Go where you will, you find the priests courting the women. They act thus, not because they despise men, or fear them, but because they (often unconsciously) feel that when they have captured the "weaker" sex, the other becomes a speedy prey12. Perhaps a dim perception of this truth hovered13 in the minds of those who composed the story of the Fall. The serpent does not bother about Adam. He just makes sure of Eve, and she settles her "stronger" half. Milton makes Adam reluct and wrangle14, but it is easy to see he will succumb15 to his wife's persuasions16. He swears he won't eat, but Eve draws him all the time with a silken string, mightier17 than the biggest cable.
When the Christian18 monks19 were proselytising at Rome, they were hated, says Jortin, "as beggarly impostors and hungry Greeks who seduced20 ladies of fortune and quality." Hated, yes; but what did the hatred21 avail? The women were won, and the game was over. Men growled22, but they had to yield. The same holds good to-day. Watch the congregations streaming out of church, count ten bonnets23 to one hat, and you might fancy Christianity played out because the men stay at home and neglect its ministrations. Nothing of the sort. Men may desert the churches as they like, but while the women go the clergy are safe. Examine the church and chapel25 organisations closely, and you will see how nine-tenths of everything is designed for women and children. Yes, the bonnet24 is the priest's talisman26. Like Constantine's legendary27 cross, it bears the sign By this Conquer.
On the other hand, the clergy never fail to remind women that religion is their best friend. Without our doctrines29 and our holy Church, they say, there would be social chaos30; the wild passions of men would spurn31 control, marriage would be despised, wives would become mistresses, homes would disappear, and children would be treated as encumbrances32. There is not a grain of truth in this, for religion has fomented33, countenanced34, or cloaked, more sensuality and selfishness than it has ever repressed. But it is a powerful appeal to woman's healthy domestic sentiment. She feels, if she does not know, that marriage is her sheet-anchor, and the home an ark on a weltering flood. When the priest tells her that religion is the surety of both, he plucks at her heart, which vibrates to its depths, and she regards him as her savior.
Historically, the Christian religion, at least, has never been woman's real friend. It claims credit for everything; but what has it achieved? Monogamy was practised by the rude Teutons before Christianity "converted" them by fraud and force, and it was the law in pagan Greece and Rome before the Christian era. Yet in the Bible there is not a word against polygamy. God's favorites had as many wives as they could manage, and Solomon had enough to manage him. In the New Testament35 there is only one man who is told to be "the husband of one wife," and that is a bishop36. Even in his case, a facetious37 sceptic hints, and the Mormons argue, that the command only means that he must have one wife at least.
There are two supreme38 figures in the New Testament, Paul and Jesus. What Paul says about women I will deal with presently. For the moment I confine myself to Jesus. Let the reader remember that Christianity cannot transcend39 the Bible, any more than a stream can rise above its source.
Like most revivalists and popular preachers, Jesus had a number of women dangling40 at his heels, but his teaching on the subject in hand is barren, or worse. As a child, he gave his mother the slip at Jerusalem, and caused her much anxiety. During his ministry41, when his mother and his brethren wished to speak with him, he forgot the natural ties of blood, and coolly remarked that his family were those who believed his gospel. On another occasion he roughly said to Mary, "Woman, what have I to do with thee?" These examples are not very edifying42. If Christ is our great exemplar, the fashion he set of treating his nearest relatives is "more honored in the breach43 than in the observance."
Jesus appears to have despised the union of the sexes, therefore marriage, and therefore the home. He taught that in heaven, where all are perfect, there is neither marrying nor giving in marriage; the saints being like angels, probably of the neuter gender44. In Matthew xix. 12 he appears to recommend emasculation, praising those who make themselves "eunuchs for the kingdom of heaven's sake." This doctrine28 is too high for flesh and blood, but Origen and other early Christians45 practised it literally46. We may be sure that those who trample47 on manhood have no real respect for womanhood. Hence the Romish Church has always praised up virginity, which is simply an abnegation of sex. Cruden shrinks from the literal sense of Christ's words, and says that the "eunuchs" he refers to are those who "upon some religious motive48 do abstain49 from marriage and the use of all carnal pleasures; that they may be less encumbered50 with the cares of the world, and may devote themselves more closely to the service of God." Moonshine! Origen was a better judge than Cruden. If Jesus did not mean what he said, why did he take the trouble to speak? His doctrine is that of the anchorite. It led naturally to the filthy51 wretches52, called monks, who dreaded53 the sight of a woman, and hoped to please God by stultifying54 nature. It also led to the Church law forbidding women to touch the sacrament with their naked hands, lest they should pollute it. Only women who relish55 that infamous56 law can feel any respect for the teaching of Jesus.
