Others would reply, a miracle is a wonder. But this definition would include every new, or at least every surprising new fact. A black swan would have been a wonder before Australia was discovered, but it would have been no miracle. Railways, telegraphs, telephones, electric light, and even gas light, would be wonders to savages3, yet neither are they miracles. One of the Mahdi's followers4 was astonished by an English officer, who pulled out his false eye, tossed it in the air, caught it, and replaced it; after which he asked the flabbergasted Arab whether his miraculous5 Mahdi could do that. It was a greater wonder than the Mahdi could perform; still it was not a miracle. Ice was so great a wonder to the King of Siam that he refused to credit its existence. Yet it was not miraculous, but a natural product, existing in practically unlimited6 quantities in the polar regions. We might multiply these illustrations ad infinitum, but what we have given will suffice. If not, let the reader spend an evening at Maskelyne and Cooke's, where he will see plenty of startling wonders and not a miracle amongst them.
Hume's definition of a miracle as a violation7 of a law of nature, is the best ever given, and it really is as perfect as such a definition can be. It has been carped at by Christian8 scribblers, and criticised by superior theologians like Mozley. But, to use Mr. Gladstone's phrase, it keeps the field. Even the criticisms of Mill and Huxley leave its merit unimpaired. The ground taken by these is, that to say a miracle is a violation of a law of nature is to prejudge the question, and to rule out all future facts in the interest of a prepossession. Mill, however, allows that a miracle is a violation of a valid9 induction10, and as a law of nature means nothing more it is difficult to understand why he takes any exception to Hume's statement of the case. It is perfectly11 obvious that Hume's argument is not metaphysical, but practical. He does not discuss the possibility but the probability of miracles. He reduces the dispute to a single point, namely, whether the person who relates a miracle (for to the world at large the question is necessarily one of testimony12) is deceived or deceiving, or whether the otherwise universal experience of mankind is to be disbelieved; in other words, whether he or the rest of the world is mistaken. One man may, of course, be right, and all the human race opposed to him wrong, but time will settle the difference between them. That time, however, simply means general experience through long ages; and that is precisely13 the tribunal which Hume s argument appeals to.
Quarrelling with Hume's definition is really giving up miracles altogether, for, except as supernatural evidence, they are no more important than shooting stars. The very nature of a miracle, in whatever formula it may be expressed, is superhuman, and having a purpose, it is also supernatural; in other words, it is a special manifestation14 of divine power for a particular object. Whether, being so, it is a violation, a contravention, or a suspension of the laws of nature, is a mere15 question about words.
We may say that a miracle has three elements. It is first a fact, unaccountable by science; secondly16, it requires a conscious agent; and thirdly, it results from the exercise of a power which that agent does not naturally possess.
Let us descend17 to illustration. Huxley takes the following case. Suppose the greatest physiologist18 in Europe alleged19 that he had seen a centaur20, a fabulous21 animal, half man and half horse. The presumption22 would be that he was laboring23 under hallucination; but if he persisted in the statement he would have to submit to the most rigorous criticism by his scientific colleagues before it could be believed; and everybody would feel sure beforehand that he would never pass through the ordeal24 successfully. The common experience, and therefore the common sense, of society would be dead against him, and probably he would be refused the honor of examination even by the most fervid25 believers in ancient miracles.
But after all the centaur, even if it existed, would not be a miracle, but a monstrosity. It does not contain the three elements we have indicated. Real miracles would be of a different character. Plenty may be found in the Bible, and we may make a selection to illustrate26 our argument. Jesus Christ was once at a marriage feast, when the wine ran short, which was perhaps no uncommon27 occurrence. Being of a benevolent28 turn of mind, and anxious that the guests should remember the occasion, he turned a large quantity of cold water into fermented29 juice of the grape. Now water contains oxygen and hydrogen in definite proportions, and nothing else, while wine contains in addition to these, carbon and other elements, being in fact a very complex liquid. Jesus Christ must, therefore, in turning water into wine, have created something, and that transcends30 human power. Here, then, we have a complete miracle, according to Hume's definition and our own theory.
