The first thing brought forth6 by the study of any religion, ancient or modern, is that it is based upon Fear, born of it, fed by it—and that it cultivates the source from which its nourishment7 is derived8. "The fear of divine anger", says Prof. Jastrow, "runs as an undercurrent through the entire religious literature of Babylonia and Assyria." In the words of Tabi-utul-Enlil, King of ancient Nippur:
Who is there that can grasp the will of the gods in heaven?
The plan of a god is full of mystery—who can understand it?
He who is still alive at evening is dead the next morning.
In an instant he is cast into grief, in a moment he is crushed.
And that cry might be duplicated from almost any page of the Hebrew scriptures9: the only difference being that the Hebrews combined all their fears into one Great Fear. "The fear of the Lord is the beginning of wisdom," we are told by Solomon of the thousand wives; and the Psalmist repeats it. "Dominion11 and fear are with Him," cries Job. "How then can any man be just before God? Or how can he be clean that is born of a woman? Behold12, even the moon hath no brightness, and the stars are not pure in His sight: How much less man, that is a worm? And the son of man, which is a worm?" He goes on, in his lyrical rapture13, "Sheol is naked before Him, and Destruction hath no covering.... The pillars of heaven tremble and are astonished at His rebuke14.... The thunder of His power who can understand?" That all this is some of the world's great poetry does not in the least alter the fact that it is an abasement15 of the soul, an hysterical16 perversion17 of the facts of life, and a preparation of the mind for the seeds of Priestcraft.
The Book of Job has been called a "Wisdom-drama": and what is the denouement18 of this drama, what is ancient Hebrew wisdom's last word about life? "Wherefore I abhor19 myself," says Job, "and repent20 in dust and ashes." The poor fellow has done nothing; we have been told at the beginning that he "was perfect and upright, and one that feared God, and eschewed21 evil." But the Sabeans and the Chaldeans rob him, and "the fire of God" falls from heaven and burns up his sheep and his servants, and "a great wind from the wilderness22" kills his sons and daughters; and then his body becomes covered with boils—a phenomenon caused in part by worry, and the consequent nervous indigestion, but mainly by excess of starch23 and deficiency of mineral salts in the diet. Job, however, has never heard of the fasting cure for disease, and so he takes him a potsherd to scrape himself withal, and he sits among the ashes—a highly unsanitary procedure enforced by his religious ritual. So naturally he feels like a worm, and abhors24 himself, and cries out: "I know that Thou canst do all things, and that no purpose of Thine can be restrained." By which utter, unreasoning humility25 he succeeds in appeasing26 the Great Fear, and his friends make a sacrifice of seven bullocks and seven rams—a feast for a whole templeful of priests—and then "the Lord gave Job twice as much as he had before.... And after this Job lived an hundred and forty years, and saw his sons and his sons' sons, even four generations."
You do not have to look very deeply into this "Wisdom-drama" to find out whose wisdom it is. Confess your own ignorance and your own impotence, abandon yourself utterly27, and then we, the sacred Caste, the Keepers of the Holy Secrets, will secure you pardon and respite—in exchange for fresh meat. Here are verses from a psalm10 of the ancient Babylonians, which "heathen" chant is identical in spirit and purpose with the utterances28 of Job:
The unclean that I have eaten, I know not;
The god, in the anger of his heart, hath surrounded me;
A goddess, known or unknown, hath wrought me sorrow....
I sought for help, but no one took my hand;
I wept, but no one harkened to me....
The feet of my goddess I kiss, I touch them;
To the god, known or unknown, I utter my prayer;
O god, known or unknown, turn thy countenance32, accept my
sacrifice;
O goddess, known or unknown, look mercifully on me! accept
my sacrifice!
点击收听单词发音
1 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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2 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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3 dread | |
vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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4 stimulus | |
n.刺激,刺激物,促进因素,引起兴奋的事物 | |
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5 candid | |
adj.公正的,正直的;坦率的 | |
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6 forth | |
adv.向前;向外,往外 | |
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7 nourishment | |
n.食物,营养品;营养情况 | |
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8 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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9 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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10 psalm | |
n.赞美诗,圣诗 | |
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11 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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12 behold | |
v.看,注视,看到 | |
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13 rapture | |
n.狂喜;全神贯注;着迷;v.使狂喜 | |
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14 rebuke | |
v.指责,非难,斥责 [反]praise | |
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15 abasement | |
n.滥用 | |
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16 hysterical | |
adj.情绪异常激动的,歇斯底里般的 | |
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17 perversion | |
n.曲解;堕落;反常 | |
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18 denouement | |
n.结尾,结局 | |
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19 abhor | |
v.憎恶;痛恨 | |
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20 repent | |
v.悔悟,悔改,忏悔,后悔 | |
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21 eschewed | |
v.(尤指为道德或实际理由而)习惯性避开,回避( eschew的过去式和过去分词 ) | |
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22 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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23 starch | |
n.淀粉;vt.给...上浆 | |
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24 abhors | |
v.憎恶( abhor的第三人称单数 );(厌恶地)回避;拒绝;淘汰 | |
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25 humility | |
n.谦逊,谦恭 | |
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26 appeasing | |
安抚,抚慰( appease的现在分词 ); 绥靖(满足另一国的要求以避免战争) | |
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27 utterly | |
adv.完全地,绝对地 | |
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28 utterances | |
n.发声( utterance的名词复数 );说话方式;语调;言论 | |
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29 wrought | |
v.引起;以…原料制作;运转;adj.制造的 | |
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30 offense | |
n.犯规,违法行为;冒犯,得罪 | |
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31 wrath | |
n.愤怒,愤慨,暴怒 | |
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32 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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