The Queen is now safely lodged1 at Mentone. Although-the political outlook is not very bright, there is pretty sure to be a good solid majority to vote a dowry for Prince Leopold's bride; and so long as royalty2 is safe it does not much matter what becomes of the people. That dreadful Bradlaugh is gagged; he cannot open his mouth in the House of Commons against perpetual pensions or royal grants. The interests of monarchy3 are in no immediate4 peril5, and so the Queen is off to Mentone.
Now she is gone, and the loyal hubbub6 has subsided7, it is just the time to consider her late "providential escape" from the bullet which was never fired at her.
What is the meaning of providential? God does all or nothing. There is a special providence8 in the fall of a sparrow, as well as in the fall of empires. In that case everything is providential. But this is not the ordinary view. When a railway accident occurs those who do not come to grief ascribe their preservation9 to Providence. Who then is responsible for the fate of those who perish? Centuries ago Christians10 would have answered, "the Devil." Now they give no answer at all, but treat the question as frivolous11 or profane12.
Thomas Cooper, in his Autobiography13, says that the perfecting touch was given to his conversion14 by an interposition of God. During a collision, the carriage in which he sat was lifted clean on to another line of rails, and thus escaped the fate of the other carriages, which were broken to pieces. Pious15 Thomas recognised at once the finger of God, and he there and then fell on his knees and offered up a thanksgiving. He was too vain to carry his argument out to its logical end. Why did the Lord protect him, and not his fellow-travellers? Was he of more importance than any of the others? And why, if it was right to thank God for saving Thomas Cooper, would it be wrong to curse him for smashing all the rest?
This superstition16 of Providence is dying out. Common people are gradually being left to the laws of Nature. If a workhouse were to catch on fire, no one would speak of those who escaped the flames as providentially saved. God does not look after the welfare of paupers17; nor is it likely that he would pluck a charwoman's brat18 out of the fire if it tumbled in during her absence. Such interpositions are absurd. But with kings, queens, princes, princesses, and big nobs in general, the case is different. God looks after the quality. He stretches forth19 his hand to save them from danger, from the pestilence20 that walketh by day and the terror that walketh by night. And his worshippers take just the same view of the "swells21." When the Queen came to London, a few weeks ago, one of her mounted attendants was thrown and badly hurt; and the next day one of the loyal Tory papers reported that her Majesty22 had completely recovered from the accident to her outrider!
But if the Lord overlooks the great ones of the earth, why is he not impartial23? He did not turn aside Guiteau's bullet, nor did he answer the prayers of a whole nation on its knees. President Garfield was allowed to die after a long agony. Poor Mrs. Garfield believed up to the very last minute that God would interpose and save her husband. But he never did. Why was he so indifferent in this case? Was it because Garfield was a President instead of a King, the elected leader of free men instead of the hereditary24 ruler of political slaves? Informer Newdegate would say so. In his opinion God Almighty25 hates Republicans. Yet the Bible clearly shows that the Lord is opposed to monarchy. He gave his chosen people a king as a punishment, after plainly telling them what an evil they had sought; and there is perhaps a covert27 irony28 in the story of Saul, the son of Kish, who went to seek his father's asses29 and found instead a nation of subjects—two-legged asses, who begged him to mount them and ride.
Take another case. Why did God permit the Nihilists to assassinate30 the late Czar of Russia? All their previous plots had failed. Why was the last plot allowed to succeed? There is only one answer. God had nothing to do with any of them, and the last succeeded because it was better devised and more carefully executed. If God protected the Czar against their former attempts, they were too many for him in the end; that is, they defeated Omnipotence—an absurdity31 too flagrant for any sane32 man to believe.
Why should God care for princes more than for peasants, for queens more than for washerwomen? There is no difference in their compositions; they are all made of the same flesh and blood. The very book these loyal gushers33 call the Word of God declares that he is no respecter of persons. What are the distinctions of rank and wealth? Mere34 nothings. Look down from an altitude of a thousand feet, and an emperor and his subjects shall appear equally small; and what are even a thousand feet in the infinite universe? Nay35, strip them of all their fictions of dress; reduce them to the same condition of featherless bipeds; and you shall find the forms of strength or beauty, and the power of brain, impartially36 distributed by Nature, who is the truest democrat37, who raises her Shakespeares from the lowest strata38 of society, and laughs to scorn the pride of palaces and thrones.
