Le Paradis des gens de lettres (French Edition)


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Sept heures. Y a-t-il des pardons pour les amours Qui imploreraient un retour? Le Sang parle. Revenu en de Pile Bourbon, M. La nature se tait. Fleurs de Corail. Le Verbe surprit Rome en sa luxure immonde. Pourquoi laisser encor vos muses endormies? Marseille, En Passant. Pourtant vous laissez les jaloux Ravir quelque chose de vous A chaque mot cruel ou doux Que vous leur dites. Je suis triste tout simplement. Dans la cour une voix ravie Chante un refrain toujours pareil Sur la route toujours suivie.

Mon mal est fini comme un drame. Or, M.

Michel Berger - Le Paradis Blanc (Clip officiel)

Silvestro entre autres. Plus tard, M. Il se recueillait. Pour M. A ce moment, M. Septembre Tout est calme. Pierre Rovert. Cachaient leur douceur bleue entre deux brins de jonc. Les Heures de la Muse. Mais qui dira surtout les souvenirs antiques Epars en ce pays? Les hauts faits, la valeur, les gloires, les reliques De ses illustres fils?

Je ne puis me passer de vous. Le son de la Syrinx est doux au soir tranquille. Memphis dormait. O Virgile! En janvier , M. Il chante la vie avec ses joies et ses tristesses. Je sais que la candeur de ses yeux ne ment pas. Comme ils sont exigeants! La Chanson des Hommes. Cette nuit, je me pendrai A quelque vieux marronnier, Non loin de ta porte.

Qui te rendrait jamais une telle tendresse? Jours heureux! La Blafarde , etc. Gabriel Randon fut de retour en France en Il connut alors Albert Samain, qui devint un de ses intimes. Il se lia aussi avec Dubus et Julien Leclercq, tous deux disparus. Cause un peu? Tu dis rien! Mon dieu mon dieu! Dans les derniers vers de M. Les Vierges. Nous nous aimons. Un peu de vent tressaille aux pentes du coteau. Il fait froid. Chaque jour notre corps nous semble plus lointain.

Que de baisers perdus! Tombeau de Jules Tellier, Dans le dernier livre de M. Le Chemin des Saisons. Et le sourire fin de ces Parisiennes! Es-tu morte? Puis le vent meurt avec la voix du muletier. Le soleil, rouge, tombe au bout du long sentier. Claveau, M.

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Enfin, il indique bien notre point de vue sur le monde, qui est, lui aussi, tout humain. Nous ne sommes ni mystiques ni sceptiques. Je fus un homme. Voir aussi la lettre de M. Salut, Maison! Assez de ce rire moqueur! Je respire! Et le reste, le reste est vain!

Il pleut, Les vitres tintent. Une porte, en battant sans fin, grince une plainte Mineure et monotone. Souffle le vent, batte la porte, Tombe la pluie!

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Il pleut… — La vie est belle! Je vis, je vais parmi des choses, Bonnes, mauvaises, je ne sais. Je ne sais pas. Rame, etc. Mais M. Filsde M. Ils seront des citoyens, etc. En , il fonda, avec M. Les Chants de la Vie Ardente. Terre, en vain tu te plains! O jeune homme, entends-la, ma parole nouvelle! Que mon corps tout entier se disperse en lambeaux! Je cueillerai la rose et prendrai les flambeaux! Le soir qui les grandit tombe sur leur destin. Ce laboureur pensif sous le ciel radieux Evoque je ne sais quel obscur sacerdoce.

O saveur du baiser! Les Voix de la Terre et du Temps. La peur les saisit. Mais pas un bruit Si loin de la terre ne passe,. Les vignobles heureux dans le fleuve se mirent. Il se juge, et sa douleur et son orgueil en sont accrus. Il rejette tout ce qui est net. Suivant M. Voici comment raisonue M. Quant au fond, M. Bienstock Fasquelle, Paris, Hiers bleus. Les premiers romans de M. Les bonheurs de jadis aux tristes souvenances Nous attendrissaient doucement.

Dont la jeune gloire Fleurit. Elle est morte. Namur, lo 12 avril Robert Arnaud signe ses vers du pseudonyme de Robert Randau. Son style est nerveux et puissant. La chair grille, chair de torture, odeur qui grise. Et quelles bouches enfantines. Est-ce un souffle sur une fleur? Un son de soie et de velours? En trevisions. Fils de M. La mer vient recouvrir le sable.

Qui me rendra la vie et les raisons de vivre! Ouvrez-moi la nature et sa grotte profonde! Si vous veniez trop tard! Je te consacrerai, dans ce temps, tous mes chants! Je dirai tout cela! A travers le Voile. Payen… M. Ajoutons que M. Charles, Paris, Adolphe Boschot et M. En elfet, M. Poinsot et son ami et collaborateur habituel, M. Auguste Dorchain, ensuite par M. Le vers de M. Poinsot est impressionniste.

Quoist, Le Havre, Mon Ame. O femme! Campion, a dit M. Comme la nuit, ce soir, descend perfidement! Rimes paysannes. Chacune de ses quatre planches Supporte de beaux draps de lin, Des nappes, des chemises blanches, Des robes, des rubans sans fin. Sully Prudhomme Vanier-Messein, Paris, Comme auteur dramatique, M. Et ce sera bien encore. Nous le croyons fermement. Et dos lors, il y a vers. Adolphe Boschot, un grief, que nous ne pouvons taire, subsistera toujours contre toute prosodie exclusive et formaliste. Il doit avoir sa place dans toutes les prosodies. Ex nihilo nihil.

Et nous protestons. Nous ne le croyons pas. La gageure tenue est bien bonne. Aux innocents les mains pleines! Nous nous en doutions. Le lecteur moderne est ce personnage. Elle nous a des airs de carnaval ou de rodomontades. Nos Colloques. Pourquoi pas? Sans doute convient-il de nous prononcer aussi sur le symbole. Mais qui trompe-t-on, grands dieux? Grande Revue 15 mai Le Cardonncl et Ch. O nature! Ou parle, parle enfin! Le Vavasseur, L.

