Woman is not the intellectual inferior of man. She has lacked — not mind — but opportunity. In the long night of barbarism physical strength, and the cruelty to use it, were the badges of superiority. Muscle was more than mind. In the ignorant age of Faith the loving nature of woman was abused, her conscience was rendered morbid12 and diseased. It might almost be said that she was betrayed by her own virtues14. At best, she secured, not opportunity, but flattery, the preface to degradation15. She was deprived of liberty and without that nothing is worth the having. She was taught to obey without question, and to believe without thought. There were universities for men before the alphabet had been taught to woman. At the intellectual feast there were no places for wives and mothers. Even now they sit at the second table and eat the crusts and crumbs16. The schools for women, at the present time, are just far enough behind those for men to fall heirs to the discarded. On the same principle, when a doctrine17 becomes too absurd for the pulpit, it is given to the Sunday School. The ages of muscle and miracle — of fists and faith — are passing away. Minerva occupies at last a higher niche18 than Hercules. Now, a word is stronger than a blow.
At last we see women who depend upon themselves — who stand self poised19 the shocks of this sad world without leaning for support against a church — who do not go to the literature of barbarism for consolation20, nor use the falsehoods and mistakes of the past for the foundation of their hope — women brave enough and tender enough to meet and bear the facts and fortunes of this world.
The men who declare that woman is the intellectual inferior of man, do not, and cannot, by offering themselves in evidence, substantiate21 their declaration.
Yet, I must admit that there are thousands of wives who still have faith in the saving power of superstition — who still insist on attending church while husbands prefer the shores, the woods, or the fields. In this way families are divided. Parents grow apart, and unconsciously the pearl of greatest price is thrown away. The wife ceases to be the intellectual companion of the husband. She reads the “Christian Register,” sermons in the Monday papers, and a little gossip about folks and fashions, while he studies the works of Darwin, Haeckel and Humboldt. Their sympathies become estranged22. They are no longer mental friends. The husband smiles at the follies23 of the wife and she weeps for the supposed sins of the husband. Such wives should read this book. They should not be satisfied to remain forever in the cradle of thought, amused with the toys of superstition.
The parasite24 of woman is the priest.
It must also be admitted that there are thousands of men who believe that superstition is good for women and children — who regard falsehood as the fortress25 of virtue13, and feel indebted to ignorance for the purity of daughters and the fidelity26 of wives. These men think of priests as detectives in disguise, and regard God as a policeman who prevents elopements. Their opinions about religion are as correct as their estimate of woman.
The church furnishes but little food for the mind. People of intelligence are growing tired of the platitudes28 of the pulpit — the iterations of the itinerants29. The average sermon is “as tedious as a twice-told tale vexing30 the ears of a drowsy31 man.”
One Sunday a gentleman who is a great inventor called at my house. Only a few words had passed between us, when he arose, saying that he must go as it was time for church. Wondering that a man of his mental wealth could enjoy the intellectual poverty of the pulpit, I asked for an explanation, and he gave me the following: “You know that I am an inventor. Well, the moment my mind becomes absorbed in some difficult problem, I am afraid that something may happen to distract my attention. Now, I know that I can sit in church for an hour without the slightest danger of having the current of my thought disturbed.”
Most women cling to the Bible because they have been taught that to give up that book is to give up all hope of another life — of ever meeting again the loved and lost. They have also been taught that the Bible is their friend, their defender32, and the real civilizer33 of man.
Now if they will only read this book — these three lectures, without fear, and then read the Bible, they will see that the truth or falsity of the dogma of inspiration has nothing to do with the question of immortality34. Certainly the Old Testament35 does not teach us that there is another life, and upon that question, even the New is obscure and vague. The hunger of the heart finds only a few small and scattered36 crumbs. There is nothing definite, solid, and satisfying. United with the idea of immortality we find the absurdity of the resurrection. A prophecy that depends for its fulfillment upon an impossibility, cannot satisfy the brain or heart.
There are but few who do not long for a dawn beyond the night. And this longing37 is born of, and nourished by, the heart. Love wrapped in shadow — bending with tear-filled eyes above its dead, convulsively clasps the outstretched hand of hope.
I had the pleasure of introducing Helen H. Gardener to her first audience, and in that introduction said a few words that I will repeat,
“We do not know, we can not say whether death is a wall or a door, the beginning or end of a day, the spreading of pinions27 to soar, or the folding forever of wings. The rise or the set of a sun, of an endless life that brings rapture38 and love to every one.
“Under the seven-hued arch of hope let the dead sleep.”
They will also discover, as they read the “Sacred Volume,” that it is not the friend of woman. They will find that the writers of that book, for the most part, speak of woman as a poor beast of burden — a serf, a drudge39, a kind of necessary evil — as mere40 property. Surely a book that upholds polygamy is not the friend of wife and mother.
Even Christ did not place woman on an equality with man. He said not one word about the sacredness of home, the duties of the husband to the wife — nothing calculated to lighten the hearts of those who bear the saddest burdens of this life.
They will also find that the Bible has not civilized41 mankind. A book that establishes and defends slavery and wanton war is not calculated to soften42 the hearts of those who believe implicitly43 that it is the work of God. A book that not only permits, but commands religious persecution44, has not in my judgment45 developed the affectional nature of man. Its influence has been bad and bad only. It has filled the world with bitterness, revenge, and crime, and retarded46 in countless47 ways the progress of our race.
