Another class consists of those unfortunate beings, who hope to find peace only in solitude9. They fly a world which has pierced their heart with cruel wounds; and perhaps avow10, in words, an implacable hatred11 towards men. But their sensibility belies12 their avowal13; and we soothe14 their griefs, as soon as we ask their services.
[96]
Finally, there are those who strive only to render themselves singular, who are really less afflicted15, than whimsical; rather officious than observing. These would tire us with the avowal of their love of mankind, if they did not deem that they render themselves more piquant16 and original by declaring that they hate them.
We may excuse indignation towards prejudices, contradictions and vices. But how can man have merited hatred or contempt? Man is good. Such is his primitive17 character, which he can never entirely18 efface19. Good, but seduced20, erring21 and unhappy, he has claims upon our most tender interest.
I do not propose to vex22 the question whether man is born good? I consider him to be born without either virtue23 or vice4. But as he advances in life, nature arranges everything around him in such a manner, as ought to render him good. A mother is the first object that offers to his view. The first words which he hears express the tenderest affection. Caresses24 inspire his first sentiments; and his first occupations are sports.
Too soon, it is true, very different objects surround him. As he grows into life, he is struck with such a general spectacle of injustice25, as reverses his ideas, and sours his character. But, although the contagion26 reaches him, and the passions and prejudices degrade him, some traits of his primitive goodness will always remain in his heart.
Even those terrible enthusiasts27, who thrust themselves forward in the effervescence of party, who, to give triumph to their cause, blow up the incipient28 flame of civil discord29, and with an unshrinking hand raise the sword of proscription30, these fanatics31 may be strangers to every[97] humane32 sentiment. Yet many of them are seen to love their wives and children with tenderness, and to preserve in the bosom33 of their family, so to speak, the germs of innocence34. Robbers, the horror of society, whom the gibbet claims, honor themselves with some acts of humanity; and tyrants35 have their days of clemency36.
During great calamities37, natural sentiments develope themselves, and form a touching38 contrast with the scenes of horror with which they are surrounded. When a destructive conflagration39 is sweeping40 along a city, there are no distinctions, no animosities among the wretched sufferers, whom the same terror pursues. Enemies forget their hatred, and partisans41 their parties. The rich and poor cry out together. All love and aid each other. Misfortune has broken down the separating barriers of pride and prejudice, and they find each other good and equal.
Even upon the theatre of war, where the spectacle of destruction excites an appetite to destroy, we often discover affecting traces of humanity. At the siege of Mentz, in 1795, I remember that the advanced guards of the attack on the left, occupied an English garden, near the village of Montback. The garden was completely destroyed. The walks and labyrinths42 were changed, by the trampling43 of the soldiers, into high roads. Batteries were raised upon the mounds44, from distance to distance, around which still grew rare trees and shrubs45. The French bivouacs banished46 the verdure of the bowling47 greens; and in advance of them, a half overturned kiosk served for the front guard of the Austrians. The nearest water was on their side; the nearest wood on the side of the French. To obtain water, the French[98] threw their canteens to the Austrians, who filled them and sent them back again. When night drew on, the French soldiers, in return, cut wood for the Austrians, and dragged fagots between the videttes of the two armies. Thus, waiting the signal to cut each other’s throat, the advance guards lived in peace, and made exchanges like those between friendly people. This spectacle excited in me a profound emotion; and I was scarcely able to refrain from tears, in seeing men, so situated48, still good, on a soil red with blood.[24]
This primitive goodness is not the only beautiful trait which is continually developing to our view in human nature. For men to be generous, and magnanimous, the soul never entirely loses the elevation49, which it received from its author.
Under oppression, in degradation50, in slavery, men still preserve some impress of their first dignity. Those outrages52 which inflict53 personal humiliation54, are among the most frequent causes of revolutions; and, perhaps tyrants incur55 less danger in shedding the blood of citizens, than in insulting them. An outrage51 upon a woman was the signal of the liberty of Rome. A similar crime drew on the fall of the Pisistrati, who had found no obstacle in overturning the laws of their country. The Swiss and Danes supported the rigors56 of a tyrannic yoke57 in silence. They arose the first day in which their oppressors exacted of them an act of degradation. Genoa had been conquered. An Austrian officer struck a man of the lower class. The indignant Genoese flew to arms, and drove away their conquerors58.
Under the most absolute despotism, we sometimes see the subjects preserving magnanimous sentiments;[99] and not being able to give them a useful direction, put forth59, to serve their master, a courage equal to that with which free citizens honor themselves in serving their country. Of this I might cite striking proofs from the history of even barbarous nations.
A convincing demonstration60, that an innate61 principle of elevation exists in the soul, results from the universality of religious ideas. Man is discouraged by his errors, his infirmities and faults in vain. An interior voice admonishes62 him of his high destination. Transient as he is, and comparatively lost in the immensity of the universe, he invokes63 the Divinity to sanctify the union of his espousals, and to preside over the birth of his infants. He raises his voice to him over the tombs of his fathers. When the contemplation of the works of the Eternal has inspired him with humble64 sentiments of himself, he still deems himself superior to all the beings that surround him. Occupying but a point on the globe, his disquieting65 thoughts embrace the universe. He beholds66 time devouring67 the objects of his affections, crumbling68 monuments and overturning even the works of nature. From the midst of the ruins he aspires69 to immortality70.[24a]
What would not these sentiments, at once elevated and good, these precious germs produce, were they developed by happy circumstances! That they exist in the human bosom is a sufficient indication that we owe a tender interest to the being who possesses them. Let us love our kind, and cultivate the virtues71 which render us worthy72 of their affection.