Duval, J. Le nom de M. Poinsot Et Ch. Ma Cueillette. Nous passerons comme eux. Les Isolements. On entend brusquement le roulement profond. Il laisse devant lui toute la nourriture. En cela, il est de la grande race. Un ami?


  • Frédéric Jacques Temple;
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Allait-il au Dieu seul? Gabriel Nigond est un excellent paysagiste. Et voici son tablier bleu. Coquelicot, pervenche et mauve! Je voudrais pleurer, pas moyen! O mon Dieu, des douleurs pareilles! En effleurant son ventre blanc De ses cornes en demi-lune. Blaye, 4 juin Le Temple. Et puis nous parlerons.

Je dirai le beau jour. Chacun de mes contours enchante le regard.

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Amours divines et terrestres. Le couple humain, par moi, se transfigure en ange. Il va droit au but. Lugubre lieu! Dupouy fut un pur classique. Certainly not; for this limb is often sensible to involuntary motions. Consequently He who created thy body gives motion to this earthly tabernacle. And are the several ideas of which thy soul receives the impression formed by thyself?

Much less are they, since these pour in upon thy mind whether thou wilt or no; consequently thou receivest thy ideas from Him who created thy soul. But as He leaves thy affections at full liberty, He gives thy mind such ideas as thy affections may deserve; if thou livest in God, thou actest, thou thinkest in God. After this thou needest only but open thine eyes to that light which enlightens all mankind, and it is then thou wilt perceive the truth, and make others perceive it.

In my next letter I shall acquaint you with their history, which you will find more singular than their opinions. You have already heard that the Quakers date from Christ, who, according to them, was the first Quaker. Religion, say these, was corrupted a little after His death, and remained in that state of corruption about sixteen hundred years.

But there were always a few Quakers concealed in the world, who carefully preserved the sacred fire, which was extinguished in all but themselves, until at last this light spread itself in England in It was at the time when Great Britain was torn to pieces by the intestine wars which three or four sects had raised in the name of God, that one George Fox, born in Leicestershire, and son to a silk weaver, took it into his head to preach, and, as he pretended, with all the requisites of a true apostle-that is, without being able either to read or write.

He was about twenty-five years of age, irreproachable in his life and conduct, and a holy madman. He was equipped in leather from head to foot, and travelled from one village to another, exclaiming against war and the clergy. Had his invectives been levelled against the soldiery only he would have been safe enough, but he inveighed against ecclesiastics. Fox was seized at Derby, and being carried before a justice of peace, he did not once offer to pull off his leathern hat, upon which an officer gave him a great box of the ear, and cried to him, "Don't you know you are to appear uncovered before his worship?

The justice would have had him sworn before he asked him any questions. Fox praised the Lord all the way he went to the House of Correction, where the justice's order was executed with the utmost severity. The men who whipped this enthusiast were greatly surprised to hear him beseech them to give him a few more lashes for the good of his soul. There was no need of entreating these people; the lashes were repeated, for which Fox thanked them very cordially, and began to preach.

At first the spectators fell a-laughing, but they afterwards listened to him; and as enthusiasm is an epidemical distemper, many were persuaded, and those who scourged him became his first disciples. Being set at liberty, he ran up and down the country with a dozen proselytes at his heels, still declaiming against the clergy, and was whipped from time to time.

Being one day set in the pillory, he harangued the crowd in so strong and moving a manner, that fifty of the auditors became his converts, and he won the rest so much in his favour that, his head being freed tumultuously from the hole where it was fastened, the populace went and searched for the Church of England clergyman who had been chiefly instrumental in bringing him to this punishment, and set him on the same pillory where Fox had stood.

Fox was bold enough to convert some of Oliver Cromwell's soldiers, who thereupon quitted the service and refused to take the oaths. Oliver, having as great a contempt for a sect which would not allow its members to fight, as Sixtus Quintus had for another sect, Dove non si chiavava,1 began to persecute these new converts. The prisons were crowded with them, but persecution seldom has any other effect than to increase the number of proselytes. These came, therefore, from their confinement more strongly confirmed in the principles they had imbibed, and followed by their gaolers, whom they had brought over to their belief.

But the circumstances which contributed chiefly to the spreading of this sect were as follows:-Fox thought himself inspired, and consequently was of opinion that he must speak in a manner different from the rest of mankind. He thereupon began to writhe his body, to screw up his face, to hold in his breath, and to exhale it in a forcible manner, insomuch that the priestess of the Pythian god at Delphos could not have acted her part to better advantage.

Inspiration soon became so habitual to him that he could scarce deliver himself in any other manner. This was the first gift he communicated to his disciples. These aped very sincerely their master's several grimaces, and shook in every limb the instant the fit of inspiration came upon them, whence they were called Quakers. The vulgar attempted to mimic them; they trembled, they spake through the nose, they quaked and fancied themselves inspired by the Holy Ghost.

The only thing now wanting was a few miracles, and accordingly they wrought some. Fox, this modern patriarch, spoke thus to a justice of peace before a large assembly of people: "Friend, take care what thou dost; God will soon punish thee for persecuting His saints. The sudden death with which this justice was seized was not ascribed to his intemperance, but was universally looked upon as the effect of the holy man's predictions; so that this accident made more converts to Quakerism than a thousand sermons and as many shaking fits could have done.

Oliver, finding them increase daily, was desirous of bringing them over to his party, and for that purpose attempted to bribe them by money. However, they were incorruptible, which made him one day declared that this religion was the only one he had ever met with that had resisted the charms of gold.

