The history of that mental aberration3 which is called religion, and a survey of the present state of the world, from the fetish worshipper of central Africa to the super-subtle Theist of educated Europe, furnish us with countless4 illustrations of the truth of Montaigne's exclamation5. God-making has always been a prevalent pastime, although it has less attraction for the modern than for the ancient mind. It was a recreation in which everyone could indulge, whether learned or illiterate6, young or old, rich or poor. All the material needed to fashion gods of was ignorance, and there was always an unlimited7 stock of that article. The artificer was imagination, a glorious faculty8, which is the highest dower of the creative artist and the scientific discoverer, and in their service is fruitful in usefulness and beauty, but which in the service of theology is a frightful9 curse, filling the mental world with fantastic monsters who waylay10 and devour11.
Common people, however, who did the work of the world, were not able to do much god-making. Their leisure and ability were both limited. But they had a large capacity for admiring the productions of others, and their deficiencies were supplied by a special class of men, called priests, who were set apart for the manufacture of deities12, and who devoted13 their time and their powers to the holy trade. This pious14 division of labor15, this specialisation of function, still continues. Carpenters and tailors, grocers and butchers, who are immersed all the week in labor or business, have no opportunity for long excursions in the field of divinity; and therefore they take their religion at second hand from the priest on Sunday. It was not the multitude, but the sacred specialists, who built up the gigantic and elaborate edifice16 of theology, which is a purely17 arbitrary construction, deriving18 all its design and coherence19 from the instinctive20 logic21 of the human mind, that operates alike in a fairy tale and in a syllogism22.
Primitive23 man used conveniently-shaped flints before he fashioned flint instruments; discovery always preceding invention. In like manner he found gods before he made them. A charm resides in some natural object, such as a fish's tooth, a queer-shaped pebble24, or a jewel, and it is worn as an amulet25 to favor and protect. This is fetishism. By-and-bve counterfeits26 are made of animals and men, or amalgams27 of both, and the fetishistic sentiment is transferred to these. This is the beginning of polytheism. And how far it extends even into civilised periods, let the superstitions28 of Europe attest29. The nun30 who tells her beads31, and the lady who wears an ornamental32 crucifix, are to some extent fetishists; while the Catholic worship of saints is only polytheism in disguise.
Reading the Bible with clear eyes, we see that the ancient Jews worshipped gods of their own making, which were handed down as family relics33. When Jacob made tracks after sucking his uncle dry, Rachel carried off the poor old fellow's teraphim, and left him without even a god to worship. Jahveh himself, who has since developed into God the Father, was originally nothing but an image in an ark. Micah, in the book of Judges, makes himself a houseful of gods, and hires a Levite as his domestic chaplain. How long the practice persisted we may judge from the royal scorn which Isaiah pours on the image-mongers, who hewed34 down cedars35 and cypresses36, oaks and ashes, some for fuel and some for idols37. Let us hear the great prophet: "He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire: And the residue38 thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my god."
Twenty-six centuries have elapsed since Isaiah wrote that biting satire39, yet image-worship still prevails over three-fourths of the world; and even in Christian40 countries, to use Browning's phrase, we "see God made and eaten every day." A wave of the hand and a muttered spell, change bread or wafer and port-wine into the body and blood of Christ, which are joyously41 consumed by his cannibal worshippers.
Not even the higher divinities of the greater faiths are exempt42 from the universal law. They are not creatures of man's hand, yet they are creatures of his brain. What are they but his own fancies, brooded on till they become facts of memory, and seem to possess an objective existence? The process is natural and easy. A figment of the imagination may become intensely real. Have we not a clearer idea of Hamlet and Othello than of half our closest acquaintances? Feuerbach went straight to the mark when he aimed to prove "that the powers before which man crouches43 are the creatures of his own limited, ignorant, uncultured and timorous44 mind, and that in especial the being whom man sets over against himself as a separate supernatural existence in his own being."
Yes, all theology is anthropomorphism—the making of gods in man's image. What is the God of our own theology, as Matthew Arnold puts it, but a magnified man? We cannot transcend45 our own natures, even in imagination; we can only interpret the universe in the terms of our own consciousness, nor can we endow our gods with any other attributes than we possess ourselves. When we seek to penetrate46 the "mystery of the infinite," we see nothing but our own shadow and hear nothing but the echo of our own voice.
As we are so are our gods, and what man worships is what he himself would be. The placid47 Egyptian nature smiles on the face of the sphinx. The gods of India reflect the terror of its heat and its beasts and serpents, the fertility of its soil, and the exuberance48 of its people's imagination. The glorious Pantheon of Greece—
Praxitelean shapes, whose marble smiles
Fill the hashed air with everlasting49 love—
embodies50 the wise and graceful51 fancies of the noblest race that ever adorned52 the earth, compared with whose mythology53 the Christian system is a hideous54 nightmare. The Roman gods wear a sterner look, befitting their practical and imperial worshippers, and Jove himself is the ideal genius of the eternal city. The deities of the old Scandinavians, whose blood tinges55 our English veins56, were fierce and warlike as themselves, with strong hands, supple57 wrists, mighty58 thews, lofty stature59, grey-blue eyes and tawny60 hair. Thus has it ever been. So Man created god in his own image, in the image of Man created he him; male and female created he them.
