a legate, to make frivolous9 excuses, and with having a pyramid erected10 at Rome, the inscriptions11 over which concerned none but the watchmen of Rome — a pyramid which he soon after had abolished? Had it not been better to have abolished forever the simony by which every bishop and every abbot in Gaul pays to the Italian apostolic chamber12 the half of his revenue?
Why did the same monarch13, when still more grievously insulted by Innocent XI. — Odescalchi — who took the part of the prince of Orange against him, content himself with having four propositions maintained in his universities, and refuse the prayers of the whole magistracy, who solicited14 an eternal rupture15 with the court of Rome?
Why, in making the laws, was it forgotten to place all the provinces of the kingdom under one uniform law, leaving in existence a hundred different customs, and a hundred and forty-four different measures?
Why were the provinces of this kingdom still reputed foreign to one another, so that the merchandise of Normandy, on being conveyed by land into Brittany, pays duty, as if it came from England?
Why was not corn grown in Champagne16 allowed to be sold in Picardy without an express permission — as at Rome permission is obtained for three giuli to read forbidden books?
Why was France left so long under the reproach of venality17? It seemed to be reserved for Louis XIV. to abolish the custom of buying the right to sit as judges over men, as you buy a country house, and making pleaders pay fees to the judge, as tickets for the play are paid for at the door.
Why institute in a kingdom the offices and dignities of king’s counsellors: Inspectors18 of drink, inspectors of the shambles19, registrars20 of inventories21, controllers of fines, inspectors of hogs22, péréquateurs of tailles, fuel-measurers, assistant-measurers, fuelpilers, unloaders of green wood, controllers of timber, markers of timber, coal-measurers, corn-sifters, inspectors of calves23, controllers of poultry24, gaugers, assayers of brandy, assayers of beer, rollers of casks, unloaders of hay, floor-clearers, inspectors of ells, inspectors of wigs25?
These offices, in which doubtless consist the prosperity and splendor26 of an empire, formed numerous communities, which had each their syndics. This was all suppressed in 1719; but it was to make room for others of a similar kind, in the course of time. Would it not be better to retrench27 all the pomp and luxury of greatness, than miserably28 to support them by means so low and shameful29?
Why has a nation, often reduced to extremity30 and to some degree of humiliation31, still supported itself in spite of all the efforts made to crush it? Because that nation is active and industrious32. The people are like the bees: you take from them wax and honey, and they forthwith set to work to produce more.
Why, in half of Europe, do the girls pray to God in Latin, which they do not understand? Why, in the sixteenth century, when nearly all the popes and bishops33 notoriously had bastards34, did they persist in prohibiting the marriage of priests; while the Greek Church has constantly ordained35 that curates should have wives?
Why, in all antiquity36, was there no theological dispute, nor any people distinguished37 by a sectarian appellation38? The Egyptians were not called Isiacs or Osiriacs. The people of Syria were not named Cybelians. The Cretans had a particular devotion for Jupiter, but were not called Jupiterians. The ancient Latins were much attached to Saturn39, but there was not a village in all Latium called Saturnian. The disciples40 of the God of Truth, on the contrary, taking the title of their master himself, and calling themselves, like him, “anointed,” declared, as soon as they were able, eternal war against all nations that were not “anointed,” and made war upon one another for upwards41 of fourteen hundred years, taking the names of Arians, Manich?ans, Donatists, Hussites, Papists, Lutherans, Calvinists, etc. Even the Jansenists and Molinists have experienced no mortification42 so acute as that of not having it in their power to cut one another’s throats in pitched battle. Whence is this?
Why does a bookseller publicly sell the “Course of Atheism,” by the great Lucretius, printed for the dauphin, only son of Louis XIV., by order and under the direction of the wise duke of Montausier, and of the eloquent43 Bossuet, bishop of Meaux, and of the learned Huet, bishop of Avranches? There you find those sublime44 impieties45, those admirable lines against Providence46 and the immortality47 of the soul, which pass from mouth to mouth, through all after-ages:
Ex nihilo, nihil; in nihilum nil49 posse reverti.