The Quakers were several times persecuted under Charles II. At last Robert Barclay, a native of Scotland, presented to the King, in , his "Apology for the Quakers," a work as well drawn up as the subject could possibly admit. The dedication to Charles II. If, after all these warnings and advertisements, thou dost not turn unto the Lord with all thy heart, but forget Him who remembered thee in thy distress, and give up thyself to follow lust and vanity, surely great will be thy condemnation. A more surprising circumstance is, that this epistle, written by a private man of no figure, was so happy in its effects, as to put a stop to the persecution.

About this time arose the illustrious William Penn, who established the power of the Quakers in America, and would have made them appear venerable in the eyes of the Europeans, were it possible for mankind to respect virtue when revealed in a ridiculous light. William Penn, at twenty years of age, happening to meet with a Quaker1 in Cork, whom he had known at Oxford, this man made a proselyte of him; and William being a sprightly youth, and naturally eloquent, having a winning aspect, and a very engaging carriage, he soon gained over some of his intimates.

He carried matters so far, that he formed by insensible degrees a society of young Quakers, who met at his house; so that he was at the head of a sect when a little above twenty. Being returned, after his leaving Cork, to the Vice-Admiral his father, instead of falling upon his knees to ask his blessing, he went up to him with his hat on, and said, "Friend, I am very glad to see thee in good health.

The youth made no other answer to his father, than by exhorting him to turn Quaker also. At last his father confined himself to this single request, viz. Young Penn gave God thanks for permitting him so suffer to early in His cause, after which he went into the city, where he held forth, and made a great number of converts. The Church of England clergy found their congregations dwindle away, daily; and Penn being young, handsome, and of a graceful stature, the court as well as the city ladies flocked very devoutly to his meeting. The patriarch, George Fox, hearing of his great reputation, came to London though the journey was very long purely to see and converse with him.

Both resolved to go upon missions into foreign countries, and accordingly they embarked for Holland, after having left labourers sufficient to take care of the London vineyard. Their labours were crowned with success in Amsterdam, but a circumstance which reflected the greatest honour on them, and at the same time put their humility to the greatest trial, was the reception they met with from Elizabeth, the Princess Palatine, aunt to George I. She was then retired to The Hague, where she received these Friends, for so the Quakers were at that time called in Holland.

This princess had several conferences with them in her palace, and she at last entertained so favourable an opinion of Quakerism, that they confessed she was not far from the kingdom of heaven. The Friends sowed likewise the good seed in Germany, but reaped very little fruit; for the mode of "theeing" and "thouing" was not approved of in a country where a man is perpetually obliged to employ the titles of "highness" and "excellency.

The Vice-Admiral was reconciled to his son, and though of a different persuasion, embraced him tenderly. William made a fruitless exhortation to his father not to receive the sacrament, but to die a Quaker, and the good old man entreated his son William to wear buttons on his sleeves, and a crape hatband in his beaver, but all to no purpose. William Penn inherited very large possessions, part of which consisted in Crown debts due to the Vice-Admiral for sums he had advanced for the sea service. No moneys were at that time more insecure than those owing from the king.

Penn was obliged to go more than once, and "thee" and "thou" King Charles and his Ministers, in order to recover the debt, and at last, instead of specie, the Government, invested him with the right and sovereignty of a province of America, to the south of Maryland. Thus was a Quaker raised to sovereign power. Penn set sail for his new dominions with two ships freighted with Quakers, who followed his fortune. The country was then called Pennsylvania from William Penn, who there founded Philadelphia, now the most flourishing city in that country.

The first step he took was to enter into an alliance with his American neighbours, and this is the only treaty between those people and the Christians that was not ratified by an oath, and was never infringed. The new sovereign was at the same time the legislator of Pennsylvania, and enacted very wise and prudent laws, none of which have ever been changed since his time. The first is, to injure no person upon a religious account, and to consider as brethren all those who believe in one God. He had no sooner settled his government, but several American merchants came and peopled this colony.

The natives of the country, instead of flying into the woods, cultivated by insensible degrees a friendship with the peaceable Quakers. They loved these foreigners as much as they detested the other Christians who had conquered and laid waste America. In a little time a great number of these savages falsely so called , charmed with the mild and gentle disposition of their neighbours, came in crowds to William Penn, and besought him to admit them into the number of his vassals. It was very rare and uncommon for a sovereign to be "thee'd" and "thou'd" by the meanest of his subjects, who never took their hats off when they came into his presence; and as singular for a Government to be without one priest in it, and for a people to be without arms, either offensive or defensive; for a body of citizens to be absolutely undistinguished but by the public employments, and for neighbours not to entertain the least jealousy one against the other.

William Penn might glory in having brought down upon earth the so much boasted golden age, which in all probability never existed but in Pennsylvania. He returned to England to settle some affairs relating to his new dominions. After the death of King Charles II. The king's politics on this occasion agreed with his inclinations. He was desirous of pleasing the Quakers by annulling the laws made against Nonconformists, in order to have an opportunity, by this universal toleration, of establishing the Romish religion.

All the sectarists in England saw the snare that was laid for them, but did not give into it; they never failing to unite when the Romish religion, their common enemy, is to be opposed. But Penn did not think himself bound in any manner to renounce his principles, merely to favour Protestants to whom he was odious, in opposition to a king who loved him. He had established a universal toleration with regard to conscience in America, and would not have it thought that he intended to destroy it in Europe, for which reason he adhered so inviolably to King James, that a report prevailed universally of his being a Jesuit.

This calumny affected him very strongly, and he was obliged to justify himself in print. However, the unfortunate King James II. It was then the Quakers began to enjoy, by virtue of the laws, the several privileges they possess at this time. Penn having at last seen Quakerism firmly established in his native country, went back to Pennsylvania. His own people and the Americans received him with tears of joy, as though he had been a father who was returned to visit his children.