点击收听单词发音
1 guardian | |
n.监护人;守卫者,保护者 | |
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2 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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3 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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4 fulcrum | |
n.杠杆支点 | |
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5 superstition | |
n.迷信,迷信行为 | |
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6 abound | |
vi.大量存在;(in,with)充满,富于 | |
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7 clergy | |
n.[总称]牧师,神职人员 | |
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8 futile | |
adj.无效的,无用的,无希望的 | |
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9 ostrich | |
n.鸵鸟 | |
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10 doom | |
n.厄运,劫数;v.注定,命定 | |
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11 elevation | |
n.高度;海拔;高地;上升;提高 | |
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12 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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13 hovered | |
鸟( hover的过去式和过去分词 ); 靠近(某事物); (人)徘徊; 犹豫 | |
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14 wrangle | |
vi.争吵 | |
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15 succumb | |
v.屈服,屈从;死 | |
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16 persuasions | |
n.劝说,说服(力)( persuasion的名词复数 );信仰 | |
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17 mightier | |
adj. 强有力的,强大的,巨大的 adv. 很,极其 | |
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18 Christian | |
adj.基督教徒的;n.基督教徒 | |
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19 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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20 seduced | |
诱奸( seduce的过去式和过去分词 ); 勾引; 诱使堕落; 使入迷 | |
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21 hatred | |
n.憎恶,憎恨,仇恨 | |
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22 growled | |
v.(动物)发狺狺声, (雷)作隆隆声( growl的过去式和过去分词 );低声咆哮着说 | |
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23 bonnets | |
n.童帽( bonnet的名词复数 );(烟囱等的)覆盖物;(苏格兰男子的)无边呢帽;(女子戴的)任何一种帽子 | |
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24 bonnet | |
n.无边女帽;童帽 | |
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25 chapel | |
n.小教堂,殡仪馆 | |
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26 talisman | |
n.避邪物,护身符 | |
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27 legendary | |
adj.传奇(中)的,闻名遐迩的;n.传奇(文学) | |
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28 doctrine | |
n.教义;主义;学说 | |
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29 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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30 chaos | |
n.混乱,无秩序 | |
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31 spurn | |
v.拒绝,摈弃;n.轻视的拒绝;踢开 | |
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32 encumbrances | |
n.负担( encumbrance的名词复数 );累赘;妨碍;阻碍 | |
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33 fomented | |
v.激起,煽动(麻烦等)( foment的过去式和过去分词 ) | |
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34 countenanced | |
v.支持,赞同,批准( countenance的过去式 ) | |
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35 testament | |
n.遗嘱;证明 | |
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36 bishop | |
n.主教,(国际象棋)象 | |
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37 facetious | |
adj.轻浮的,好开玩笑的 | |
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38 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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39 transcend | |
vt.超出,超越(理性等)的范围 | |
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40 dangling | |
悬吊着( dangle的现在分词 ); 摆动不定; 用某事物诱惑…; 吊胃口 | |
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41 ministry | |
n.(政府的)部;牧师 | |
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42 edifying | |
adj.有教训意味的,教训性的,有益的v.开导,启发( edify的现在分词 ) | |
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43 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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44 gender | |
n.(生理上的)性,(名词、代词等的)性 | |
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45 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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46 literally | |
adv.照字面意义,逐字地;确实 | |
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47 trample | |
vt.踩,践踏;无视,伤害,侵犯 | |
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48 motive | |
n.动机,目的;adv.发动的,运动的 | |
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49 abstain | |
v.自制,戒绝,弃权,避免 | |
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50 encumbered | |
v.妨碍,阻碍,拖累( encumber的过去式和过去分词 ) | |
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51 filthy | |
adj.卑劣的;恶劣的,肮脏的 | |
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52 wretches | |
n.不幸的人( wretch的名词复数 );可怜的人;恶棍;坏蛋 | |
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53 dreaded | |
adj.令人畏惧的;害怕的v.害怕,恐惧,担心( dread的过去式和过去分词) | |
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54 stultifying | |
v.使成为徒劳,使变得无用( stultify的现在分词 ) | |
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55 relish | |
n.滋味,享受,爱好,调味品;vt.加调味料,享受,品味;vi.有滋味 | |
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56 infamous | |
adj.声名狼藉的,臭名昭著的,邪恶的 | |
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