Long before there were any kings there were chiefs, Even in the early Feudal2 days the king was only the chief of the barons3, and many centuries elapsed before the supremacy4 of the monarch5 was unquestioned and he became really the sovereign. It was a process of natural selection. A mob of chiefs could not rule a mob of people. There was a fierce struggle, with plenty of fighting and intrigue7, and the fittest survived. Gradually, as the nation became unified8, the government was centralised, and out of the chaos9 of competing nobles emerged the relatively10 cosmic authority of the Crown.
Similarly in the world of religion. All gods were originally ghosts. But as polytheism declined a supreme11 god emerged from the crowd of deities12, as the king emerged from the crowd of nobles, and ruled from a definite centre. It was Zeus in Greece, Jupiter in Rome, Brahma in India, Thor in Scandinavia, and Yahveh in Israel. "I, the Lord thy God, am a jealous God," was an exclamation13 that sprang from Yahveh's lips (through his priests) when his godship was still in the thick of the competitive struggle.
The ghosts become gods, and the gods become supreme deities, looked after the interests of their worshippers; gave them long life, good harvests, and prosperity in warfare14, if they were true to them, and plagued them like the very devil if they slighted them or nodded to their rivals. According to the Old Testament15, when everything went well with the Jews their God was pleased, and when things went wrong with them he was angry. This state of mind survives into our advanced civilisation16, where people still talk of "judgments," still pray for good things, and still implore17 their God for victory when they have a scrimmage with their neighbors.
But this infantile conception is dying out of educated minds. Prayer is seen to be futile18. The laws of nature do not vary. Providence19 is on the side of the big battalions20. God helps those who help themselves—and no one else.
Long ago, in ancient Greece and Rome, the acutest thinkers had come to the same conclusion. Lucretius, for instance, did not deny the existence of the gods; he merely asserted that they no longer concerned themselves with human affairs, which he was heartily21 glad of, as they were mostly bad characters. He observed "the reign6 of law" as clearly as our modern scientists, and relegated22 the deities to their Olympian repose23, so beautifully versed24 by Tennyson.
The Gods, who haunt
Where never creeps a cloud, or moves a wind,
Nor ever falls the least white star of snow,
Nor ever lowest roll of thunder moans,
Even the savage28, in times of prolonged peace and prosperity, begins to speculate on the possibility of his god's having retired29 from business; for religion is born of fear, not of love, and the savage is reminded of his god by calamity30 rather than good fortune. This idea has been caught by Robert Browning in his marvellous Caliban upon Setebos, a poem developed out of a casual germ in Shakespeare's Tempest.
Hoping the while, since evils sometimes mend,
Warts rub away and sores are cured with slime,
That some strange day, will either the Quiet catch
And conquer Setebos, or likelier He
But presently poor Caliban is frightened out of his speculation32 by a thunderstorm, which makes him lie low and slaver his god, offering any mortification33 as the price of his escape.
There is a good deal of Caliban in our modern multitudes, but the educated are working free from his theology. Science and miracle cannot live together, and miracle and providence are the same thing. How far from us is the good old God of the best parts of the Bible, who held out one ear for the prayers of his good children, and one hand, well rodded, for the backs of the naughty ones. The seed of the righteous never begged for bread, and the villain34 always came to a bad end. It was the childish philosophy of the "gods" in a modern theatre. The more critical want something truer and more natural, something more accordant with the stern realities of life. Renan has some excellent remarks on this in the Preface to his second volume of the Histoire du Peuple d' Israel.
"The work of the genius of Israel was not really affected35 until the eighteenth century after Jesus Christ, when it became very doubtful to spirits a little cultivated that the affairs of this world are regulated by a God of justice. The exaggerated idea of a special Providence, the basis of Judaism and Islam, and which Christianity has only corrected through the fund of liberalism inherent in our races, has been definitively36 vanquished37 by modern philosophy, the fruit not of abstract speculation, but of constant experience. It has never been observed, in effect, that a superior being occupies himself, for a moral or an immoral38 purpose, with the affairs of nature or the affairs of humanity."
Kenan has elsewhere said that the negation39 of the supernatural is a dogma with every cultivated intelligence. God, in short, has faded into a metaphysical abstraction. The little ghosts vanished long ago, and now the Great Ghost is melting into thin air. Thousands of people have lost all belief in his existence. They use his name, and take it in vain; for when questioned, they merely stand up for "a sort of a something." The fear of God, so to speak, has survived his personality; just as Madame de Stael said she did not believe in ghosts, but she was afraid of them. Mrs. Browning gives voice to this sentiment in one of her poems:
And hearts say, God be pitiful,
That ne'er said, God be blest.