All the laws had been religiously observed in his absence, a circumstance in which no legislator had ever been happy but himself. After having resided some years in Pennsylvania he left it, but with great reluctance, in order to return to England, there to solicit some matters in favour of the commerce of Pennsylvania. But he never saw it again, he dying in Ruscombe, in Berkshire, in I am not able to guess what fate Quakerism may have in America, but I perceive it dwindles away daily in England.

In all countries where liberty of conscience is allowed, the established religion will at last swallow up all the rest. Quakers are disqualified from being members of Parliament; nor can they enjoy any post or preferment, because an oath must always be taken on these occasions, and they never swear. They are therefore reduced to the necessity of subsisting upon traffic. Their children, whom the industry of their parents has enriched, are desirous of enjoying honours, of wearing buttons and ruffles; and quite ashamed of being called Quakers they become converts to the Church of England, merely to be in the fashion.

England is properly the country of sectarists. Multae sunt mansiones in domo patris mei in my Father's house are many mansions. An Englishman, as one to whom liberty is natural, may go to heaven his own way. Nevertheless, though every one is permitted to serve God in whatever mode or fashion he thinks proper, yet their true religion, that in which a man makes his fortune, is the sect of Episcopalians or Churchmen, called the Church of England, or simply the Church, by way of eminence.

No person can possess an employment either in England or Ireland unless he be ranked among the faithful, that is, professes himself a member of the Church of England. This reason which carries mathematical evidence with it has converted such numbers of Dissenters of all persuasions, that not a twentieth part of the nation is out of the pale of the Established Church. The English clergy have retained a great number of the Romish ceremonies, and especially that of receiving, with a most scrupulous attention, their tithes. They also have the pious ambition to aim at superiority.

Moreover, they inspire very religiously their flock with a holy zeal against Dissenters of all denominations. This zeal was pretty violent under the Tories in the four last years of Queen Anne; but was productive of no greater mischief than the breaking the windows of some meeting-houses and the demolishing of a few of them.

For religious rage ceased in England with the civil wars, and was no more under Queen Anne than the hollow noise of a sea whose billows still heaved, though so long after the storm when the Whigs and Tories laid waste their native country, in the same manner as the Guelphs and Ghibellines formerly did theirs. It was absolutely necessary for both parties to call in religion on this occasion; the Tories declared for Episcopacy, and the Whigs, as some imagined, were for abolishing it; however, after these had got the upper hand, they contented themselves with only abridging it.

At the time when the Earl of Oxford and the Lord Bolingbroke used to drink healths to the Tories, the Church of England considered these noblemen as the defenders of its holy privileges. The lower House of Convocation kind of House of Commons composed wholly of the clergy, was in some credit at that time; at least the members of it had the liberty to meet, to dispute on ecclesiastical matters, to sentence impious books from time to time to the flames, that is, books written against themselves. The Ministry which is now composed of Whigs does not so much as allow those gentlemen to assemble, so that they are at this time reduced in the obscurity of their respective parishes to the melancholy occupation of praying for the prosperity of the Government whose tranquility they would willingly disturb.

With regard to the bishops, who are twenty-six in all, they still have seats in the House of Lords in spite of the Whigs, because the ancient abuse of considering them as barons subsists to this day. There is a clause, however, in the oath which the Government requires from these gentlemen, that puts their Christian patience to a very great trial, viz.

There are few bishops, deans, or other dignitaries, but imagine they are so jure divino; it is consequently a great mortification to them to be obliged to confess that they owe their dignity to a pitiful law enacted by a set of profane laymen. A learned monk Father Courayer wrote a book lately to prove the validity and succession of English ordinations. This book was forbid in France, but do you believe that the English Ministry were pleased with it? Far from it. Those damned Whigs don't care a straw whether the episcopal succession among them hath been interrupted or not, or whether Bishop Parker was consecrated as it is pretended in a tavern or a church; for these Whigs are much better pleased that the Bishops should derive their authority from the Parliament than from the Apostles.

The Lord Bolingbroke observed that this notion of divine right would only make so many tyrants in lawn sleeves, but that the laws made so many citizens.


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  6. With regard to the morals of the English clergy, they are more regular than those of France, and for this reason. All the clergy a very few excepted are educated in the Universities of Oxford or Cambridge, far from the depravity and corruption which reign in the capital. They are not called to dignities till very late, at a time of life when men are sensible of no other passion but avarice, that is, when their ambition craves a supply.

    Le paradis des gens de lettres

    Employments are here bestowed both in the Church and the army, as a reward for long services; and we never see youngsters made bishops or colonels immediately upon their laying aside the academical gown; and besides most of the clergy are married. The stiff and awkward air contracted by them at the University, and the little familiarity the men of this country have with the ladies, commonly oblige a bishop to confine himself to, and rest contented with, his own.

    Clergymen sometimes take a glass at the tavern, custom giving them a sanction on this occasion; and if they fuddle themselves it is in a very serious manner, and without giving the least scandal. That fable-mixed kind of mortal not to be defined , who is neither of the clergy nor of the laity; in a word, the thing called Abbe in France; is a species quite unknown in England.

    All the clergy here are very much upon the reserve, and most of them pedants. When these are told that in France young fellows famous for their dissoluteness, and raised to the highest dignities of the Church by female intrigues, address the fair publicly in an amorous way, amuse themselves in writing tender love songs, entertain their friends very splendidly every night at their own houses, and after the banquet is ended withdraw to invoke the assistance of the Holy Ghost, and call themselves boldly the successors of the Apostles, they bless God for their being Protestants.

    But these are shameless heretics, who deserve to be blown hence through the flames to old Nick, as Rabelais says, and for this reason I don't trouble myself about them. The Church of England is confined almost to the kingdom whence it received its name, and to Ireland, for Presbyterianism is the established religion in Scotland. This Presbyterianism is directly the same with Calvinism, as it was established in France, and is now professed at Geneva. As the priests of this sect receive but very inconsiderable stipends from their churches, and consequently cannot emulate the splendid luxury of bishops, they exclaim very naturally against honours which they can never attain to.

