Now this solemnity is the best trick in the priest's game. Gravity is always mistaken by the multitude for wisdom. A round-faced merry fellow shall make a bright, sensible speech, and he will be voted frivolous9; but a long-faced, saturnine10 fellow shall utter a string of dull platitudes11, and he will be voted a Solon. This is well known to the clergy, who have developed a perfect art of dullness. They talk an infinite deal of nothing, use a multitude of solemn words to hide an absurdity12 or no meaning at all, and utter the inherited shibboleths13 of their craft like the august oracles14 of a recent revelation.
Concede them the advantage of solemnity, or reverence15, or whatever else it is called, and you give them the victory at the beginning of the battle. If you pull a long face over their nonsense, the spectators, after all your arguments, will say, "There must be something in it, though, for see how serious he is." Whereas a light jest and a merry smile will show you are heart-free, and beyond the range of clerical artillery16.
I do not pretend, however, that the efforts of Free-thought critics should have no background of seriousness. Wit without reason, says Heine, is but a sneeze of the intelligence. But has not wit ever been the keenest weapon of the great emancipators of the human mind? Not the mere17 plaything of an idle mind in an idle hour, but the coruscating18 blade to pierce the weak places of folly19 and imposture20. Aristophanes, Lucian, Rabelais, Erasmus, and Voltaire—to take a few great instances—were all serious in aim and intention. They valued truth, goodness, and beauty, as much as the dreariest21 preachers. But they felt, because of their temperament22, that while the dry light of the intellect is suited to the study of science, it is inadequate23 in the realm of political, social, and religious debate, where everything is steeped in feeling, and hopes and fears strive together, and imagination kindles24 the very senses into keener play.
After all, perhaps, this word temperament is a solution in itself. When Bishop25 South was taken to task by a brother bishop for his witticisms26, he replied, "Do you mean to say that if God had given you any wit you would not have used it?" Thus is wisdom justified27 of her children.
My friendly though severe critic, Dr. Coit, who recently discoursed28 at South-place Institute (or is it Chapel29?) on the National Secular30 Society in general and myself in particular, could hardly deny that Voltaire was a master of wit, sarcasm31, irony32, and ridicule33. Well, now, let us see what some serious writers have said of this nimble spirit. Robert Browning, in The Two Poets of Croisic thus salutes34 him:
Ay, sharpest shrewdest steel that ever stabbed
To death Imposture through the armor-joints!
Carlyle says "He gave the death-stab to modern superstition35," and "it was a most weighty service." Buckle36 says he "used ridicule, not as the test of truth, but as the scourge37 of folly," and thus "produced more effect than the gravest arguments could have done." "Nor can any one since the days of Luther be named," says Brougham, "to whom the spirit of free inquiry38, nay39, the emancipation40 of the human mind from spiritual tyranny, owes a more lasting41 debt of gratitude42."
There is a story of the manuscript of Harrington's Oceana being filched43 and given to Cromwell, and the sagacious "usurper44" returned it saying, "My government is not to be overturned with paper pellets." But the ironical45 pamphlet, Killing46 no Murder, produced a different effect. Nor did the royal and imperial despots, and their priestly abettors, in the eighteenth century, dread47 the solemn lovers of freedom. But the winged pen of Voltaire was a different matter. "Bigots and tyrants," says Macaulay, "who had never been moved by the wailing48 and cursing of millions, turned pale at his name."
If Dr. Coit imagines that Voltaire has lost his influence in France, I venture to say he is mistaken. The hand of Voltaire is on Renan, and on dozens of living soldiers in the French army of progress. And what man of letters in England—a country abounding49 in "the oxen of the gods," strong, slow, and stupid—is free from his influence? Carlyle's early essay on Voltaire is a mixture of hatred50 and admiration51. But read the Life of Frederick, and see how the French snake fascinates the Scotch52 Puritan, until at last he flings every reservation aside, and hails with glowing panegyric53 the Savior of Calas.
Let me refer Dr. Coit to the delightful54 preface of a delightful book—Leland's introduction to his fine translation of Heine's Reisebilder. "Woe55 to those who are standing56 near," says Leland, "when a humorist of this stamp is turned loose upon the world. He knows nothing of your old laws,—like an Azrael-Napoleon he advances conscienceless, feeling nothing but an overpowering impulse, as of some higher power which bids him strike and spare not." But, after all, the main cause of progress is agitation57, and though the agitation may be "eminently58 disagreeable to many, even friends, who are brought within its immediate59 action, it will be eminently beneficial in the end."
Yes, the hard-bound human mind, like the hardbound soil, has to be ploughed up. Let it shriek60 as it will, the work must be done, or the light and air will never penetrate61, and an ocean of seeds will lie barren on the surface.
