This piece of trickery cannot, of course, be played upon the students of civilisation7, who, as Mill remarked, are aware that many of the most valuable contributions to human improvement have been the work of men who knew, and rejected, the Christian8 faith. But it easily imposes on the multitude, and it will never be abandoned until it ceases to be profitable.
Sometimes it takes the form of idle stories about the death-beds of Freethinkers, who are represented as deploring9 their ill-spent life, and bewailing the impossibility of recalling the wicked opinions they have put into circulation. At other times it takes the form of exhibiting their failings, without the slightest reference to their virtues10, as the sum and substance of their character. When these methods are not sufficient, recourse is had to insinuation. Particular sceptics are spared perhaps, but Freethinkers are depicted—like the poor in Tennyson's "Northern Farmer"—as bad in the lump. It is broadly hinted that it is a moral defect which prevents them from embracing the popular creed12; that they reject what they do not wish to believe; that they hate the restraints of religion, and therefore reject its principles; that their unbelief, in short, is only a cloak for sensual indulgence or an excuse for evading13 irksome obligations.
We are so accustomed to this monstrous14 theory of scepticism in religious circles, that it did not astonish us, or give us the least surprise, to read the following paragraph in the Christian Commonwealth15—
"Free Life, and No Compulsory16 Virtue11, was the title of a placard borne by a pamphlet seller of the public highway a few days ago. What the contents of the pamphlets were we do not know, but the title is a suggestive sign of the times, and a rather more than usually plain statement of what a good deal of modern doubt amounts to. Lord Tennyson was severely17 taken to task a few years ago for making the Atheist18 a villain19 in his 'Promise of May,' but he was about right. Much of the doubt of the day is only an outcome of the desire to discredit20 and throw off the restraints of religion and moral law in the name of freedom, wrongly used. Free love, free life, free divorce, free Sundays, in the majority of cases, are but synonyms21 for license22. Those who hold the Darwinian doctrine23 of descent from a kind of ape may yet see it proved by a reversion to the beast, if men succeed in getting all the false and pernicious freedom they want."
Now, in reply to this paragraph, we have first to observe that our contemporary takes Lord Tennyson's name in vain. The villain of the "Promise of May" is certainly an Agnostic, but are not the villains24 of many other plays Christians25? Lord Tennyson does not make the rascal26's wickedness the logical result of his principles; indeed, although our contemporary seems ignorant of the fact, he disclaimed27 any such intention, A press announcement was circulated by his eldest28 son, on his behalf, that the rascal was meant to be a sentimentalist and ne'er-do-well, who, whatever his opinions, would have come to a bad end. When the Commonwealth, therefore, talks of Lord Tennyson as "about right," it shows, in a rather vulgar way, the danger of incomplete information. Were we to copy its manners we might use a swifter phrase.
That Atheists, in the name of freedom, throw off the restraints of moral law, is a statement which we defy the Commonwealth to prove, or in the slightest degree to support, and we will even go to the length of suggesting how it might undertake the task.
Turpitude29 of character must betray itself. Moral corruption30 can no more be hidden than physical corruption. Wickedness "will out," like murder or smallpox31. A man's wife discovers it; his children shun32 him instead of clinging about his knees; his neighbors and acquaintances eye him with suspicion or dislike; his evil nature pulsates33 through an ever-widening circle of detection, and in time nis bad passions are written upon his features in the infallible lines of mouth and eyes and face. How easy, then, it should be to pick out these Atheists. The most evil-looking men should belong to that persuasion34. But do they? We invite our contemporary to a trial. Let it inquire the religious opinions of a dozen or two, and see if there is an Atheist among them.
Again, a certain amount of evil disposition35 must produce a certain percentage of criminal conduct. Accordingly the gaols37 should contain a large proportion of Atheists. But do they? Statistics prove they do not. When the present writer was imprisoned38 for "blasphemy," and was asked his religion, he answered "None," to the wide-eyed astonishment39 of the official who put the question. Atheists were scarce in the establishment. Catholics were there, and red tickets were on their cell-doors; Protestants were there, and white tickets marked their apartments; Jews were there, and provision was made for their special observances; but the Atheist was the rara avis, the very phoenix40 of Holloway Gaol36.