    Figure to yourself the haughty Diogenes trampling under foot the pride of Plato. The Scotch Presbyterians are not very unlike that proud though tattered reasoner. A Church of England minister appears as another Cato in presence of a juvenile, sprightly French graduate, who bawls for a whole morning together in the divinity schools, and hums a song in chorus with ladies in the evening; but this Cato is a very spark when before a Scotch Presbyterian. The latter affects a serious gait, puts on a sour look, wears a vastly broad-brimmed hat and a long cloak over a very short coat, preaches through the nose, and gives the name of the whore of Babylon to all churches where the ministers are so fortunate as to enjoy an annual revenue of five or six thousand pounds, and where the people are weak enough to suffer this, and to give them the titles of my lord, your lordship, or your eminence.

    These gentlemen, who have also some churches in England, introduced there the mode of grave and severe exhortations. To them is owing the sanctification of Sunday in the three kingdoms. People are there forbidden to work or take any recreation on that day, in which the severity is twice as great as that of the Romish Church. No operas, plays, or concerts are allowed in London on Sundays, and even cards are so expressly forbidden that none but persons of quality, and those we call the genteel, play on that day; the rest of the nation go either to church, to the tavern, or to see their mistresses.

    Though the Episcopal and Presbyterian sects are the two prevailing ones in Great Britain, yet all others are very welcome to come and settle in it, and live very sociably together, though most of their preachers hate one another almost as cordially as a Jansenist damns a Jesuit. Take a view of the Royal Exchange in London, a place more venerable than many courts of justice, where the representatives of all nations meet for the benefit of mankind.

    There the Jew, the Mahometan, and the Christian transact together, as though they all professed the same religion, and give the name of infidel to none but bankrupts. There thee Presbyterian confides in the Anabaptist, and the Churchman depends on the Quaker's word. At the breaking up of this pacific and free assembly, some withdraw to the synagogue, and others to take a glass. This man goes and is baptized in a great tub, in the name of the Father, Son, and Holy Ghost: that man has his son's foreskin cut off, whilst a set of Hebrew words quite unintelligible to him are mumbled over his child.

    Others retire to their churches, and there wait for the inspiration of heaven with their hats on, and all are satisfied. If one religion only were allowed in England, the Government would very possibly become arbitrary; if there were but two, the people would cut one another's throats; but as there are such a multitude, they all live happy and in peace.

    There is a little sect here composed of clergymen, and of a few very learned person among the laity, who, though they don't call themselves Arians or Socinians, do yet dissent entirely from St. Athanasius with regard to their notions of the Trinity, and declare very frankly that the Father is greater than the Son. Do you remember what is related of a certain orthodox bishop, who in order to convince an emperor of the reality of consubstantiation, put his hand under the chin of the monarch's son, and took him by the nose in presence of his sacred majesty?

    The emperor was going to order his attendants to throw the bishop out of the window, when the good old man gave him this handsome and convincing reason: "Since your majesty," said he, "is angry when your son has not due respect shown him, what punishment do you think will God the Father inflict on those who refuse His Son Jesus the titles due to Him? Be this as it will, the principles of Arius begin to revive, not only in England, but in Holland and Poland. The celebrated Sir Isaac Newton honoured this opinion so far as to countenance it.

    This philosopher thought that the Unitarians argued more mathematically than we do. But the most sanguine stickler for Arianism is the illustrious Dr. This man is rigidly virtuous, and of a mild disposition, is more fond of his tenets than desirous of propagating them, and absorbed so entirely in problems and calculations that he is a mere reasoning machine. It is he who wrote a book which is much esteemed and little understood, on the existence of God, and another, more intelligible, but pretty much contemned, on the truth of the Christian religion. He never engaged in scholastic disputes, which our friend calls venerable trifles.

    He only published a work containing all the testimonies of the primitive ages for and against the Unitarians, and leaves to the reader the counting of the voices and the liberty of forming a judgment. This book won the doctor a great number of partisans, and lost him the See of Canterbury but, in my humble opinion, he was out in his calculation, and had better have been Primate of all England than merely an Arian parson.

    You see that opinions are subject to revolutions as well as empires. Arianism, after having triumphed during three centuries, and been forgot twelve, rises at last out of its own ashes; but it has chosen a very improper season to make its appearance in, the present age being quite cloyed with disputes and sects.

    The members of this sect are, besides, too few to be indulged the liberty of holding public assemblies, which, however, they will, doubtless, be permitted to do in case they spread considerably. But people are now so very cold with respect to all things of this kind, that there is little probability any new religion, or old one, that may be revived, will meet with favour. Is it not whimsical enough that Luther, Calvin, and Zuinglius, all of 'em wretched authors, should have founded sects which are now spread over a great part of Europe, that Mahomet, though so ignorant, should have given a religion to Asia and Africa, and that Sir Isaac Newton, Dr.

    Clark, Mr. Locke, Mr. Le Clerc, etc. This it is to be born at a proper period of time. Were Cardinal de Retz to return again into the world neither his eloquence nor his intrigues would draw together ten women in Paris. Were Oliver Cromwell, he who beheaded his sovereign, and seized upon the kingly dignity, to rise from the dead, he would be a wealthy City trader, and no more. The members of the English Parliament are fond of comparing themselves to the old Romans.

    Not long since Mr. Shippen opened a speech in the House of Commons with these words, "The majesty of the people of England would be wounded. In my opinion, the majesty of the people of England has nothing in common with that of the people of Rome, much less is there any affinity between their Governments. There is in London a senate, some of the members whereof are accused doubtless very unjustly of selling their voices on certain occasions, as was done in Rome; this is the only resemblance.

