One result of the recent duel1 between M. Floquet and the melodramatic General Boulanger is that Bishop2 Freppel has moved in the Chamber3 of Deputies for the legal abolition4 of private combats. That a bishop should do this is remarkable5. If Bishop Freppel possessed6 any sense of humor, he would leave the task to laymen7. His Church did not establish duelling; on the contrary, she censured8 it; but it was countenanced9 by her principles, and her protest was unavailing. The judicial10 combat was an appeal to God, like the ordeal11 by fire or water, or the purgation by oath. The Church patronised those forms of superstition12 which brought men to her altars, and ministered to her profit and power, and she opposed those superstitions13 which were inimical to her interest. When legal proofs failed and suits were undecided; when persons were accused of crimes, of which they could neither be proved guilty nor held guiltless; or when they lay under gross suspicion of wrong, the Church proffered16 the ordeal. She invited the litigants17, or the suspected parties, to handle hot iron, plunge18 their arms into boiling liquid, or be thrown into water deep enough to drown them; and if they underwent such treatment without injury, she held them innocent. Another device was the oath. The parties went to the Church altar and swore their innocence19 or the justice of their cause. But all these methods gave room for chicane. Kings and knights20 protested that the oath led to indiscriminate perjury21, that if the priests' hands were tickled22 with money the hot iron was only painted, and that a suitable fee could render the boiling liquid innocuous to the skin of a baby. They therefore drew their swords, exclaiming, "Away with this priestly jugglery23! These weapons are better than fire or water or oil, and God can decide the right in single combat as in the Churchman's ordeal."
"Is it not true," asked King Gundobald of Bishop Avitus, "that the event of national wars and private combats is directed by the judgment24 of God; and that his providence25 awards the victory to the juster cause?" The Bishop could not answer "No," for if he did he would have demolished26 the whole Church system of ordeals27, so he yielded to the arguments of his sovereign.
Single combats, under the Gothic code, were fought according to judicial forms. They were held, Robertson says, "as solemn appeals to the omniscience28 and justice of the Supreme29 Being." Shakespeare is careful to to notice this feature. When Bolingbroke and Norfolk, in Richard II., challenge each other as traitors30, the king consents to their duel in the following terms:
At Coventry, upon Saint Lambert's day: There shall your swords and lances arbitrate The swelling31 difference of your settled hate. Since we cannot atone32 you, we shall see Justice design the victor's chivalry33.
Modern duelling is thus a survival of the old judicial combat. The "point of honor" is the excuse for a practice which has lost its original sanction. The appeal to God is forgotten, and the duellists talk of "satisfaction." Illogical no doubt, but this is only one of many customs that survive their original meaning.
Now the Church cannot hold itself guiltless in regard to this folly34. She cherished the superstition on which it rested. She taught the policy of appealing to God, and only frowned on the particular method which brought no grist to her mill. Her own methods were still more senseless. Unless the laws of nature were constantly subverted35, her ordeals must have operated at random36 when they were not regulated by fraud. The hand of guilt15 might be harder than that of innocence, and more likely to bear a moment's contact with hot iron or boiling oil. Besides, as Montesquieu observes, the poltroon37 stood the poorest chance in the judicial combat, and the poltroon was more likely to be guilty than the man of courage. The weak, of course, were at the mercy of the strong; but in one point, at least, the combat had an obvious advantage over the other ordeals.
How amusing it must have been to a sceptic, if such then existed, to see the opposition38 between the nobles and the clergy39. The nobles said "Fight!" and the clergy cried "That is impious." The clergy said "Swear!" and the nobles cried "That is sacrilege and leads to perjury."
No less amusing was the turn which combat took in Spain in the eleventh century. There was a struggle between the Latin and the Gothic liturgy40. Aragon yielded to the papal pressure, but Castile thought the contest should be decided14 by the sword. Accordingly, Mosheim tells us, two champions were chosen; they fought, and the Latin liturgy was defeated. But the Romish party was not satisfied. The two liturgies41 were thrown into a fire, and the result of the ordeal was another triumph for the Goths. Still the divine decisions are frail42 when opposed to the interests of the Church. Queen Constantia, who controlled King Alphonso, sided with the pontiff of Rome, and the priest and the lady carried the day.
Though incorporated in the judicial system of Christendom, the duel is scorned by the Turks, and was unknown to the Greeks and Romans. Lord Bacon remarks this in one of his admirable law tracts43:
"All memory doth consent that Greece and Rome were the most valiant44 and generous nations of the world; and, that which is more to be noted45, they were free estates, and not under a monarchy46; whereby a man would think it a great deal the more reason that particular persons should have righted themselves; and yet they had not this practice of duels47, nor anything that bare show thereof." (Charge against Duels.)