Dr. Coit need not fear that ridicule will excite apprehensions62 about the multiplication63 table. Ridicule has a fine scent64 for its proper prey65. It must detect the ridiculous before it couches and springs. Truth, honor, consistency66, disinterestedness67, are invulnerable. What ridicule can kill deserves to die.
Mr. George Meredith writes of "that first-born of common-sense, the vigilant68 Comic, which is the genius of thoughtful laughter." Folly is the natural prey of this hunter, and Folly is found in the churches as well as in the streets. Some men, however, are non-laughers by birthright, and as men are apt to make a virtue69 of their deficiencies, it is not surprising if, as Mr. Meredith observes, the "laughter-hater soon learns to dignify70 this dislike as an objection in morality."
Persons who have read the Freethinker from the first do not need to be assured of the earnest spirit of its conductors. They fight no less sternly for the iridescent71 jewels in their swords. But Dr. Coit appears to object to fighting altogether. He seems to bid us rest content with what we have won. That is, he bids us leave superstition, with all its brood of lies and wrongs, in possession of the schools, the universities, the churches, the hospitals, the workhouses, and every other institution. He bids us leave it with its large grasp on the private and public life of the community, and go on with our constructive72 work in face of all this overwhelming frustration73. No doubt he means well, but we are not foolish enough to take his advice. We tell Dr. Coit that he does not understand the obstructive power of theology, and that he is thus unable to appreciate the work of the National Secular Society.
But let us return to the point of ridicule, and the point of "blasphemy74." Dr. Coit found two "lessons for the day" in my Philosophy of Secularism75, and he spoke76 of my Shadow of the Sword as "a noble plea for peace." But he complained of my exposing the absurdities77 and immoralities of the Bible—a book which is thrust into the hands of little children in our public schools. He also complained of my dragging to light the Crimes of Christianity. But his anger was most excited by one of my "Bible Romances"—A Virgin79 Mother. Some fastidious persons even object to the title, thus showing their abysmal80 ignorance of Christian78 literature. The phrase is common in Catholic books of devotion, like the Mother of God. It occurs in Milton's Ode on the Nativity and in Paradise Lost. I have marked it a dozen times in Professor Palgrave's collection of Sacred Songs. But Dr. Coit objects to my comparison of the Holy Ghost's "overshadowing" of the Virgin Mary with the divine impregnations of earthly women by the gods of the Greek pantheon. He regards the one as a "mystery" and the others as vulgar amours. But this depends on your point of view. Lord Bacon found a mine of hidden wisdom in some of these "amours," and Mr. Morris makes beautiful poetry of the loves of Zeus and Danae, which is more than any one has ever succeeded in doing with the relations between the Holy Ghost and Mary. I admit, however, that taste is not disputable; and I refer Dr. Coit to the passage of my Virgin Mother in which I cite Justin Martyr81 as appealing to the Pagan not to mock at the Incarnation, on the express ground that they also taught the same doctrine82 in their stories-of the demi-gods who were born of women after the embraces of deities83. Surely, then, it is idle to complain of my disrespect of this Christian dogma. Nor is it just to say that my criticism of it cannot be read to a mixed audience. That is the fault of the doctrine. So far as my words go, there is not a syllable84 to shock any but a prurient85 modesty86.
With respect to Dr. Coit's plea for bringing the kindness of social intercourse87 into the war of ideas, I have this to say—It is impossible. Timid persons have always sighed for this policy, but when the fight began they have found themselves "between the fell incensed88 points of mighty89 opposites." Religion should be treated as freely as other subjects. That is all I claim, and I will not be satisfied with less. I cannot consent to relinquish90 any weapon that is legitimate91 in other warfare92. Nor for the sake of temporary feeling will I be false to the permanent interests of my species. I will laugh at folly, scorn hypocrisy93, expose falsehood, and bathe my sword in the heart's blood of imposture. But I will not descend94 to personalities95. I do not war with persons, but with principles.
My object is to destroy the Christian superstition and prepare the way for a more rational and humane96 condition of society. I shall adapt myself, as well as I can, to the shifting conditions of the struggle. My aim is to succeed. My policy, therefore, will never be determined97 by a personal preference. I shall follow the path that promises victory. But I do not, and will not, dictate98 to others. Within the scope of our principles there is room for many policies. Let each do his best, according to his light and opportunity. Let Dr. Coit, too, go his way as I go mine. We travel by different routes, but perhaps we shall meet at the goal.