Let us turn to another method of investigation41. During the last ten years four members have been expelled from the House of Commons. One of them was not expelled in the full sense of the word; he was, however, thrust by brute42 force from the precincts of the House. His name was Charles Bradlaugh, and he was an Atheist. But what was his crime? Simply this: he differed from his fellow members as to his competence43 to take the parliamentary oath, and the ultimate event proved that he was right and they were wrong. Now what were the crimes of the three other members, who were completely and absolutely expelled? Captain Verney was found guilty of procuration for seduction, Mr. Hastings was found guilty of embezzlement44, and Mr. De Cobain was pronounced guilty of evading justice, while charged with unnatural45 offences. Mr. Jabez Spencer Balfour might also have been expelled, if he had not accepted the Chiltern Hundreds. Now all these real delinquents46 were Christians, and even ostentatious Christians. Compare them with Charles Bradlaugh, the Atheist, and say which side has the greatest cause for shame and humiliation47.
Are Atheists conspicuous48 in the Divorce Court? Is it not Christian reputations that are smirched in that Inquisition? Do Atheists, or any species of unbelievers, appear frequently before the public as promoters of bubble companies, and systematic49 robbers of orphans50 and widows? Is it not generally found, in the case of great business collapses51, that the responsible persons are Christians? Is it not a fact that their profession of Christianity is usually in proportion to the depth of their rascality52?
Not long since the Bishop53 of Chester, backed up by Mr. Waugh, of the Society for the Prevention of Cruelty to Children, publicly declared that the worst ill-users of little ones were artisan Secularists. He was challenged to give evidence of the assertion, but he preferred to maintain what is called "a dignified55 silence." Mr. Waugh was challenged to produce proofs from the Society's archives, and he also declined. It is enough to affirm infamy56 against Freethinkers; proof is unnecessary; or, rather, it is unobtainable. Singularly, there have been several striking cases of brutal57 treatment of children since Mr. Waugh and Bishop Jayne committed themselves to this indefensible assertion, and in no instance was the culprit a Secularist54, though some of them, including Mrs. Montagu, were devout58 Christians.
There are other methods of inquiry59 into the wickedness of Atheists, but we have indicated enough to set the Commonwealth at work, and we invite it to begin forthwith. And while it is getting ready we beg to observe that theologians have always described "free-dem" as "license," whereas it is nothing of the kind. Freedom is the golden mean between license and slavery. The breaking of arbitrary fetters60, forged by ignorance and intolerance, does not mean a fall into loose living. The heretic in religion, while resenting outside control, by his very perception of the vast and far-reaching consequences of human action, is often chained to "the most timid sanctities of life."
With respect to "the Darwinian theory of descent from a kind of ape," we have a word for our contemporary. The annual meeting of the British Association was held at Oxford61 in 1860. Darwin's Descent of Man had recently been published, and the air was full of controversy62. Bishop Wilberforce, in the course of a derisive63 speech, turned to Professor Huxley and asked whether it was on the mother's or father's side that his grandfather had been an ape. Huxley replied that man had no reason to be ashamed of having an ape for a grandfather. "If there is an ancestor," he continued, "whom I should feel shame in recalling it would be a man"—one who meddled64 with scientific questions he did not understand, only to obscure them by aimless rhetoric65, and indulgence in "eloquent66 digressions and appeals to religious prejudice." This rebuke67 was administered thirty-three years ago, but it is still worth remembering, and perhaps the Commonwealth may find in it something applicable to itself.