点击收听单词发音
1 stark | |
adj.荒凉的;严酷的;完全的;adv.完全地 | |
参考例句: |
|
|
2 flea | |
n.跳蚤 | |
参考例句: |
|
|
3 aberration | |
n.离开正路,脱离常规,色差 | |
参考例句: |
|
|
4 countless | |
adj.无数的,多得不计其数的 | |
参考例句: |
|
|
5 exclamation | |
n.感叹号,惊呼,惊叹词 | |
参考例句: |
|
|
6 illiterate | |
adj.文盲的;无知的;n.文盲 | |
参考例句: |
|
|
7 unlimited | |
adj.无限的,不受控制的,无条件的 | |
参考例句: |
|
|
8 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
参考例句: |
|
|
9 frightful | |
adj.可怕的;讨厌的 | |
参考例句: |
|
|
10 waylay | |
v.埋伏,伏击 | |
参考例句: |
|
|
11 devour | |
v.吞没;贪婪地注视或谛听,贪读;使着迷 | |
参考例句: |
|
|
12 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
参考例句: |
|
|
13 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
参考例句: |
|
|
14 pious | |
adj.虔诚的;道貌岸然的 | |
参考例句: |
|
|
15 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
参考例句: |
|
|
16 edifice | |
n.宏伟的建筑物(如宫殿,教室) | |
参考例句: |
|
|
17 purely | |
adv.纯粹地,完全地 | |
参考例句: |
|
|
18 deriving | |
v.得到( derive的现在分词 );(从…中)得到获得;源于;(从…中)提取 | |
参考例句: |
|
|
19 coherence | |
n.紧凑;连贯;一致性 | |
参考例句: |
|
|
20 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
参考例句: |
|
|
21 logic | |
n.逻辑(学);逻辑性 | |
参考例句: |
|
|
22 syllogism | |
n.演绎法,三段论法 | |
参考例句: |
|
|
23 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
参考例句: |
|
|
24 pebble | |
n.卵石,小圆石 | |
参考例句: |
|
|
25 amulet | |
n.护身符 | |
参考例句: |
|
|
26 counterfeits | |
v.仿制,造假( counterfeit的第三人称单数 ) | |
参考例句: |
|
|
27 amalgams | |
n.汞合金( amalgam的名词复数 );混合物 | |
参考例句: |
|
|
28 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
参考例句: |
|
|
29 attest | |
vt.证明,证实;表明 | |
参考例句: |
|
|
30 nun | |
n.修女,尼姑 | |
参考例句: |
|
|
31 beads | |
n.(空心)小珠子( bead的名词复数 );水珠;珠子项链 | |
参考例句: |
|
|
32 ornamental | |
adj.装饰的;作装饰用的;n.装饰品;观赏植物 | |
参考例句: |
|
|
33 relics | |
[pl.]n.遗物,遗迹,遗产;遗体,尸骸 | |
参考例句: |
|
|
34 hewed | |
v.(用斧、刀等)砍、劈( hew的过去式和过去分词 );砍成;劈出;开辟 | |
参考例句: |
|
|
35 cedars | |
雪松,西洋杉( cedar的名词复数 ) | |
参考例句: |
|
|
36 cypresses | |
n.柏属植物,柏树( cypress的名词复数 ) | |
参考例句: |
|
|
37 idols | |
偶像( idol的名词复数 ); 受崇拜的人或物; 受到热爱和崇拜的人或物; 神像 | |
参考例句: |
|
|
38 residue | |
n.残余,剩余,残渣 | |
参考例句: |
|
|
39 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
参考例句: |
|
|
40 Christian | |
adj.基督教徒的;n.基督教徒 | |
参考例句: |
|
|
41 joyously | |
ad.快乐地, 高兴地 | |
参考例句: |
|
|
42 exempt | |
adj.免除的;v.使免除;n.免税者,被免除义务者 | |
参考例句: |
|
|
43 crouches | |
n.蹲着的姿势( crouch的名词复数 )v.屈膝,蹲伏( crouch的第三人称单数 ) | |
参考例句: |
|
|
44 timorous | |
adj.胆怯的,胆小的 | |
参考例句: |
|
|
45 transcend | |
vt.超出,超越(理性等)的范围 | |
参考例句: |
|
|
46 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
参考例句: |
|
|
47 placid | |
adj.安静的,平和的 | |
参考例句: |
|
|
48 exuberance | |
n.丰富;繁荣 | |
参考例句: |
|
|
49 everlasting | |
adj.永恒的,持久的,无止境的 | |
参考例句: |
|
|
50 embodies | |
v.表现( embody的第三人称单数 );象征;包括;包含 | |
参考例句: |
|
|
51 graceful | |
adj.优美的,优雅的;得体的 | |
参考例句: |
|
|
52 adorned | |
[计]被修饰的 | |
参考例句: |
|
|
53 mythology | |
n.神话,神话学,神话集 | |
参考例句: |
|
|
54 hideous | |
adj.丑陋的,可憎的,可怕的,恐怖的 | |
参考例句: |
|
|
55 tinges | |
n.细微的色彩,一丝痕迹( tinge的名词复数 ) | |
参考例句: |
|
|
56 veins | |
n.纹理;矿脉( vein的名词复数 );静脉;叶脉;纹理 | |
参考例句: |
|
|
57 supple | |
adj.柔软的,易弯的,逢迎的,顺从的,灵活的;vt.使柔软,使柔顺,使顺从;vi.变柔软,变柔顺 | |
参考例句: |
|
|
58 mighty | |
adj.强有力的;巨大的 | |
参考例句: |
|
|
59 stature | |
n.(高度)水平,(高度)境界,身高,身材 | |
参考例句: |
|
|
60 tawny | |
adj.茶色的,黄褐色的;n.黄褐色 | |
参考例句: |
|
|
欢迎访问英文小说网 |