From nothing, nought50; to nothing nought returns.
Tangere enim ac tangi nisi corpus nulla protest res.
Matter alone can touch and govern matter.
Nec bene pro4 meretis capitur, nec tangitur ira (Deus).
Nothing can flatter God, or cause his anger.
Tantum religio potuit suadere malorum.
How great the evil by religion caused!
Desipire est mortale eterno jungere et una
Consentire putare, et fungi51 mutua posse.
’Tis weak in mortals to attempt to join
To transient being that which lasts forever.
Nil igitur mors est, ad nos neque pertinet hilum.
When death is, we are not; the body dies, and with it all.
Mortalem tamen esse animam fatere necesse est.
There is no future; mortal is the soul.
Hinc Acherusia fit stultorum denique vita.
Hence ancient fools are superstition’s prey52.
And a hundred other lines which charm all nations — the immortal48 productions of a mind which believed itself to be mortal. Not only are these Latin verses sold in the Rue53 St. Jacques and on the Quai des Augustins, but you fearlessly purchase the translations made into all the patois54 derived55 from the Latin tongue — translations decorated with learned notes, which elucidate56 the doctrine57 of materialism58, collect all the proofs against the Divinity, and would annihilate59 it, if it could be destroyed. You find this book, bound in morocco, in the fine library of a great and devout60 prince, of a cardinal61, of a chancellor62, of an archbishop, of a round-capped president: but the first eighteen books of de Thou were condemned63 as soon as they appeared. A poor Gallic philosopher ventures to publish, in his own name, that if men had been born without fingers, they would never have been able to work tapestry64; and immediately another Gaul, who for his money has obtained a robe of office, requires that the book and the author be burned.
Why are scenic65 exhibitions anathematized by certain persons who call themselves of the first order in the state, seeing that such exhibitions are necessary to all the orders of the state, and that the laws of the state uphold them with equal splendor and regularity66?
Why do we abandon to contempt, debasement, oppression, and rapine, the great mass of those laborious67 and harmless men who cultivate the earth every day of the year, that we may eat of all its fruits? And why, on the contrary, do we pay respect, attention, and court, to the useless and often very wicked man who lives only by their labor2, and is rich only by their misery68?
Why, during so many ages, among so many men who sow the corn with which we are fed, has there been no one to discover that ridiculous error which teaches that the grain must rot in order to germinate69, and die to spring up again — an error which has led to many impertinent assertions, to many false comparisons, and to many ridiculous opinions?
Why, since the fruits of the earth are so necessary for the preservation70 of men and animals, do we find so many years, and so many centuries, in which these fruits are absolutely wanting? why is the earth covered with poisons in the half of Africa and of America? why is there no tract71 of land where there are not more insects than men? why does a little whitish and offensive secretion72 form a being which will have hard bones, desires, and thoughts? and why shall those beings be constantly persecuting73 one another? why does there exist so much evil, everything being formed by a God whom all Theists agree in calling good? why, since we are always complaining of our ills, are we constantly employed in redoubling them? why, since we are so miserable74, has it been imagined that to die is an evil — when it is clear that not to have been, before our birth, was no evil? why does it rain every day into the sea, while so many deserts demand rain, yet are constantly arid75? why and how have we dreams in our sleep, if we have no soul? and if we have one, how is it that these dreams are always so incoherent and so extravagant76? why do the heavens revolve77 from east to west, rather than the contrary way? why do we exist? why does anything exist?