    Besides, the two nations appear to me quite opposite in character, with regard both to good and evil. The Romans never knew the dreadful folly of religious wars, an abomination reserved for devout preachers of patience and humility. Marious and Sylla, Caesar and Pompey, Anthony and Augustus, did not draw their swords and set the world in a blaze merely to determine whether the flamen should wear his shirt over his robe, or his robe over his shirt, or whether the sacred chickens should eat and drink, or eat only, in order to take the augury.

    The English have hanged one another by law, and cut one another to pieces in pitched battles, for quarrels of as trifling nature. The sects of the Episcopalians and Presbyterians quite distracted these very serious heads for a time. But I fancy they will hardly ever be so silly again, they seeming to be grown wiser at their own expense; and I do not perceive the least inclination in them to murder one another merely about syllogisms, as some zealots among them once did.

    But here follows a more essential difference between Rome and England, which gives the advantage entirely to the later-viz. The English are the only people upon earth who have been able to prescribe limits to the power of kings by resisting them; and who, by a series of struggles, have at last established that wise Government where the Prince is all powerful to do good, and, at the same time, is restrained from committing evil; where the nobles are great without insolence, though there are no vassals; and where the people share in the Government without confusion.

    The House of Lords and that of the Commons divide the legislative power under the king, but the Romans had no such balance. The patricians and plebeians in Rome were perpetually at variance, and there was no intermediate power to reconcile them. The Roman senate, who were so unjustly, so criminally proud as not to suffer the plebeians to share with them in anything, could find no other artifice to keep the latter out of the administration than by employing them in foreign wars.

    They considered the plebeians as a wild beast, whom it behoved them to let loose upon their neighbours, for fear they should devour their masters. Thus the greatest defect in the Government of the Romans raised them to be conquerors. By being unhappy at home, they triumphed over and possessed themselves of the world, till at last their divisions sunk them to slavery. The Government of England will never rise to so exalted a pitch of glory, nor will its end be so fatal.

    The English are not fired with the splendid folly of making conquests, but would only prevent their neighbours from conquering. They are not only jealous of their own liberty, but even of that of other nations. The English have doubtless purchased their liberties at a very high price, and waded through seas of blood to drown the idol of arbitrary power.

    Other nations have been involved in as great calamities, and have shed as much blood; but then the blood they split in defence of their liberties only enslaved them the more. That which rises to a revolution in England is no more than a sedition in other countries. A city in Spain, in Barbary, or in Turkey, takes up arms in defence of its privileges, when immediately it is stormed by mercenary troops, it is punished by executioners, and the rest of the nation kiss the chains they are loaded with. The French are of opinion that the government of this island is more tempestuous than the sea which surrounds it, which indeed is true; but then it is never so but when the king raises the storm- when he attempts to seize the ship of which he is only the chief pilot.

    The civil wars of France lasted longer, were more cruel, and productive of greater evils than those of England; but none of these civil wars had a wise and prudent liberty for their object. In the detestable reigns of Charles IX. With regard to the last war of Paris, it deserves only to be hooted at. Methinks I see a crowd of schoolboys rising up in arms against their master, and afterwards whipped for it. Cardinal de Retz, who was witty and brave but to no purpose , rebellious without a cause, factious without design, and head of a defenseless party, caballed for caballing's sake, and seemed to foment the civil war merely out of diversion.

    The parliament did not know what he intended, nor what he did not intend. He levied troops by Act of Parliament, and the next moment cashiered them. He threatened, he begged pardon; he set a price upon Cardinal Mazarin's head, and afterwards congratulated him in a public manner. Our civil wars under Charles VI. After all, consider on one side Charles I.

    Weigh, I say, all these wicked attempts and then judge.

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    That mixture in the English Government, that harmony between King, Lords, and Commons, did not always subsist. England was enslaved for a long series of years by the Romans, the Saxons, the Danes, and the French successively. William the Conqueror particularly, ruled them with a rod of iron. He disposed as absolutely of the lives and fortunes of his conquered subjects as an eastern monarch; and forbade, upon pain of death, the English either fire or candle in their houses after eight o'clock; whether he did this to prevent their nocturnal meetings, or only to try, by this odd and whimsical prohibition, how far it was possible for one man to extend his power over his fellow-creatures.

    It is true, indeed, that the English had Parliaments before and after William the Conqueror, and they boast of them, as though these assemblies then called Parliaments, composed of ecclesiastical tyrants and of plunderers entitled barons, had been the guardians of the public liberty and happiness.

    The barbarians who came from the shores of the Baltic, and settled in the rest of Europe, brought with them the form of government called States or Parliaments, about which so much noise is made, and which are so little understood. Kings, indeed, were not absolute in those days; but then the people were more wretched upon that very account, and more completely enslaved. The chiefs of these savages, who had laid waste France, Italy, Spain, and England, made themselves monarchs.

    Their generals divided among themselves the several countries they had conquered, whence sprung those margraves, those peers, those barons, those petty tyrants, who often contested with their sovereigns for the spoils of whole nations. These were birds of prey fighting with an eagle for doves whose blood the victorious was to suck.

    Every nation, instead of being governed by one master, was trampled upon by a hundred tyrants. The priests soon played a part among them. Before this it had been the fate of the Gauls, the Germans, and the Britons, to be always governed by their Druids and the chiefs of their villages, an ancient kind of barons, not so tyrannical as their successors. These Druids pretended to be mediators between God and man. They enacted laws, they fulminated their excommunications, and sentenced to death. The bishops succeeded, by insensible degrees, to their temporal authority in the Goth and Vandal government.

    The popes set themselves at their head, and armed with their briefs, their bulls, and reinforced by monks, they made even kings tremble, deposed and assassinated them at pleasure, and employed every artifice to draw into their own purses moneys from all parts of Europe. The weak Ina, one of the tyrants of the Saxon Heptarchy in England, was the first monarch who submitted, in his pilgrimage to Rome, to pay St.