The fear of the Lord is, indeed, the beginning and the end of theology.
When the Great Ghost was a reality—we mean to his worshippers—he was constantly spoken of. His name was invoked40 in the courts of law, it figured in nearly every oath outside them, and it was to be seen on nearly every page of every book that was published. But all that is changed. To speak or print the name of God is reckoned "bad form." The word is almost tabooed in decent society. You hear it in the streets, however, when the irascible carman calls on God to damn your eyes for getting in his way. There is such a conspiracy41 of silence about the Great Ghost, except in churches and chapels42, that the mention of his name in polite circles sounds like swearing. Eyebrows43 are lifted, and the speaker is looked upon as vulgar, and perhaps dangerous.
Thus theology gives way to the pressure of science, and religion to the pressure of civilisation. The more use we make of this life the less we look for another; the loftier man grows the less he bows to ghosts and gods. Heaven and hell both disappear, and things are neither so bad nor good as was expected. Man finds himself in a universe of necessity. He hears no response to his prayers but the echo of his own voice. He therefore bids the gods adieu, and sets himself to the task of making the best of life for himself and his fellows. Without false hopes, or bare fears, he steers44 his course over the ocean of life, and says with the poet, "I am the captain of my soul."
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1 mar | |
vt.破坏,毁坏,弄糟 | |
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2 feudal | |
adj.封建的,封地的,领地的 | |
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3 barons | |
男爵( baron的名词复数 ); 巨头; 大王; 大亨 | |
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4 supremacy | |
n.至上;至高权力 | |
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5 monarch | |
n.帝王,君主,最高统治者 | |
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6 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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7 intrigue | |
vt.激起兴趣,迷住;vi.耍阴谋;n.阴谋,密谋 | |
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8 unified | |
(unify 的过去式和过去分词); 统一的; 统一标准的; 一元化的 | |
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9 chaos | |
n.混乱,无秩序 | |
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10 relatively | |
adv.比较...地,相对地 | |
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11 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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12 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
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13 exclamation | |
n.感叹号,惊呼,惊叹词 | |
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14 warfare | |
n.战争(状态);斗争;冲突 | |
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15 testament | |
n.遗嘱;证明 | |
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16 civilisation | |
n.文明,文化,开化,教化 | |
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17 implore | |
vt.乞求,恳求,哀求 | |
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18 futile | |
adj.无效的,无用的,无希望的 | |
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19 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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20 battalions | |
n.(陆军的)一营(大约有一千兵士)( battalion的名词复数 );协同作战的部队;军队;(组织在一起工作的)队伍 | |
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21 heartily | |
adv.衷心地,诚恳地,十分,很 | |
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22 relegated | |
v.使降级( relegate的过去式和过去分词 );使降职;转移;把…归类 | |
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23 repose | |
v.(使)休息;n.安息 | |
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24 versed | |
adj. 精通,熟练 | |
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25 lucid | |
adj.明白易懂的,清晰的,头脑清楚的 | |
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26 savored | |
v.意味,带有…的性质( savor的过去式和过去分词 );给…加调味品;使有风味;品尝 | |
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27 everlasting | |
adj.永恒的,持久的,无止境的 | |
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28 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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29 retired | |
adj.隐退的,退休的,退役的 | |
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30 calamity | |
n.灾害,祸患,不幸事件 | |
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31 doze | |
v.打瞌睡;n.打盹,假寐 | |
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32 speculation | |
n.思索,沉思;猜测;投机 | |
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33 mortification | |
n.耻辱,屈辱 | |
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34 villain | |
n.反派演员,反面人物;恶棍;问题的起因 | |
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35 affected | |
adj.不自然的,假装的 | |
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36 definitively | |
adv.决定性地,最后地 | |
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37 vanquished | |
v.征服( vanquish的过去式和过去分词 );战胜;克服;抑制 | |
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38 immoral | |
adj.不道德的,淫荡的,荒淫的,有伤风化的 | |
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39 negation | |
n.否定;否认 | |
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40 invoked | |
v.援引( invoke的过去式和过去分词 );行使(权利等);祈求救助;恳求 | |
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41 conspiracy | |
n.阴谋,密谋,共谋 | |
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42 chapels | |
n.小教堂, (医院、监狱等的)附属礼拜堂( chapel的名词复数 );(在小教堂和附属礼拜堂举行的)礼拜仪式 | |
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43 eyebrows | |
眉毛( eyebrow的名词复数 ) | |
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44 steers | |
n.阉公牛,肉用公牛( steer的名词复数 )v.驾驶( steer的第三人称单数 );操纵;控制;引导 | |
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