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1
embellishing
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| v.美化( embellish的现在分词 )；装饰；修饰；润色 | |
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2
labor
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| 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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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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pro
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| n.赞成，赞成的意见，赞成者 | |
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bishop
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| n.主教，（国际象棋）象 | |
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metropolitan
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| adj.大城市的，大都会的 | |
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primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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8
outrageously
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| 凶残地； 肆无忌惮地； 令人不能容忍地； 不寻常地 | |
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frivolous
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| adj.轻薄的；轻率的 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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11
inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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14
solicited
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| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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rupture
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| n.破裂；(关系的)决裂；v.(使)破裂 | |
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champagne
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| n.香槟酒；微黄色 | |
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venality
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| n.贪赃枉法，腐败 | |
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inspectors
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| n.检查员( inspector的名词复数 )；（英国公共汽车或火车上的）查票员；（警察）巡官；检阅官 | |
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shambles
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| n.混乱之处；废墟 | |
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registrars
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| n.主管注册者( registrar的名词复数 )；记录者；登记员；注册主任 | |
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inventories
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| n.总结( inventory的名词复数 )；细账；存货清单（或财产目录）的编制 | |
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22
hogs
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| n.（尤指喂肥供食用的）猪( hog的名词复数 )；（供食用的）阉公猪；彻底地做某事；自私的或贪婪的人 | |
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23
calves
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| n.(calf的复数)笨拙的男子，腓；腿肚子( calf的名词复数 )；牛犊；腓；小腿肚v.生小牛( calve的第三人称单数 )；（冰川）崩解；生（小牛等），产（犊）；使（冰川）崩解 | |
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24
poultry
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| n.家禽，禽肉 | |
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wigs
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| n.假发，法官帽( wig的名词复数 ) | |
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splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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27
retrench
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| v.节省，削减 | |
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28
miserably
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| adv.痛苦地；悲惨地；糟糕地；极度地 | |
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29
shameful
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| adj.可耻的，不道德的 | |
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30
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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31
humiliation
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| n.羞辱 | |
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32
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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33
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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34
bastards
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| 私生子( bastard的名词复数 )； 坏蛋； 讨厌的事物； 麻烦事 （认为别人走运或不幸时说）家伙 | |
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35
ordained
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| 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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36
antiquity
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| n.古老；高龄；古物，古迹 | |
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37
distinguished
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| adj.卓越的，杰出的，著名的 | |
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appellation
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| n.名称，称呼 | |
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Saturn
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| n.农神，土星 | |
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40
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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41
upwards
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| adv.向上，在更高处...以上 | |
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42
mortification
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| n.耻辱，屈辱 | |
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43
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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44
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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45
impieties
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| n.不敬( impiety的名词复数 )；不孝；不敬的行为；不孝的行为 | |
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46
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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47
immortality
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| n.不死，不朽 | |
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48
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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49
nil
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| n.无，全无，零 | |
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50
nought
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| n.／adj.无，零 | |
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51
fungi
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| n.真菌，霉菌 | |
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52
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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53
rue
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| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
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54
patois
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| n.方言；混合语 | |
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55
derived
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| 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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56
elucidate
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| v.阐明，说明 | |
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57
doctrine
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| n.教义；主义；学说 | |
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58
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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59
annihilate
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| v.使无效；毁灭；取消 | |
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60
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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61
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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62
chancellor
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| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
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63
condemned
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| 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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64
tapestry
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| n.挂毯，丰富多采的画面 | |
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65
scenic
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| adj.自然景色的，景色优美的 | |
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66
regularity
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| n.规律性，规则性；匀称，整齐 | |
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67
laborious
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| adj.吃力的，努力的，不流畅 | |
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68
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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germinate
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| v.发芽；发生；发展 | |
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70
preservation
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| n.保护，维护，保存，保留，保持 | |
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71
tract
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| n.传单，小册子，大片(土地或森林) | |
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72
secretion
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| n.分泌 | |
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73
persecuting
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| （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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74
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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arid
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| adj.干旱的；(土地)贫瘠的 | |
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76
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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77
revolve
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| vi.(使)旋转；循环出现 | |
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