Nicole Langelier, applying to him the words of Critias to Triephon, said:
“You seem to have dreamt on the white stone, in the midst of the people of dreams, since you dreamt so long a dream in the course of so short a night.”
“It is not likely,” remarked Joséphin Leclerc, “that the future will be such as you have seen it. I do not wish for the coming of socialism, but I dread1 it not. Collectivism at the helm would be quite another thing than is imagined. Who was it who said, carrying back his thoughts to the time of Constantine and of the Church’s early triumphs: ‘Christianity is triumphant2, but its triumph is subject to the conditions imposed by life on all political and religious parties. All of them, whatever they may be, undergo so complete a transformation3 in the struggle that after victory there remains4 of themselves but the name and a few symbols of the last idea’?”
“Must we then give up the idea of knowing the future?” asked M. Goubin.
But Giacomo Boni, who when delving5 down into a few feet of soil had descended6 from the present period to the stone age, remarked:
“Upon the whole, humanity changes little. What has been shall be.”
“No doubt,” replied Jean Boilly, “man, or that which we call man, changes little. We belong to a definite species. The evolution of the species is of necessity included in the definition of the species. It is impossible to conceive humanity subsequent to its transformation. A transformed species is a lost species. But what reason is there for us to believe that man is the end of the evolution of life upon the earth? Why suppose that his birth has exhausted7 the creative forces of nature, and that the universal mother of the flora8 and fauna9 should, after having shaped him, become for ever barren. A natural philosopher, who does not stand in fear of his own ideas, H. G. Wells, has said: ‘Man is not final.’ No indeed, man is neither the beginning nor the end of terrestrial life. Long before him, all over the globe, animated10 forces were multiplying in the depths of the sea, in the mud of the strand11, in the forests, lakes, prairies, and tree-topped mountains. After him, new forms will go on taking shape. A future race, born perhaps of our own, but having perchance no bond of origin with us, will succeed us in the empire of the planet. These new spirits of the earth will ignore or despise us. The monuments of our arts, should they discover vestiges12 of them, will have no meaning for them. Rulers of the future, whose mind we can no more divine than the pal13?opithekos of the Siwalik Mountains was able to forecast the trains of thought of Aristotle, Newton, and Poincaré.”
THE END
点击收听单词发音
1 dread | |
vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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2 triumphant | |
adj.胜利的,成功的;狂欢的,喜悦的 | |
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3 transformation | |
n.变化;改造;转变 | |
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4 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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5 delving | |
v.深入探究,钻研( delve的现在分词 ) | |
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6 descended | |
a.为...后裔的,出身于...的 | |
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7 exhausted | |
adj.极其疲惫的,精疲力尽的 | |
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8 flora | |
n.(某一地区的)植物群 | |
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9 fauna | |
n.(一个地区或时代的)所有动物,动物区系 | |
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10 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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11 strand | |
vt.使(船)搁浅,使(某人)困于(某地) | |
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12 vestiges | |
残余部分( vestige的名词复数 ); 遗迹; 痕迹; 毫不 | |
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13 pal | |
n.朋友,伙伴,同志;vi.结为友 | |
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