A Philosophical Dictionary, Volume 01. VoltaireЧитать онлайн книгу.
bee bee when they wanted their breakfast.
From exclamations formed by vowels as natural to children as croaking is to frogs, the transition to a complete alphabet is not so great as it may be thought. A mother must always have said to her child the equivalent of come, go, take, leave, hush! etc. These words represent nothing; they describe nothing; but a gesture makes them intelligible.
From these shapeless rudiments we have, it is true, an immense distance to travel before we arrive at syntax. It is almost terrifying to contemplate that from the simple word come, we have arrived at such sentences as the following: Mother, I should have come with pleasure, and should have obeyed your commands, which are ever dear to me, if I had not, when running towards you, fallen backwards, which caused a thorn to run into my left leg.
It appears to my astonished imagination that it must have required ages to adjust this sentence, and ages more to put it into language. Here we might tell, or endeavor to tell, the reader how such words are expressed and pronounced in every language of the earth, as father, mother, land, water, day, night, eating, drinking, etc., but we must, as much as possible, avoid appearing ridiculous.
The alphabetical characters, denoting at once the names of things, their number, and the dates of events, the ideas of men, soon became mysteries even to those who had invented the signs. The Chaldæans, the Syrians, and the Egyptians attributed something divine to the combination of the letters and the manner of pronouncing them. They believed that names had a force – a virtue – independently of the things which they represented; they went so far as to pretend that the word which signified power was powerful in itself; that which expressed an angel was angelic, and that which gave the idea of God was divine. The science of numbers naturally became a part of necromancy, and no magical operation could be performed without the letters of the alphabet.
Thus the clue to all knowledge led to every error. The magi of every country used it to conduct themselves into the labyrinth which they had constructed, and which the rest of mankind were not permitted to enter. The manner of pronouncing vowels and consonants became the most profound of mysteries, and often the most terrible. There was, among the Syrians and Egyptians, a manner of pronouncing Jehovah which would cause a man to fall dead.
St. Clement of Alexandria relates that Moses killed a king of Egypt on the spot by sounding this name in his ear, after which he brought him to life again by pronouncing the same word. St. Clement is very exact; he cites the author, the learned Artapanus. Who can impeach the testimony of Artapanus?
Nothing tended more to retard the progress of the human mind that this profound science of error which sprung up among the Asiatics with the origin of truth. The universe was brutalized by the very art that should have enlightened it. Of this we have great examples in Origen, Clement of Alexandria, Tertullian, etc.
Origen, in particular, expressly says: "If, when invoking God, or swearing by him, you call him the God of Abraham, Isaac, and Jacob you will, by these words, do things the nature and force of which are such that the evil spirits submit to those who pronounce them; but if you call him by another name as God of the roaring sea, etc., no effort will be produced. The name of Israel rendered in Greek will work nothing; but pronounce it in Hebrew with the other words required, and you will effect the conjuration."
The same Origen had these remarkable words: "There are names which are powerful from their own nature. Such are those used by the sages of Egypt, the magi of Persia, and the Brahmins of India. What is called magic is not a vain and chimerical art, as the Stoics and Epicureans pretend. The name Sabaoth and Adonai were not made for created beings, but belong to a mysterious theology which has reference to the creator; hence the virtue of these names when they are arranged and pronounced according to rule," etc.
It was by pronouncing letters according to the magical method, that the moon was made to descend to the earth. Virgil must be pardoned for having faith in this nonsense, and speaking of it seriously in his eighth eclogue:
Carmina de cœlo possunt de duecere lunam.
Pale Phœbe, drawn by verse, from heaven descends.
In short, the alphabet was the origin, of all man's knowledge, and of all his errors.
ABBÉ
The word abbé, let it be remembered, signifies father. If you become one you render a service to the state; you doubtless perform the best work that a man can perform; you give birth to a thinking being: in this action there is something divine. But if you are only Monsieur l'Abbé because you have had your head shaved, wear a small collar, and a short cloak, and are waiting for a fat benefice, you do not deserve the name of abbé.
The ancient monks gave this name to the superior whom they elected; the abbé was their spiritual father. What different things do the same words signify at different times! The spiritual abbé was once a poor man at the head of others equally poor: but the poor spiritual fathers have since had incomes of two hundred or four hundred thousand livres, and there are poor spiritual fathers in Germany who have regiments of guards.
A poor man, making a vow of poverty, and in consequence becoming a sovereign? Truly, this is intolerable. The laws exclaim against such an abuse; religion is indignant at it, and the really poor, who want food and clothing, appeal to heaven against Monsieur l'Abbé.
But I hear the abbés of Italy, Germany, Flanders, and Burgundy ask: "Why are not we to accumulate wealth and honors? Why are we not to become princes? The bishops are, who were originally poor, like us; they have enriched and elevated themselves; one of them has become superior even to kings; let us imitate them as far as we are able."
Gentlemen, you are right. Invade the land; it belongs to him whose strength or skill obtains possession of it. You have made ample use of the times of ignorance, superstition, and infatuation, to strip us of our inheritances, and trample us under your feet, that you might fatten on the substance of the unfortunate. Tremble, for fear that the day of reason will arrive!
ABBEY – ABBOT
An abbey is a religious community, governed by an abbot or an abbess.
The word abbot—abbas in Latin and Greek, abba in Chaldee and Syriac – came from the Hebrew ab, meaning father. The Jewish doctors took this title through pride; therefore Jesus said to his disciples: "Call no one your father upon the earth, for one is your Father who is in heaven."
Although St. Jerome was much enraged against the monks of his time, who, in spite of our Lord's command, gave or received the title of abbot, the Sixth Council of Paris decided that if abbots are spiritual fathers and beget spiritual sons for the Lord, it is with reason that they are called abbots.
According to this decree, if any one deserved this appellation it belonged most assuredly to St. Benedict, who, in the year 528, founded on Mount Cassino, in the kingdom of Naples, that society so eminent for wisdom and discretion, and so grave in its speech and in its style. These are the terms used by Pope St. Gregory, who does not fail to mention the singular privilege which it pleased God to grant to this holy founder – that all Benedictines who die on Mount Cassino are saved. It is not, then, surprising that these monks reckon sixteen thousand canonized saints of their order. The Benedictine sisters even assert that they are warned of their approaching dissolution by some nocturnal noise, which they call the knocks of St. Benedict.
It may well be supposed that this holy abbot did not forget himself when begging the salvation of his disciples. Accordingly, on the 21st of March, 543, the eve of Passion Sunday, which was the day of his death, two monks – one of them in the monastery, the other at a distance from it – had the same vision. They saw a long road covered with carpets, and lighted by an infinite number of torches, extending eastward from the monastery to heaven. A venerable personage appeared, and asked them for whom this road was made. They said they did not know. "It is that," rejoined he, "by which Benedict, the well-beloved of God, has ascended into heaven."
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