    Peter's penny equivalent very near to a French crown for every house in his dominions. The whole island soon followed his example; England became insensibly one of the Pope's provinces, and the Holy Father used to send from time to time his legates thither to levy exorbitant taxes. At last King John delivered up by a public instrument the kingdom of England to the Pope, who had excommunicated him; but the barons, not finding their account in this resignation, dethroned the wretched King John and seated Louis, father to St.

    Louis, King of France, in his place. However, they were soon weary of their new monarch, and accordingly obliged him to return to France. Whilst that the barons, the bishops, and the popes, all laid waste England, where all were for ruling; the most numerous, the most useful, even the most virtuous, and consequently the most venerable part of mankind, consisting of those who study the laws and the sciences, of traders, of artificers, in a word, of all who were not tyrants-that is, those who are called the people: these, I say, were by them looked upon as so many animals beneath the dignity of the human species.

    The Commons in those ages were far from sharing in the government, they being villains or peasants, whose labour, whose blood, were the property of their masters who entitled themselves the nobility. The major part of men in Europe were at that time what they are to this day in several parts of the world-they were villains or bondsmen of lords-that is, a kind of cattle bought and sold with the land. Many ages passed away before justice could be done to human nature-before mankind were conscious that it was abominable for many to sow, and but few reap.

    And was not France very happy, when the power and authority of those petty robbers was abolished by the lawful authority of kings and of the people? Happily, in the violent shocks which the divisions between kings and the nobles gave to empires, the chains of nations were more or less heavy.

    Liberty in England sprang from the quarrels of tyrants. This great Charter, which is considered as the sacred origin of the English liberties, shows in itself how little liberty was known. The title alone proves that the king thought he had a just right to be absolute; and that the barons, and even the clergy, forced him to give up the pretended right, for no other reason but because they were the most powerful.

    Magna Charta begins in this style: "We grant, of our own free will, the following privileges to the archbishops, bishops, priors, and barons of our kingdom," etc. The House of Commons is not once mentioned in the articles of this Charter-a proof that it did not yet exist, or that it existed without power. Mention is therein made, by name, of the freemen of England-a melancholy proof that some were not so. Such a liberty as this was not many removes from slavery. By Article XXI.

    The people considered this ordinance as a real liberty, though it was a greater tyranny. Henry VII. By this means the villains, afterwards acquiring riches by their industry, purchased the estates and country seats of the illustrious peers who had ruined themselves by their folly and extravagance, and all the lands got by insensible degrees into other hands.

    The power of the House of Commons increased every day. The families of the ancient peers were at last extinct; and as peers only are properly noble in England, there would be no such thing in strictness of law as nobility in that island, had not the kings created new barons from time to time, and preserved the body of peers, once a terror to them, to oppose them to the Commons, since become so formidable.

    All these new peers who compose the Higher House receive nothing but their titles from the king, and very few of them have estates in those places whence they take their titles. One shall be Duke of D--, though he has not a foot of land in Dorsetshire; and another is Earl of a village,though he scarce knows where it is situated.

    The peers have power, but it is only in the Parliament House. There is no such thing here as haute, moyenne, and basse justice-that is, a power to judge in all matters civil and criminal; nor a right or privilege of hunting in the grounds of a citizen, who at the same time is not permitted to fire a gun in his own field. No one is exempted in this country from paying certain taxes because he is a nobleman or a priest. All duties and taxes are settled by the House of Commons, whose power is greater than that of the Peers, though inferior to it in dignity.

    The spiritual as well as temporal Lords have the liberty to reject a Money Bill brought in by the Commons; but they are not allowed to alter anything in it, and must either pass or throw it out without restriction. When the Bill has passed the Lords and is signed by the king, then the whole nation pays, every man in proportion to his revenue or estate, not according to his title, which would be absurd. There is no such thing as an arbitrary subsidy or poll-tax, but a real tax on the lands, of all which an estimate was made in the reign of the famous King William III.

    The land-tax continues still upon the same foot, though the revenue of the lands is increased. Thus no one is tyrannised over, and every one is easy. The feet of the peasants are not bruised by wooden shoes; they eat white bread, are well clothed, and are not afraid of increasing their stock of cattle, nor of tiling their houses from any apprehension that their taxes will be raised the year following. The annual income of the estates of a great many commoners in England amounts to two hundred thousand livres, and yet these do not think it beneath them to plough the lands which enrich them, and on which they enjoy their liberty.

    As trade enriched the citizens in England, so it contributed to their freedom, and this freedom on the other side extended their commerce, whence arose the grandeur of the State. Trade raised by insensible degrees the naval power, which gives the English a superiority over the seas, and they now are masters of very near two hundred ships of war. Posterity will very probably be surprised to hear that an island whose only produce is a little lead, tin, fuller's-earth, and coarse wool, should become so powerful by its commerce, as to be able to send, in , three fleets at the same time to three different and far distanced parts of the globe.

    One before Gibraltar, conquered and still possessed by the English; a second to Porto Bello, to dispossess the King of Spain of the treasures of the West Indies; and a third into the Baltic, to prevent the Northern Powers from coming to an engagement. At the time when Louis XIV. Having no money, without which cities cannot be either taken or defended, he addressed himself to some English merchants. These, at an hour and a half's warning, lent him five millions, whereby he was enabled to deliver Turin, and to beat the French; after which he wrote the following short letter to the persons who had disbursed him the above-mentioned sums: "Gentlemen, I received your money, and flatter myself that I have laid it out to your satisfaction.

    When the Lord Townshend was Minister of State, a brother of his was content to be a City merchant; and at the time that the Earl of Oxford governed Great Britain, his younger brother was no more than a factor in Aleppo, where he chose to live, and where he died. This custom, which begins, however, to be laid aside, appears monstrous to Germans, vainly puffed up with their extraction. These think it morally impossible that the son of an English peer should be no more than a rich and powerful citizen, for all are princes in Germany. There have been thirty highnesses of the same name, all whose patrimony consisted only in their escutcheons and their pride.