The writer of this little volume has read the Bible with open eyes. The mist of sentimentality has not clouded her vision.
She has had the courage to tell the result of her investigations48. She has been quick to discover contradictions. She appreciates the humorous side of the stupidly solemn. Her heart protests against the cruel, and her brain rejects the childish, the unnatural49, and absurd. There is no misunderstanding between her head and heart. She says what she thinks, and feels what she says.
No human being can answer her arguments. There is no answer. All the priests in the world cannot explain away her objections. There is no explanation. They should remain dumb, unless they can show that the impossible is the probable — that slavery is better than freedom — that polygamy is the friend of woman — that the innocent can justly suffer for the guilty, and that to persecute50 for opinion’s sake is an act of love and worship.
Wives who cease to learn — who simply forget and believe, will fill the evening of their lives with barren sighs and bitter tears. The mind should outlast51 youth.
If, when beauty fades, Thought, the deft52 and unseen sculptor53, hath not left his subtle lines upon the face, then all is lost. No charm is left. The light is out. There is no flame within to glorify54 the wrinkled clay.
ROBERT G. INGERSOLL.
Hoffman House,
New York, July 22, 1885.
Hoffman House,
New York, July 22, 1885.
点击收听单词发音
1 refreshing | |
adj.使精神振作的,使人清爽的,使人喜欢的 | |
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2 thoroughly | |
adv.完全地,彻底地,十足地 | |
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3 conscientious | |
adj.审慎正直的,认真的,本着良心的 | |
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4 corrupted | |
(使)败坏( corrupt的过去式和过去分词 ); (使)腐化; 引起(计算机文件等的)错误; 破坏 | |
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5 creed | |
n.信条;信念,纲领 | |
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6 shudderingly | |
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7 loathe | |
v.厌恶,嫌恶 | |
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8 acquiescence | |
n.默许;顺从 | |
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9 impudent | |
adj.鲁莽的,卑鄙的,厚颜无耻的 | |
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10 superstition | |
n.迷信,迷信行为 | |
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11 absurdity | |
n.荒谬,愚蠢;谬论 | |
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12 morbid | |
adj.病的;致病的;病态的;可怕的 | |
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13 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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14 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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15 degradation | |
n.降级;低落;退化;陵削;降解;衰变 | |
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16 crumbs | |
int. (表示惊讶)哎呀 n. 碎屑 名词crumb的复数形式 | |
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17 doctrine | |
n.教义;主义;学说 | |
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18 niche | |
n.壁龛;合适的职务(环境、位置等) | |
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19 poised | |
a.摆好姿势不动的 | |
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20 consolation | |
n.安慰,慰问 | |
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21 substantiate | |
v.证实;证明...有根据 | |
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22 estranged | |
adj.疏远的,分离的 | |
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23 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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24 parasite | |
n.寄生虫;寄生菌;食客 | |
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25 fortress | |
n.堡垒,防御工事 | |
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26 fidelity | |
n.忠诚,忠实;精确 | |
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27 pinions | |
v.抓住[捆住](双臂)( pinion的第三人称单数 ) | |
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28 platitudes | |
n.平常的话,老生常谈,陈词滥调( platitude的名词复数 );滥套子 | |
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29 itinerants | |
n.巡回者(如传教士、行商等)( itinerant的名词复数 ) | |
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30 vexing | |
adj.使人烦恼的,使人恼火的v.使烦恼( vex的现在分词 );使苦恼;使生气;详细讨论 | |
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31 drowsy | |
adj.昏昏欲睡的,令人发困的 | |
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32 defender | |
n.保卫者,拥护者,辩护人 | |
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33 civilizer | |
vt.使文明;使开化;教化;启发vi.变得文明 | |
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34 immortality | |
n.不死,不朽 | |
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35 testament | |
n.遗嘱;证明 | |
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36 scattered | |
adj.分散的,稀疏的;散步的;疏疏落落的 | |
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37 longing | |
n.(for)渴望 | |
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38 rapture | |
n.狂喜;全神贯注;着迷;v.使狂喜 | |
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39 drudge | |
n.劳碌的人;v.做苦工,操劳 | |
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40 mere | |
adj.纯粹的;仅仅,只不过 | |
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41 civilized | |
a.有教养的,文雅的 | |
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42 soften | |
v.(使)变柔软;(使)变柔和 | |
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43 implicitly | |
adv. 含蓄地, 暗中地, 毫不保留地 | |
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44 persecution | |
n. 迫害,烦扰 | |
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45 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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46 retarded | |
a.智力迟钝的,智力发育迟缓的 | |
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47 countless | |
adj.无数的,多得不计其数的 | |
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48 investigations | |
(正式的)调查( investigation的名词复数 ); 侦查; 科学研究; 学术研究 | |
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49 unnatural | |
adj.不自然的;反常的 | |
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50 persecute | |
vt.迫害,虐待;纠缠,骚扰 | |
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51 outlast | |
v.较…耐久 | |
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52 deft | |
adj.灵巧的,熟练的(a deft hand 能手) | |
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53 sculptor | |
n.雕刻家,雕刻家 | |
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54 glorify | |
vt.颂扬,赞美,使增光,美化 | |
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