Men imagined supernatural powers such as they could comprehend. If the lightning god destroyed a hut, obviously it must be because the owner of the hut had given offense7; so the owner must placate8 the god, using those means which would be effective in the quarrels of men—presents of roast meats and honey and fresh fruits, of wine and gold and jewels and women, accompanied by friendly words and gestures of submission9. And when in spite of all things the natural evil did not cease, when the people continued to die of pestilence10, then came the opportunity for hysterical11 or ambitious persons to discover new ways of penetrating12 the mind of the god. There would be dreamers of dreams and seers of visions and hearers of voices; readers of the entrails of beasts and interpreters of the flight of birds; there would be burning bushes and stone tablets on mountain-tops, and inspired words dictated13 to aged14 disciples15 on lonely islands. There would arise special castes of men and women, learned in these sacred matters; and these priestly castes would naturally emphasize the importance of their calling, would hold themselves aloof16 from the common herd17, endowed with special powers and entitled to special privileges. They would interpret the oracles18 in ways favorable to themselves and their order; they would proclaim themselves friends and confidants of the god, walking with him in the night-time, receiving his messengers and angels, acting19 as his deputies in forgiving offenses20, in dealing21 punishments and in receiving gifts. They would become makers22 of laws and moral codes. They would wear special costumes to distinguish them, they would go through elaborate ceremonies to impress their followers23, employing all sensuous24 effects, architecture and sculpture and painting, music and poetry and dancing, candles and incense25 and bells and gongs
Casting a dim religious light.
As may with sweetness through mine ear
Dissolve me into ecstacies,
And bring all heaven before mine eyes.
So builds itself up, in a thousand complex and complicated forms, the Priestly Lie. There are a score of great religions in the world, each with scores or hundreds of sects30, each with its priestly orders, its complicated creed31 and ritual, its heavens and hells. Each has its thousands or millions or hundreds of millions of "true believers"; each damns all the others, with more or less heartiness—and each is a mighty32 fortress33 of Graft34.
There will be few readers of this book who have not been brought up under the spell of some one of these systems of Supernaturalism; who have not been taught to speak with respect of some particular priestly order, to thrill with awe35 at some particular sacred rite36, to seek respite37 from earthly woes38 in some particular ceremonial spell. These things are woven into our very fibre in childhood; they are sanctified by memories of joys and griefs, they are confused with spiritual struggles, they become part of all that is most vital in our lives. The reader who wishes to emancipate39 himself from their thrall40 will do well to begin with a study of the beliefs and practices of other sects than his own—a field where he is free to observe and examine without fear of sacrilege. Let him look into Madame Blavatsky's "Secret Doctrine41", or her "Isis Unveiled"!—encyclopedias of the fantastic inventions which terror and longing42 have wrung43 out of the tortured soul of man. Here are mysteries and solemnities, charms and spells, illuminations and transmigrations, angels and demons, guides, controls and masters—all of which it is permissible44 to refuse to support with gifts. Let the reader then go to James Freeman Clarke's "Ten Great Religions", and realize how many billions of humans have lived and died in the solemn certainty that their welfare on earth and in heaven depended upon their accepting certain ideas and practicing certain rites45, all mutually exclusive and incompatible46, each damning the others and the followers of the others. So gradually the realization47 will come to him that the test of a doctrine about life and its welfare must be something else than the fact that one was born to it.
点击收听单词发音
1 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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2 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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3 flora | |
n.(某一地区的)植物群 | |
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4 slays | |
杀死,宰杀,杀戮( slay的第三人称单数 ) | |
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5 devouring | |
吞没( devour的现在分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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6 phenomena | |
n.现象 | |
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7 offense | |
n.犯规,违法行为;冒犯,得罪 | |
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8 placate | |
v.抚慰,平息(愤怒) | |
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9 submission | |
n.服从,投降;温顺,谦虚;提出 | |
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10 pestilence | |
n.瘟疫 | |
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11 hysterical | |
adj.情绪异常激动的,歇斯底里般的 | |
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12 penetrating | |
adj.(声音)响亮的,尖锐的adj.(气味)刺激的adj.(思想)敏锐的,有洞察力的 | |
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13 dictated | |
v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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14 aged | |
adj.年老的,陈年的 | |
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15 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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16 aloof | |
adj.远离的;冷淡的,漠不关心的 | |
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17 herd | |
n.兽群,牧群;vt.使集中,把…赶在一起 | |
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18 oracles | |
神示所( oracle的名词复数 ); 神谕; 圣贤; 哲人 | |
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19 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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20 offenses | |
n.进攻( offense的名词复数 );(球队的)前锋;进攻方法;攻势 | |
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21 dealing | |
n.经商方法,待人态度 | |
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22 makers | |
n.制造者,制造商(maker的复数形式) | |
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23 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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24 sensuous | |
adj.激发美感的;感官的,感觉上的 | |
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25 incense | |
v.激怒;n.香,焚香时的烟,香气 | |
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26 winnows | |
v.扬( winnow的第三人称单数 );辨别;选择;除去 | |
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27 pealing | |
v.(使)(钟等)鸣响,(雷等)发出隆隆声( peal的现在分词 ) | |
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28 choir | |
n.唱诗班,唱诗班的席位,合唱团,舞蹈团;v.合唱 | |
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29 anthem | |
n.圣歌,赞美诗,颂歌 | |
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30 sects | |
n.宗派,教派( sect的名词复数 ) | |
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31 creed | |
n.信条;信念,纲领 | |
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32 mighty | |
adj.强有力的;巨大的 | |
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33 fortress | |
n.堡垒,防御工事 | |
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34 graft | |
n.移植,嫁接,艰苦工作,贪污;v.移植,嫁接 | |
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35 awe | |
n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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36 rite | |
n.典礼,惯例,习俗 | |
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37 respite | |
n.休息,中止,暂缓 | |
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38 woes | |
困境( woe的名词复数 ); 悲伤; 我好苦哇; 某人就要倒霉 | |
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39 emancipate | |
v.解放,解除 | |
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40 thrall | |
n.奴隶;奴隶制 | |
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41 doctrine | |
n.教义;主义;学说 | |
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42 longing | |
n.(for)渴望 | |
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43 wrung | |
绞( wring的过去式和过去分词 ); 握紧(尤指别人的手); 把(湿衣服)拧干; 绞掉(水) | |
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44 permissible | |
adj.可允许的,许可的 | |
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45 rites | |
仪式,典礼( rite的名词复数 ) | |
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46 incompatible | |
adj.不相容的,不协调的,不相配的 | |
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47 realization | |
n.实现;认识到,深刻了解 | |
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