点击收听单词发音
1 adorned | |
[计]被修饰的 | |
参考例句: |
|
|
2 creed | |
n.信条;信念,纲领 | |
参考例句: |
|
|
3 devoid | |
adj.全无的,缺乏的 | |
参考例句: |
|
|
4 clergy | |
n.[总称]牧师,神职人员 | |
参考例句: |
|
|
5 perfectly | |
adv.完美地,无可非议地,彻底地 | |
参考例句: |
|
|
6 deliberately | |
adv.审慎地;蓄意地;故意地 | |
参考例句: |
|
|
7 credulous | |
adj.轻信的,易信的 | |
参考例句: |
|
|
8 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
参考例句: |
|
|
9 frivolous | |
adj.轻薄的;轻率的 | |
参考例句: |
|
|
10 saturnine | |
adj.忧郁的,沉默寡言的,阴沉的,感染铅毒的 | |
参考例句: |
|
|
11 platitudes | |
n.平常的话,老生常谈,陈词滥调( platitude的名词复数 );滥套子 | |
参考例句: |
|
|
12 absurdity | |
n.荒谬,愚蠢;谬论 | |
参考例句: |
|
|
13 shibboleths | |
n.(党派、集团等的)准则( shibboleth的名词复数 );教条;用语;行话 | |
参考例句: |
|
|
14 oracles | |
神示所( oracle的名词复数 ); 神谕; 圣贤; 哲人 | |
参考例句: |
|
|
15 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
参考例句: |
|
|
16 artillery | |
n.(军)火炮,大炮;炮兵(部队) | |
参考例句: |
|
|
17 mere | |
adj.纯粹的;仅仅,只不过 | |
参考例句: |
|
|
18 coruscating | |
v.闪光,闪烁( coruscate的现在分词 ) | |
参考例句: |
|
|
19 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
参考例句: |
|
|
20 imposture | |
n.冒名顶替,欺骗 | |
参考例句: |
|
|
21 dreariest | |
使人闷闷不乐或沮丧的( dreary的最高级 ); 阴沉的; 令人厌烦的; 单调的 | |
参考例句: |
|
|
22 temperament | |
n.气质,性格,性情 | |
参考例句: |
|
|
23 inadequate | |
adj.(for,to)不充足的,不适当的 | |
参考例句: |
|
|
24 kindles | |
(使某物)燃烧,着火( kindle的第三人称单数 ); 激起(感情等); 发亮,放光 | |
参考例句: |
|
|
25 bishop | |
n.主教,(国际象棋)象 | |
参考例句: |
|
|
26 witticisms | |
n.妙语,俏皮话( witticism的名词复数 ) | |
参考例句: |
|
|
27 justified | |
a.正当的,有理的 | |
参考例句: |
|
|
28 discoursed | |
演说(discourse的过去式与过去分词形式) | |
参考例句: |
|
|
29 chapel | |
n.小教堂,殡仪馆 | |
参考例句: |
|
|
30 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
参考例句: |
|
|
31 sarcasm | |
n.讥讽,讽刺,嘲弄,反话 (adj.sarcastic) | |
参考例句: |
|
|
32 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
参考例句: |
|
|
33 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
参考例句: |
|
|
34 salutes | |
n.致敬,欢迎,敬礼( salute的名词复数 )v.欢迎,致敬( salute的第三人称单数 );赞扬,赞颂 | |
参考例句: |
|
|
35 superstition | |
n.迷信,迷信行为 | |
参考例句: |
|
|
36 buckle | |
n.扣子,带扣;v.把...扣住,由于压力而弯曲 | |
参考例句: |
|
|
37 scourge | |
n.灾难,祸害;v.蹂躏 | |
参考例句: |
|
|
38 inquiry | |
n.打听,询问,调查,查问 | |
参考例句: |
|
|
39 nay | |
adv.不;n.反对票,投反对票者 | |
参考例句: |
|
|
40 emancipation | |
n.(从束缚、支配下)解放 | |
参考例句: |
|
|
41 lasting | |
adj.永久的,永恒的;vbl.持续,维持 | |
参考例句: |
|
|
42 gratitude | |
adj.感激,感谢 | |
参考例句: |
|
|
43 filched | |
v.偷(尤指小的或不贵重的物品)( filch的过去式和过去分词 ) | |
参考例句: |
|
|
44 usurper | |
n. 篡夺者, 僭取者 | |
参考例句: |
|
|
45 ironical | |
adj.讽刺的,冷嘲的 | |
参考例句: |
|
|
46 killing | |
n.巨额利润;突然赚大钱,发大财 | |
参考例句: |
|
|
47 dread | |
vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
参考例句: |
|
|
48 wailing | |
v.哭叫,哀号( wail的现在分词 );沱 | |
参考例句: |
|
|
49 abounding | |
