A Philosophical Dictionary, Volume 05. VoltaireЧитать онлайн книгу.
were soon after removed: for these same astronomers, returning from the pole, examined afresh the degree to the north of Paris, measured by Picard, in 1677, and found it to be a hundred and twenty-three toises longer than it was according to Picard's measurement. If, then, Picard, with all his precautions, had made his degree one hundred and twenty-three toises too short, it was not at all unlikely that the degrees towards the south had in like manner been found too long. Thus the first error of Picard, having furnished the foundations for the measurements of the meridian, also furnished an excuse for the almost inevitable errors which very good astronomers might have committed in the course of these operations.
Unfortunately, other men of science found that, at the Cape of Good Hope, the degrees of the meridian did not agree with ours. Other measurements, taken in Italy, likewise contradicted those of France, and all were falsified by those of China. People again began to doubt, and to suspect, in my opinion quite reasonably, that the earth had protuberances. As for the English, though they are fond of travelling, they spared themselves the fatigue, and held fast their theory.
The difference between one diameter and the other is not more than five or six of our leagues – a difference immense in the eyes of a disputant, but almost imperceptible to those who consider the measurement of the globe only in reference to the purposes of utility which it may serve. A geographer could scarcely make this difference perceptible on a map; nor would a pilot be able to discover whether he was steering on a spheroid or on a sphere. Yet there have been men bold enough to assert that the lives of navigators depended on this question. Oh quackery! will you spare no degrees – not even those of the meridian?
FIGURED – FIGURATIVE
We say, a truth "figured" by a fable, by a parable; the church "figured" by the young spouse in Solomon's Song; ancient Rome "figured" by Babylon. A figurative style is constituted by metaphorical expressions, figuring the things spoken of – and disfiguring them when the metaphors are not correct.
Ardent imagination, passion, desire – frequently deceived – produce the figurative style. We do not admit it into history, for too many metaphors are hurtful, not only to perspicuity, but also to truth, by saying more or less than the thing itself.
In didactic works, this style should be rejected. It is much more out of place in a sermon than in a funeral oration, because the sermon is a piece of instruction in which the truth is to be announced; while the funeral oration is a declaration in which it is to be exaggerated.
The poetry of enthusiasm, as the epopee and the ode, is that to which this style is best adapted. It is less admissible in tragedy, where the dialogue should be natural as well as elevated; and still less in comedy, where the style must be more simple.
The limits to be set to the figurative style, in each kind, are determined by taste. Baltasar Gracian says, that "our thoughts depart from the vast shores of memory, embark on the sea of imagination, arrive in the harbor of intelligence, and are entered at the custom house of the understanding."
This is precisely the style of Harlequin. He says to his master, "The ball of your commands has rebounded from the racquet of my obedience." Must it not be owned that such is frequently that oriental style which people try to admire? Another fault of the figurative style is the accumulating of incoherent figures. A poet, speaking of some philosophers, has called them:
D'ambitieux pygmées
Qui sur leurs pieds vainement redressés
Et sur des monts d'argumens entassés
De jour en jour superbes Encelades,
Vont redoublant leurs folles escalades.
When philosophers are to be written against, it should be done better. How do ambitious pygmies, reared on their hind legs on mountains of arguments, continue escalades? What a false and ridiculous image! What elaborate dulness!
In an allegory by the same author, entitled the "Liturgy of Cytherea," we find these lines:
De toutes parts, autour de l'inconnue,
Ils vont tomber comme grêle menue,
Moissons des cœurs sur la terre jonchés,
Et des Dieux même à son char attachés.
De par Venus nous venons cette affaire
Si s'en retourne aux cieux dans son sérail,
En ruminant comment il pourra faire
Pour ramener la brebis au bercail.
Here we have harvests of hearts thrown on the ground like small hail; and among these hearts palpitating on the ground, are gods bound to the car of the unknown; while love, sent by Venus, ruminates in his seraglio in heaven, what he shall do to bring back to the fold this lost mutton surrounded by scattered hearts. All this forms a figure at once so false, so puerile, and so incoherent – so disgusting, so extravagant, so stupidly expressed, that we are astonished that a man, who made good verses of another kind, and was not devoid of taste, could write anything so miserably bad.
Figures, metaphors, are not necessary in an allegory; what has been invented with imagination may be told with simplicity. Plato has more allegories than figures; he often expresses them elegantly and without ostentation.
Nearly all the maxims of the ancient orientals and of the Greeks were in the figurative style. All those sentences are metaphors, or short allegories; and in them the figurative style has great effect in rousing the imagination and impressing the memory.
We know that Pythagoras said, "In the tempest adore the echo," that is, during civil broils retire to the country; and "Stir not the fire with the sword," meaning, do not irritate minds already inflamed. In every language, there are many common proverbs which are in the figurative style.
FIGURE IN THEOLOGY
It is quite certain, and is agreed by the most pious men, that figures and allegories have been carried too far. Some of the fathers of the church regard the piece of red cloth, placed by the courtesan Rahab at her window, for a signal to Joshua's spies, as a figure of the blood of Jesus Christ. This is an error of an order of mind which would find mystery in everything.
Nor can it be denied that St. Ambrose made very bad use of his taste for allegory, when he says, in his book of "Noah and the Ark," that the back door of the ark was a figure of our hinder parts.
All men of sense have asked how it can be proved that these Hebrew words, "maher, salas-has-has," (take quick the spoils) are a figure of Jesus Christ? How is Judah, tying his ass to a vine, and washing his cloak in the wine, also a figure of Him. How can Ruth, slipping into bed to Boaz, figure the church, how are Sarah and Rachel the church, and Hagar and Leah the synagogue? How, do the kisses of the Shunamite typify the marriage of the church? A volume might be made of these enigmas, which, to the best theologians of later times, have appeared to be rather far-fetched than edifying.
The danger of this abuse is fully admitted by Abbé Fleury, the author of the "Ecclesiastical History." It is a vestige of rabbinism; a fault into which the learned St. Jerome never fell. It is like oneiromancy, or the explanation of dreams. If a girl sees muddy water, when dreaming, she will be ill-married; if she sees clear water, she will have a good husband; a spider denotes money, etc. In short, will enlightened posterity believe it? The understanding of dreams has, for more than four thousand years, been made a serious study.
Symbolical Figures.
All nations have made use of them, as we have said in the article "emblem." But who began? Was it the Egyptians? It is not likely. We think we have already more than once proved that Egypt is a country quite new, and that many ages were requisite to save the country from inundations, and render it habitable. It is impossible that the Egyptians should have invented the signs of the zodiac, since the figures denoting our seed-time and harvest cannot coincide with theirs. When we cut our corn, their land is covered with water; and when we sow, their reaping time is approaching. Thus the bull of our zodiac and the girl bearing ears of corn cannot have come from Egypt.
Here is also an evident proof of the falsity of the new paradox, that the Chinese are an Egyptian colony. The characters