点击收听单词发音
1 misanthrope | |
n.恨人类的人;厌世者 | |
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2 philosophic | |
adj.哲学的,贤明的 | |
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3 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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4 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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5 censure | |
v./n.责备;非难;责难 | |
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6 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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7 wield | |
vt.行使,运用,支配;挥,使用(武器等) | |
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8 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
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9 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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10 avow | |
v.承认,公开宣称 | |
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11 hatred | |
n.憎恶,憎恨,仇恨 | |
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12 belies | |
v.掩饰( belie的第三人称单数 );证明(或显示)…为虚假;辜负;就…扯谎 | |
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13 avowal | |
n.公开宣称,坦白承认 | |
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14 soothe | |
v.安慰;使平静;使减轻;缓和;奉承 | |
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15 afflicted | |
使受痛苦,折磨( afflict的过去式和过去分词 ) | |
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16 piquant | |
adj.辛辣的,开胃的,令人兴奋的 | |
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17 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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18 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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19 efface | |
v.擦掉,抹去 | |
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20 seduced | |
诱奸( seduce的过去式和过去分词 ); 勾引; 诱使堕落; 使入迷 | |
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21 erring | |
做错事的,错误的 | |
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22 vex | |
vt.使烦恼,使苦恼 | |
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23 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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24 caresses | |
爱抚,抚摸( caress的名词复数 ) | |
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25 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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26 contagion | |
n.(通过接触的疾病)传染;蔓延 | |
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27 enthusiasts | |
n.热心人,热衷者( enthusiast的名词复数 ) | |
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28 incipient | |
adj.起初的,发端的,初期的 | |
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29 discord | |
n.不和,意见不合,争论,(音乐)不和谐 | |
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30 proscription | |
n.禁止,剥夺权利 | |
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31 fanatics | |
狂热者,入迷者( fanatic的名词复数 ) | |
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32 humane | |
adj.人道的,富有同情心的 | |
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33 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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34 innocence | |
n.无罪;天真;无害 | |
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35 tyrants | |
专制统治者( tyrant的名词复数 ); 暴君似的人; (古希腊的)僭主; 严酷的事物 | |
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36 clemency | |
n.温和,仁慈,宽厚 | |
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37 calamities | |
n.灾祸,灾难( calamity的名词复数 );不幸之事 | |
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38 touching | |
adj.动人的,使人感伤的 | |
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39 conflagration | |
n.建筑物或森林大火 | |
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40 sweeping | |
adj.范围广大的,一扫无遗的 | |
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41 partisans | |
游击队员( partisan的名词复数 ); 党人; 党羽; 帮伙 | |
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42 labyrinths | |
迷宫( labyrinth的名词复数 ); (文字,建筑)错综复杂的 | |
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43 trampling | |
踩( trample的现在分词 ); 践踏; 无视; 侵犯 | |
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44 mounds | |
土堆,土丘( mound的名词复数 ); 一大堆 | |
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45 shrubs | |
灌木( shrub的名词复数 ) | |
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46 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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47 bowling | |
n.保龄球运动 | |
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48 situated | |
adj.坐落在...的,处于某种境地的 | |
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49 elevation | |
n.高度;海拔;高地;上升;提高 | |
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50 degradation | |
n.降级;低落;退化;陵削;降解;衰变 | |
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51 outrage | |
n.暴行,侮辱,愤怒;vt.凌辱,激怒 | |
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52 outrages | |
引起…的义愤,激怒( outrage的第三人称单数 ) | |
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53 inflict | |
vt.(on)把…强加给,使遭受,使承担 | |
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54 humiliation | |
n.羞辱 | |
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55 incur | |
vt.招致,蒙受,遭遇 | |
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56 rigors | |
严格( rigor的名词复数 ); 严酷; 严密; (由惊吓或中毒等导致的身体)僵直 | |
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57 yoke | |
n.轭;支配;v.给...上轭,连接,使成配偶 | |
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58 conquerors | |
征服者,占领者( conqueror的名词复数 ) | |
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59 forth | |
adv.向前;向外,往外 | |
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60 demonstration | |
n.表明,示范,论证,示威 | |
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61 innate | |
adj.天生的,固有的,天赋的 | |
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62 admonishes | |
n.劝告( admonish的名词复数 );训诫;(温和地)责备;轻责v.劝告( admonish的第三人称单数 );训诫;(温和地)责备;轻责 | |
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63 invokes | |
v.援引( invoke的第三人称单数 );行使(权利等);祈求救助;恳求 | |
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64 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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65 disquieting | |
adj.令人不安的,令人不平静的v.使不安,使忧虑,使烦恼( disquiet的现在分词 ) | |
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66 beholds | |
v.看,注视( behold的第三人称单数 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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67 devouring | |
吞没( devour的现在分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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68 crumbling | |
adj.摇摇欲坠的 | |
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69 aspires | |
v.渴望,追求( aspire的第三人称单数 ) | |
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70 immortality | |
n.不死,不朽 | |
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71 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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72 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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