Providence is an absurdity, a superstitious39 relic40 of the ignorant past. Sensible men disbelieve it, and scientists laugh it to scorn. Our very moral sense revolts against it. Why should God help a few of his children and neglect all the others? Explosions happen in mines, and scores of honest industrious41 men, doing the rough work of the world and winning bread for wife and child, are blown to atoms or hurled42 into shapeless death. God does not help them, and tears moisten the dry bread of half-starved widows and orphans43. Sailors on the mighty26 deep go down with uplifted hands, or slowly gaze their life away on the merciless heavens. The mother bends over her dying child, the first flower of her wedded44 love, the sweetest hope of her life. She is rigid45 with despair, and in her hot tearless eyes there dwells a dumb misery46 that would touch a heart of stone. But God does not help, the death-curtain falls, and darkness reigns47 where all was light.
Who has the audacity48 to say that the God who will not aid a mother in the death-chamber shelters the Queen upon her throne? It is an insult to reason and a ghastly mockery of justice. The impartiality49 of Nature is better than the mercy of such a God.
点击收听单词发音
1 lodged | |
v.存放( lodge的过去式和过去分词 );暂住;埋入;(权利、权威等)归属 | |
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2 royalty | |
n.皇家,皇族 | |
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3 monarchy | |
n.君主,最高统治者;君主政体,君主国 | |
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4 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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5 peril | |
n.(严重的)危险;危险的事物 | |
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6 hubbub | |
n.嘈杂;骚乱 | |
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7 subsided | |
v.(土地)下陷(因在地下采矿)( subside的过去式和过去分词 );减弱;下降至较低或正常水平;一下子坐在椅子等上 | |
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8 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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9 preservation | |
n.保护,维护,保存,保留,保持 | |
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10 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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11 frivolous | |
adj.轻薄的;轻率的 | |
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12 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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13 autobiography | |
n.自传 | |
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14 conversion | |
n.转化,转换,转变 | |
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15 pious | |
adj.虔诚的;道貌岸然的 | |
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16 superstition | |
n.迷信,迷信行为 | |
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17 paupers | |
n.穷人( pauper的名词复数 );贫民;贫穷 | |
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18 brat | |
n.孩子;顽童 | |
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19 forth | |
adv.向前;向外,往外 | |
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20 pestilence | |
n.瘟疫 | |
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21 swells | |
增强( swell的第三人称单数 ); 肿胀; (使)凸出; 充满(激情) | |
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22 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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23 impartial | |
adj.(in,to)公正的,无偏见的 | |
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24 hereditary | |
adj.遗传的,遗传性的,可继承的,世袭的 | |
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25 almighty | |
adj.全能的,万能的;很大的,很强的 | |
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26 mighty | |
adj.强有力的;巨大的 | |
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27 covert | |
adj.隐藏的;暗地里的 | |
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28 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
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29 asses | |
n. 驴,愚蠢的人,臀部 adv. (常用作后置)用于贬损或骂人 | |
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30 assassinate | |
vt.暗杀,行刺,中伤 | |
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31 absurdity | |
n.荒谬,愚蠢;谬论 | |
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32 sane | |
adj.心智健全的,神志清醒的,明智的,稳健的 | |
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33 gushers | |
n.喷油井( gusher的名词复数 ) | |
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34 mere | |
adj.纯粹的;仅仅,只不过 | |
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35 nay | |
adv.不;n.反对票,投反对票者 | |
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36 impartially | |
adv.公平地,无私地 | |
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37 democrat | |
n.民主主义者,民主人士;民主党党员 | |
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38 strata | |
n.地层(复数);社会阶层 | |
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39 superstitious | |
adj.迷信的 | |
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40 relic | |
n.神圣的遗物,遗迹,纪念物 | |
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41 industrious | |
adj.勤劳的,刻苦的,奋发的 | |
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42 hurled | |
v.猛投,用力掷( hurl的过去式和过去分词 );大声叫骂 | |
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43 orphans | |
孤儿( orphan的名词复数 ) | |
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44 wedded | |
adj.正式结婚的;渴望…的,执著于…的v.嫁,娶,(与…)结婚( wed的过去式和过去分词 ) | |
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45 rigid | |
adj.严格的,死板的;刚硬的,僵硬的 | |
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46 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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47 reigns | |
n.君主的统治( reign的名词复数 );君主统治时期;任期;当政期 | |
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48 audacity | |
n.大胆,卤莽,无礼 | |
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49 impartiality | |
n. 公平, 无私, 不偏 | |
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