We do not say the miracle never occurred, although we no more believe in it than we believe the moon is made of green cheese. We are willing to regard it as susceptible31 of proof. But does the proof exist? To answer this we must inquire what kind of proof is necessary. An extraordinary story should be supported by extraordinary evidence. It requires the concurrent32 and overwhelming testimony of eye-witnesses. We must be persuaded that there is no collusion between them, that none of them has anything to gain by deception33, that they had no previous tendency to expect such a thing, and that it was practically impossible that they could be deluded34. Now let any man or any Christian seriously ask himself whether the evidence for Jesus Christ's miracle is of this character. Four evangelists write his life, and only one mentions the occurrence. Even he was certainly not an eye-witness, nor does he pretend to be, and the weight of evidence is against his gospel having been written till long after the first disciples35 of Jesus were dead. But even if the writer distinctly declared himself an eye-witness, and if it were undeniable that he lived on the spot at the time, his single unsupported testimony would be absurdly inadequate36 to establish the truth of the miracle. Every reader will at once see that the established rules of evidence are not conformed to, and whoever accepts the miracle must eke37 out reason with faith.
So much for the evidence of miracles. Their intellectual or moral value is simply nil38. The greatest miracle could not really convince a man of what his reason condemned39; and if a prophet could turn water into wine, it would not necessarily follow that all he said was true. In fact, truth does not require the support of miracles; it flourishes better without their assistance. Universal history shows that miracles have always been employed to support falsehood and fraud, to promote superstition40, and to enhance the profit and power of priests.
点击收听单词发音
1 archaic | |
adj.(语言、词汇等)古代的,已不通用的 | |
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2 shipwreck | |
n.船舶失事,海难 | |
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3 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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4 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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5 miraculous | |
adj.像奇迹一样的,不可思议的 | |
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6 unlimited | |
adj.无限的,不受控制的,无条件的 | |
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7 violation | |
n.违反(行为),违背(行为),侵犯 | |
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8 Christian | |
adj.基督教徒的;n.基督教徒 | |
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9 valid | |
adj.有确实根据的;有效的;正当的,合法的 | |
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10 induction | |
n.感应,感应现象 | |
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11 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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12 testimony | |
n.证词;见证,证明 | |
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13 precisely | |
adv.恰好,正好,精确地,细致地 | |
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14 manifestation | |
n.表现形式;表明;现象 | |
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15 mere | |
adj.纯粹的;仅仅,只不过 | |
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16 secondly | |
adv.第二,其次 | |
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17 descend | |
vt./vi.传下来,下来,下降 | |
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18 physiologist | |
n.生理学家 | |
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19 alleged | |
a.被指控的,嫌疑的 | |
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20 centaur | |
n.人首马身的怪物 | |
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21 fabulous | |
adj.极好的;极为巨大的;寓言中的,传说中的 | |
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22 presumption | |
n.推测,可能性,冒昧,放肆,[法律]推定 | |
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23 laboring | |
n.劳动,操劳v.努力争取(for)( labor的现在分词 );苦干;详细分析;(指引擎)缓慢而困难地运转 | |
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24 ordeal | |
n.苦难经历,(尤指对品格、耐力的)严峻考验 | |
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25 fervid | |
adj.热情的;炽热的 | |
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26 illustrate | |
v.举例说明,阐明;图解,加插图 | |
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27 uncommon | |
adj.罕见的,非凡的,不平常的 | |
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28 benevolent | |
adj.仁慈的,乐善好施的 | |
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29 fermented | |
v.(使)发酵( ferment的过去式和过去分词 );(使)激动;骚动;骚扰 | |
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30 transcends | |
超出或超越(经验、信念、描写能力等)的范围( transcend的第三人称单数 ); 优于或胜过… | |
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31 susceptible | |
adj.过敏的,敏感的;易动感情的,易受感动的 | |
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32 concurrent | |
adj.同时发生的,一致的 | |
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33 deception | |
n.欺骗,欺诈;骗局,诡计 | |
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34 deluded | |
v.欺骗,哄骗( delude的过去式和过去分词 ) | |
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35 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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36 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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37 eke | |
v.勉强度日,节约使用 | |
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38 nil | |
n.无,全无,零 | |
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39 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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40 superstition | |
n.迷信,迷信行为 | |
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