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1 slander | |
n./v.诽谤,污蔑 | |
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2 contagion | |
n.(通过接触的疾病)传染;蔓延 | |
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3 secondly | |
adv.第二,其次 | |
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4 essentially | |
adv.本质上,实质上,基本上 | |
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5 immoral | |
adj.不道德的,淫荡的,荒淫的,有伤风化的 | |
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6 preservation | |
n.保护,维护,保存,保留,保持 | |
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7 civilisation | |
n.文明,文化,开化,教化 | |
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8 Christian | |
adj.基督教徒的;n.基督教徒 | |
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9 deploring | |
v.悲叹,痛惜,强烈反对( deplore的现在分词 ) | |
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10 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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11 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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12 creed | |
n.信条;信念,纲领 | |
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13 evading | |
逃避( evade的现在分词 ); 避开; 回避; 想不出 | |
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14 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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15 commonwealth | |
n.共和国,联邦,共同体 | |
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16 compulsory | |
n.强制的,必修的;规定的,义务的 | |
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17 severely | |
adv.严格地;严厉地;非常恶劣地 | |
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18 atheist | |
n.无神论者 | |
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19 villain | |
n.反派演员,反面人物;恶棍;问题的起因 | |
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20 discredit | |
vt.使不可置信;n.丧失信义;不信,怀疑 | |
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21 synonyms | |
同义词( synonym的名词复数 ) | |
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22 license | |
n.执照,许可证,特许;v.许可,特许 | |
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23 doctrine | |
n.教义;主义;学说 | |
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24 villains | |
n.恶棍( villain的名词复数 );罪犯;(小说、戏剧等中的)反面人物;淘气鬼 | |
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25 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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26 rascal | |
n.流氓;不诚实的人 | |
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27 disclaimed | |
v.否认( disclaim的过去式和过去分词 ) | |
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28 eldest | |
adj.最年长的,最年老的 | |
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29 turpitude | |
n.可耻;邪恶 | |
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30 corruption | |
n.腐败,堕落,贪污 | |
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31 smallpox | |
n.天花 | |
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32 shun | |
vt.避开,回避,避免 | |
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33 pulsates | |
v.有节奏地舒张及收缩( pulsate的第三人称单数 );跳动;脉动;受(激情)震动 | |
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34 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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35 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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36 gaol | |
n.(jail)监狱;(不加冠词)监禁;vt.使…坐牢 | |
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37 gaols | |
监狱,拘留所( gaol的名词复数 ) | |
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38 imprisoned | |
下狱,监禁( imprison的过去式和过去分词 ) | |
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39 astonishment | |
n.惊奇,惊异 | |
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40 phoenix | |
n.凤凰,长生(不死)鸟;引申为重生 | |
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41 investigation | |
n.调查,调查研究 | |
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42 brute | |
n.野兽,兽性 | |
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43 competence | |
n.能力,胜任,称职 | |
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44 embezzlement | |
n.盗用,贪污 | |
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45 unnatural | |
adj.不自然的;反常的 | |
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46 delinquents | |
n.(尤指青少年)有过失的人,违法的人( delinquent的名词复数 ) | |
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47 humiliation | |
n.羞辱 | |
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48 conspicuous | |
adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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49 systematic | |
adj.有系统的,有计划的,有方法的 | |
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50 orphans | |
孤儿( orphan的名词复数 ) | |
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51 collapses | |
折叠( collapse的第三人称单数 ); 倒塌; 崩溃; (尤指工作劳累后)坐下 | |
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52 rascality | |
流氓性,流氓集团 | |
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53 bishop | |
n.主教,(国际象棋)象 | |
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54 secularist | |
n.现世主义者,世俗主义者;宗教与教育分离论者 | |
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55 dignified | |
a.可敬的,高贵的 | |
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56 infamy | |
n.声名狼藉,出丑,恶行 | |
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57 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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58 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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59 inquiry | |
n.打听,询问,调查,查问 | |
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60 fetters | |
n.脚镣( fetter的名词复数 );束缚v.给…上脚镣,束缚( fetter的第三人称单数 ) | |
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61 Oxford | |
n.牛津(英国城市) | |
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62 controversy | |
n.争论,辩论,争吵 | |
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63 derisive | |
adj.嘲弄的 | |
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64 meddled | |
v.干涉,干预(他人事务)( meddle的过去式和过去分词 ) | |
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65 rhetoric | |
n.修辞学,浮夸之言语 | |
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66 eloquent | |
adj.雄辩的,口才流利的;明白显示出的 | |
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67 rebuke | |
v.指责,非难,斥责 [反]praise | |
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