    In France the title of marquis is given gratis to any one who will accept of it; and whosoever arrives at Paris from the midst of the most remote provinces with money in his purse, and a name terminating in ac or ille, may strut about, and cry, "Such a man as I! A man of my rank and figure! However, I need not say which is most useful to a nation; a lord, powdered in the tip of the mode, who knows exactly at what o'clock the king rises and goes to bed, and who gives himself airs of grandeur and state, at the same time that he is acting the slave in the ante-chamber of a prime minister; or a merchant, who enriches his country, despatches orders from his counting-house to Surat and Grand Cairo, and contributes to the felicity of the world.

    Letter XI : On Inoculation. It is inadvertently affirmed in the Christian countries of Europe that the English are fools and madmen. Fools, because they give their children the small-pox to prevent their catching it; and madmen, because they wantonly communicate a certain and dreadful distemper to their children, merely to prevent an uncertain evil. The English, on the other side, call the rest of the Europeans cowardly and unnatural. Cowardly, because they are afraid of putting their children to a little pain; unnatural, because they expose them to die one time or other of the small-pox.

    But that the reader may be able to judge whether the English or those who differ from them in opinion are in the right, here follows the history of the famed innoculation, which is mentioned with so much dread in France. The Circassian women have, from time immemorial, communicated the small-pox to their children when not above six months old by making an incision in the arm, and by putting into this incision a pustule, taken carefully from the body of another child. This pustule produces the same effect in the arm it is laid in as yeast in a piece of dough; it ferments, and diffuses through the whole mass of blood the qualities with which it is impregnated.

    The pustules of the child in whom the artificial small-pox has been thus inoculated are employed to communicate the same distemper to others. There is an almost perpetual circulation of it in Circassia; and when unhappily the small-pox has quite left the country, the inhabitants of it are in as great trouble and perplexity as other nations when their harvest has fallen short. The circumstance that introduced a custom in Circassia, which appears so singular to others, is nevertheless a cause common to all nations, I mean maternal tenderness and interest.

    The Circassians are poor, and their daughters are beautiful, and indeed, it is in them they chiefly trade. They furnish with beauties the seraglios of the Turkish Sultan, of the Persian Sophy, and of all those who are wealthy enough to purchase and maintain such precious merchandise. These maidens are very honourably and virtuously instructed to fondle and caress men; are taught dances of a very polite and effeminate kind; and how to heighten by the most voluptuous artifices the pleasures of their disdainful masters for whom they are designed.

    These unhappy creatures repeat their lesson to their mothers, in the same manner as little girls among us repeat their catechism without understanding one word they say. Now it often happened that, after a father and mother had taken the utmost care of the education of their children, they were frustrated of all their hopes in an instant. The small-pox getting into the family, one daughter died of it, another lost an eye, a third had a great nose at her recovery, and the unhappy parents were completely ruined.

    Even, frequently, when the small-pox became epidemical, trade was suspended for several years, which thinned very considerably the seraglios of Persia and Turkey. A trading nation is always watchful over its own interests, and grasps at every discovery that may be of advantage to its commerce. The Circassians observed that scarce one person in a thousand was ever attacked by a small-pox of a violent kind. That some, indeed, had this distemper very favourably three or four times, but never twice so as to prove fatal; in a word, that no one ever had it in a violent degree twice in his life.

    They observed farther, that when the small-pox is of the milder sort, and the pustules have only a tender, delicate skin to break through, they never leave the least scar in the face. From these natural observations they concluded, that in case an infant of six months or a year old should have a milder sort of small-pox, he would not die of it, would not be marked, nor be ever afflicted with it again. In order, therefore, to preserve the life and beauty of their children, the only thing remaining was to give them the small-pox in their infant years.

    This they did by inoculating in the body of a child a pustule taken from the most regular and at the same time the most favourable sort of small-pox that could be procured. The experiment could not possibly fail. The Turks, who are people of good sense, soon adopted this custom, insomuch that at this time there is not a bassa in Constantinople but communicates the small-pox to his children of both sexes immediately upon their being weaned. Some pretend that the Circassians borrowed this custom anciently from the Arabians; but we shall leave the clearing up of this point of history to some learned Benedictine, who will not fail to compile a great many folios on this subject, with the several proofs or authorities.

    All I have to say upon it is that, in the beginning of the reign of King George I. The chaplain represented to his lady, but to no purpose, that this was an un-Christian operation, and therefore that it could succeed with none but infidels. However, it had the most happy effect upon the son of the Lady Wortley Montague, who, at her return to England, communicated the experiment to the Princess of Wales, now Queen of England.

    It must be confessed that this princess, abstracted from her crown and titles, was born to encourage the whole circle of arts, and to do good to mankind. She appears as an amiable philosopher on the throne, having never let slip one opportunity of improving the great talents she received from Nature, nor of exerting her beneficence. It is she who, being informed that a daughter of Milton was living, but in miserable circumstances, immediately sent her a considerable present.

    It is she who protects the learned Father Courayer. It is she who condenscended to attempt a reconciliation between Dr. Clark and Mr. The moment this princess heard of inoculation, she caused an experiment of it to be made on four criminals sentenced to die, and by that means preserved their lives doubly; for she not only saved them from the gallows, but by means of this artificial small-pox prevented their ever having that distemper in a natural way, with which they would very probably have been attacked one time on other, and might have died of in a more advanced age.

    Le Paradis des gens de lettres (French Edition) Le Paradis des gens de lettres (French Edition)
    Le Paradis des gens de lettres (French Edition) Le Paradis des gens de lettres (French Edition)
    Le Paradis des gens de lettres (French Edition) Le Paradis des gens de lettres (French Edition)
    Le Paradis des gens de lettres (French Edition) Le Paradis des gens de lettres (French Edition)
    Le Paradis des gens de lettres (French Edition) Le Paradis des gens de lettres (French Edition)

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