Bacon observes that the most valorous and generous nations scorn this practice. Why then did it obtain so long in Christendom? Was it because the Northern and Western nations were cowardly and selfish? Nothing of the kind; it was because they were superstitious48, and their superstition was cherished by the Church. Even at the present day the Church calls international combat an appeal to God; regimental banners are consecrated49 by priests, and laid up in temples when dilapidated; and Catholic and Protestant priests alike implore50 victory for their respective sides in time of war. And why not? Is not the Bible God "the Lord of Hosts" and "a man of war"? Did he not teach David's fingers to fight? Were not Joshua and Jehu, the two greatest tigers in history, his chosen generals? Why then should he be averse51 to international butchery in Europe? Should he not rejoice in the next bloody52 cockpit of featherless bipeds? And is it not hard to see his infinite appetite for blood reduced to content itself with an occasional duel, in which not enough of the sanguine53 fluid is shed to make a small black-pudding? Bishop Freppel is ill-advised. He should not rob his Deity54 of his last consolation55.
点击收听单词发音
1 duel | |
n./v.决斗;(双方的)斗争 | |
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2 bishop | |
n.主教,(国际象棋)象 | |
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3 chamber | |
n.房间,寝室;会议厅;议院;会所 | |
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4 abolition | |
n.废除,取消 | |
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5 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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6 possessed | |
adj.疯狂的;拥有的,占有的 | |
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7 laymen | |
门外汉,外行人( layman的名词复数 ); 普通教徒(有别于神职人员) | |
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8 censured | |
v.指责,非难,谴责( censure的过去式 ) | |
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9 countenanced | |
v.支持,赞同,批准( countenance的过去式 ) | |
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10 judicial | |
adj.司法的,法庭的,审判的,明断的,公正的 | |
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11 ordeal | |
n.苦难经历,(尤指对品格、耐力的)严峻考验 | |
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12 superstition | |
n.迷信,迷信行为 | |
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13 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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14 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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15 guilt | |
n.犯罪;内疚;过失,罪责 | |
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16 proffered | |
v.提供,贡献,提出( proffer的过去式和过去分词 ) | |
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17 litigants | |
n.诉讼当事人( litigant的名词复数 ) | |
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18 plunge | |
v.跳入,(使)投入,(使)陷入;猛冲 | |
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19 innocence | |
n.无罪;天真;无害 | |
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20 knights | |
骑士; (中古时代的)武士( knight的名词复数 ); 骑士; 爵士; (国际象棋中)马 | |
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21 perjury | |
n.伪证;伪证罪 | |
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22 tickled | |
(使)发痒( tickle的过去式和过去分词 ); (使)愉快,逗乐 | |
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23 jugglery | |
n.杂耍,把戏 | |
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24 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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25 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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26 demolished | |
v.摧毁( demolish的过去式和过去分词 );推翻;拆毁(尤指大建筑物);吃光 | |
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27 ordeals | |
n.严峻的考验,苦难的经历( ordeal的名词复数 ) | |
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28 omniscience | |
n.全知,全知者,上帝 | |
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29 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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30 traitors | |
卖国贼( traitor的名词复数 ); 叛徒; 背叛者; 背信弃义的人 | |
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31 swelling | |
n.肿胀 | |
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32 atone | |
v.赎罪,补偿 | |
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33 chivalry | |
n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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34 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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35 subverted | |
v.颠覆,破坏(政治制度、宗教信仰等)( subvert的过去式和过去分词 );使(某人)道德败坏或不忠 | |
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36 random | |
adj.随机的;任意的;n.偶然的(或随便的)行动 | |
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37 poltroon | |
n.胆怯者;懦夫 | |
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38 opposition | |
n.反对,敌对 | |
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39 clergy | |
n.[总称]牧师,神职人员 | |
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40 liturgy | |
n.礼拜仪式 | |
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41 liturgies | |
n.礼拜仪式( liturgy的名词复数 );(英国国教的)祈祷书 | |
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42 frail | |
adj.身体虚弱的;易损坏的 | |
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43 tracts | |
大片土地( tract的名词复数 ); 地带; (体内的)道; (尤指宣扬宗教、伦理或政治的)短文 | |
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44 valiant | |
adj.勇敢的,英勇的;n.勇士,勇敢的人 | |
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45 noted | |
adj.著名的,知名的 | |
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46 monarchy | |
n.君主,最高统治者;君主政体,君主国 | |
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47 duels | |
n.两男子的决斗( duel的名词复数 );竞争,斗争 | |
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48 superstitious | |
adj.迷信的 | |
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49 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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50 implore | |
vt.乞求,恳求,哀求 | |
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51 averse | |
adj.厌恶的;反对的,不乐意的 | |
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52 bloody | |
adj.非常的的;流血的;残忍的;adv.很;vt.血染 | |
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53 sanguine | |
adj.充满希望的,乐观的,血红色的 | |
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54 deity | |
n.神,神性;被奉若神明的人(或物) | |
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55 consolation | |
n.安慰,慰问 | |
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