The Life and Opinions of Tristram Shandy, Gentleman. Laurence Sterne
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he gives them proper vent:—It was the identical thing which my father did:—for in the year sixteen, which was two years before I was born, he was at the pains of writing an express Dissertation simply upon the word Tristram,—shewing the world, with great candour and modesty, the grounds of his great abhorrence to the name.
When this story is compared with the title-page,—Will not the gentle reader pity my father from his soul?—to see an orderly and well-disposed gentleman, who tho' singular,—yet inoffensive in his notions,—so played upon in them by cross purposes;—to look down upon the stage, and see him baffled and overthrown in all his little systems and wishes; to behold a train of events perpetually falling out against him, and in so critical and cruel a way, as if they had purposedly been plann'd and pointed against him, merely to insult his speculations.—In a word, to behold such a one, in his old age, ill-fitted for troubles, ten times in a day suffering sorrow;—ten times in a day calling the child of his prayers Tristram!—Melancholy dissyllable of sound! which, to his ears, was unison to Nincompoop, and every name vituperative under heaven.—By his ashes! I swear it,—if ever malignant spirit took pleasure, or busied itself in traversing the purposes of mortal man,—it must have been here;—and if it was not necessary I should be born before I was christened, I would this moment give the reader an account of it.
Chapter 1.XX
—How could you, Madam, be so inattentive in reading the last chapter? I told you in it, That my mother was not a papist.—Papist! You told me no such thing, Sir.—Madam, I beg leave to repeat it over again, that I told you as plain, at least, as words, by direct inference, could tell you such a thing.—Then, Sir, I must have miss'd a page.—No, Madam, you have not miss'd a word.—Then I was asleep, Sir.—My pride, Madam, cannot allow you that refuge.—Then, I declare, I know nothing at all about the matter.—That, Madam, is the very fault I lay to your charge; and as a punishment for it, I do insist upon it, that you immediately turn back, that is as soon as you get to the next full stop, and read the whole chapter over again. I have imposed this penance upon the lady, neither out of wantonness nor cruelty; but from the best of motives; and therefore shall make her no apology for it when she returns back:—'Tis to rebuke a vicious taste, which has crept into thousands besides herself,—of reading straight forwards, more in quest of the adventures, than of the deep erudition and knowledge which a book of this cast, if read over as it should be, would infallibly impart with them—The mind should be accustomed to make wise reflections, and draw curious conclusions as it goes along; the habitude of which made Pliny the younger affirm, 'That he never read a book so bad, but he drew some profit from it.' The stories of Greece and Rome, run over without this turn and application,—do less service, I affirm it, than the history of Parismus and Parismenus, or of the Seven Champions of England, read with it.
–But here comes my fair lady. Have you read over again the chapter, Madam, as I desired you?—You have: And did you not observe the passage, upon the second reading, which admits the inference?—Not a word like it! Then, Madam, be pleased to ponder well the last line but one of the chapter, where I take upon me to say, 'It was necessary I should be born before I was christen'd.' Had my mother, Madam, been a Papist, that consequence did not follow. (The Romish Rituals direct the baptizing of the child, in cases of danger, before it is born;—but upon this proviso, That some part or other of the child's body be seen by the baptizer:—But the Doctors of the Sorbonne, by a deliberation held amongst them, April 10, 1733,—have enlarged the powers of the midwives, by determining, That though no part of the child's body should appear,—that baptism shall, nevertheless, be administered to it by injection,—par le moyen d'une petite canulle,—Anglice a squirt.—'Tis very strange that St. Thomas Aquinas, who had so good a mechanical head, both for tying and untying the knots of school-divinity,—should, after so much pains bestowed upon this,—give up the point at last, as a second La chose impossible,—'Infantes in maternis uteris existentes (quoth St. Thomas!) baptizari possunt nullo modo.'—O Thomas! Thomas! If the reader has the curiosity to see the question upon baptism by injection, as presented to the Doctors of the Sorbonne, with their consultation thereupon, it is as follows.)
It is a terrible misfortune for this same book of mine, but more so to the Republick of letters;—so that my own is quite swallowed up in the consideration of it,—that this self-same vile pruriency for fresh adventures in all things, has got so strongly into our habit and humour,—and so wholly intent are we upon satisfying the impatience of our concupiscence that way,—that nothing but the gross and more carnal parts of a composition will go down:—The subtle hints and sly communications of science fly off, like spirits upwards,—the heavy moral escapes downwards; and both the one and the other are as much lost to the world, as if they were still left in the bottom of the ink-horn.