adj.丰富的,大量的v.大量存在,充满,富于( abound的现在分词 ) | |
参考例句: |
|
|
50 hatred | |
n.憎恶,憎恨,仇恨 | |
参考例句: |
|
|
51 admiration | |
n.钦佩,赞美,羡慕 | |
参考例句: |
|
|
52 scotch | |
n.伤口,刻痕;苏格兰威士忌酒;v.粉碎,消灭,阻止;adj.苏格兰(人)的 | |
参考例句: |
|
|
53 panegyric | |
n.颂词,颂扬 | |
参考例句: |
|
|
54 delightful | |
adj.令人高兴的,使人快乐的 | |
参考例句: |
|
|
55 woe | |
n.悲哀,苦痛,不幸,困难;int.用来表达悲伤或惊慌 | |
参考例句: |
|
|
56 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
参考例句: |
|
|
57 agitation | |
n.搅动;搅拌;鼓动,煽动 | |
参考例句: |
|
|
58 eminently | |
adv.突出地;显著地;不寻常地 | |
参考例句: |
|
|
59 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
参考例句: |
|
|
60 shriek | |
v./n.尖叫,叫喊 | |
参考例句: |
|
|
61 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
参考例句: |
|
|
62 apprehensions | |
疑惧 | |
参考例句: |
|
|
63 multiplication | |
n.增加,增多,倍增;增殖,繁殖;乘法 | |
参考例句: |
|
|
64 scent | |
n.气味,香味,香水,线索,嗅觉;v.嗅,发觉 | |
参考例句: |
|
|
65 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
参考例句: |
|
|
66 consistency | |
n.一贯性,前后一致,稳定性;(液体的)浓度 | |
参考例句: |
|
|
67 disinterestedness | |
参考例句: |
|
|
68 vigilant | |
adj.警觉的,警戒的,警惕的 | |
参考例句: |
|
|
69 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
参考例句: |
|
|
70 dignify | |
vt.使有尊严;使崇高;给增光 | |
参考例句: |
|
|
71 iridescent | |
adj.彩虹色的,闪色的 | |
参考例句: |
|
|
72 constructive | |
adj.建设的,建设性的 | |
参考例句: |
|
|
73 frustration | |
n.挫折,失败,失效,落空 | |
参考例句: |
|
|
74 blasphemy | |
n.亵渎,渎神 | |
参考例句: |
|
|
75 secularism | |
n.现世主义;世俗主义;宗教与教育分离论;政教分离论 | |
参考例句: |
|
|
76 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
参考例句: |
|
|
77 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
参考例句: |
|
|
78 Christian | |
adj.基督教徒的;n.基督教徒 | |
参考例句: |
|
|
79 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
参考例句: |
|
|
80 abysmal | |
adj.无底的,深不可测的,极深的;糟透的,极坏的;完全的 | |
参考例句: |
|
|
81 martyr | |
n.烈士,殉难者;vt.杀害,折磨,牺牲 | |
参考例句: |
|
|
82 doctrine | |
n.教义;主义;学说 | |
参考例句: |
|
|
83 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
参考例句: |
|
|
84 syllable | |
n.音节;vt.分音节 | |
参考例句: |
|
|
85 prurient | |
adj.好色的,淫乱的 | |
参考例句: |
|
|
86 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
参考例句: |
|
|
87 intercourse | |
n.性交;交流,交往,交际 | |
参考例句: |
|
|
88 incensed | |
盛怒的 | |
参考例句: |
|
|
89 mighty | |
adj.强有力的;巨大的 | |
参考例句: |
|
|
90 relinquish | |
v.放弃,撤回,让与,放手 | |
参考例句: |
|
|
91 legitimate | |
adj.合法的,合理的,合乎逻辑的;v.使合法 | |
参考例句: |
|
|
92 warfare | |
n.战争(状态);斗争;冲突 | |
参考例句: |
|
|
93 hypocrisy | |
n.伪善,虚伪 | |
参考例句: |
|
|
94 descend | |
vt./vi.传下来,下来,下降 | |
参考例句: |
|
|
95 personalities | |
n. 诽谤,(对某人容貌、性格等所进行的)人身攻击; 人身攻击;人格, 个性, 名人( personality的名词复数 ) | |
参考例句: |
|
|
96 humane | |
adj.人道的,富有同情心的 | |
参考例句: |
|
|
97 determined | |
adj.坚定的;有决心的 | |
参考例句: |
|
|
98 dictate | |
v.口授;(使)听写;指令,指示,命令 | |
参考例句: |
|
|
欢迎访问英文小说网 |