I wish the male-reader has not pass'd by many a one, as quaint and curious as this one, in which the female-reader has been detected. I wish it may have its effects;—and that all good people, both male and female, from example, may be taught to think as well as read.
Memoire presente a Messieurs les Docteurs de Sorbonne Vide Deventer. Paris Edit. 4to, 1734, p. 366.
Un Chirurgien Accoucheur, represente a Messieurs les Docteurs de Sorbonne, qu'il y a des cas, quoique tres rares, ou une mere ne scauroit accoucher, & meme ou l'enfant est tellement renferme dans le sein de sa mere, qu'il ne fait paroitre aucune partie de son corps, ce qui seroit un cas, suivant les Rituels, de lui conferer, du moins sous condition, le bapteme. Le Chirurgien, qui consulte, pretend, par le moyen d'une petite canulle, de pouvoir baptiser immediatement l'enfant, sans faire aucun tort a la mere.—Il demand si ce moyen, qu'il vient de proposer, est permis & legitime, & s'il peut s'en servir dans les cas qu'il vient d'exposer.
Reponse
Le Conseil estime, que la question proposee souffre de grandes difficultes. Les Theologiens posent d'un cote pour principe, que le bapteme, qui est une naissance spirituelle, suppose une premiere naissance; il faut etre ne dans le monde, pour renaitre en Jesus Christ, comme ils l'enseignent. S. Thomas, 3 part. quaest. 88 artic. II. suit cette doctrine comme une verite constante; l'on ne peut, dit ce S. Docteur, baptiser les enfans qui sont renfermes dans le sein de leurs meres, & S. Thomas est fonde sur ce, que les enfans ne sont point nes, & ne peuvent etre comptes parmi les autres hommes; d'ou il conclud, qu'ils ne peuvent etre l'objet d'une action exterieure, pour recevoir par leur ministere, les sacremens necessaires au salut: Pueri in maternis uteris existentes nondum prodierunt in lucem ut cum aliis hominibus vitam ducant; unde non possunt subjici actioni humanae, ut per eorum ministerium sacramenta recipiant ad salutem. Les rituels ordonnent dans la pratique ce que les theologiens ont etabli sur les memes matieres, & ils deffendent tous d'une maniere uniforme, de baptiser les enfans qui sont renfermes dans le sein de leurs meres, s'ils ne sont paroitre quelque partie de leurs corps. Le concours des theologiens, & des rituels, qui sont les regles des dioceses, paroit former une autorite qui termine la question presente; cependant le conseil de conscience considerant d'un cote, que le raisonnement des theologiens est uniquement fonde sur une raison de convenance, & que la deffense des rituels suppose que l'on ne peut baptiser immediatement les enfans ainsi renfermes dans le sein de leurs meres, ce qui est contre la supposition presente; & d'un autre cote, considerant que les memes theologiens enseignent, que l'on peut risquer les sacremens que Jesus Christ a etablis comme des moyens faciles, mais necessaires pour sanctifier les hommes; & d'ailleurs estimant, que les enfans renfermes dans le sein de leurs meres, pourroient etre capables de salut, parcequ'ils sont capables de damnation;—pour ces considerations, & en egard a l'expose, suivant lequel on assure avoir trouve un moyen certain de baptiser ces enfans ainsi renfermes, sans faire aucun tort a la mere, le Conseil estime que l'on pourroit se servir du moyen propose, dans la confiance qu'il a, que Dieu n'a point laisse ces sortes d'enfans sans aucuns secours, & supposant, comme il est expose, que le moyen dont il s'agit est propre a leur procurer le bapteme; cependant comme il s'agiroit, en autorisant la pratique proposee, de changer une regle universellement etablie, le Conseil croit que celui qui consulte doit s'addresser a son eveque, & a qui il appartient de juger de l'utilite, & du danger du moyen propose, & comme, sous le bon plaisir de l'eveque, le Conseil estime qu'il faudroit recourir au Pape, qui a le droit d'expliquer les regles de l'eglise, & d'y deroger dans le cas, ou la loi ne scauroit obliger, quelque sage & quelque utile que paroisse la maniere de baptiser dont il s'agit, le