In the beginning, of course, the priest and the magician ruled the field. But today, as I examine this "Book of Common Prayer", I discover that there is at least one spot out of which he has been cleared entirely6; there appears no prayer to planets to stand still, or to comets to go away. The "Church of Good Society" has discovered astronomy! But if any astronomer7 attributes this to his instruments with their marvelous accuracy, let him at least stop to consider my "economic interpretation8" of the phenomenon—the fact that the heavenly bodies affect the destinies of mankind so little that there has not been sufficient emolument9 to justify10 the priest in holding on to his job as astrologer.
But when you come to the field of meteorology, what a difference! Has any utmost precision of barometer11 been able to drive the priest out of his prerogatives12 as rainmaker? Not even in the most civilized13 of countries; not in that most decorous and dignified14 of institutions, the Protestant Episcopal Church of America! I study with care the passage wherein the clergyman appears as controller of the fate of crops. I note a chastened caution of phraseology; the church will not repeat the experience of the sorcerer's apprentice15, who set the demons16 to bringing water, and then could not make them stop! The spell invokes17 "moderate rain and showers"; and as an additional precaution there is a counter-spell against "excessive rains and floods": the weather-faucet being thus under exact control.
I turn the pages of this "Book of Common Prayer", and note the remnants of magic which it contains. There are not many of the emergencies of life with which the priest is not authorized18 to deal; not many natural phenomena19 for which he may not claim the credit. And in case anything should have been overlooked, there is a blanket order upon Providence20: "Graciously hear us, that those evils which the craft or subtilty of the devil or man worketh against us, be brought to nought21!" I am reminded of the idea which haunted my childhood, reading fairy-stories about the hero who was allowed three wishes that would come true. I could never understand why the hero did not settle the matter once for all—by wishing that everything he wished might come true!
Most of these incantations are harmless, and some are amiable22; but now and then you come upon one which is sinister23 in its implications. The volume before me happens to be of the Church of England, which is even more forthright24 in its confronting of the Great Magic. Many years ago I remember talking with an English army officer, asking how he could feel sure of his soldiers in case of labor25 strikes; did it never occur to him that the men had relatives among the workers, and might some time refuse to shoot them? His answer was that he was aware of it, the military had worked out its technique with care. He would never think of ordering his men to fire upon a mob in cold blood; he would first start the spell of discipline to work, he would march them round the block, and get them in the swing, get their blood moving to military music; then, when he gave the order, in they would go. I have never forgotten the gesture, the animation26 with which he illustrated27 their going—I could hear the grunting28 of bayonets in the flesh of men. The social system prevailing29 in England has made necessary the perfecting of such military technique; also, you discover, English piety30 has made necessary the providing of a religious sanction for it. After the job has been done, and the bayonets have been wiped clean, the company is marched to church, and the officer kneels in his family pew, and the privates kneel with the parlor-maids, and the clergyman raises his hands to heaven and intones: "We bless thy Holy Name, that it hath pleased Thee to appease31 the seditious tumults32 which have been lately raised up among us!"
And sometimes the clergyman does more than bless the killers—he even takes part in their bloody33 work. In the Home Office Records of the British Government I read (vol 40, page 17) how certain miners were on strike against low wages and the "truck" system, and the Vicar of Abergavenny put himself at the head of the yeomanry and the Greys. He wrote the Home Office a lively account of his military operations. All that remained was to apprehend34 certain of the strikers, "and then I shall be able to return to my Clerical duties." Later he wrote of the "sinister influences" which kept the miners from returning to their work, and how he had put half a dozen of the most obstinate35 in prison.
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1 snobbish | |
adj.势利的,谄上欺下的 | |
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2 melodious | |
adj.旋律美妙的,调子优美的,音乐性的 | |
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3 recollected | |
adj.冷静的;镇定的;被回忆起的;沉思默想的v.记起,想起( recollect的过去式和过去分词 ) | |
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4 awe | |
n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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5 landmark | |
n.陆标,划时代的事,地界标 | |
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6 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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7 astronomer | |
n.天文学家 | |
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8 interpretation | |
n.解释,说明,描述;艺术处理 | |
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9 emolument | |
n.报酬,薪水 | |
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10 justify | |
vt.证明…正当(或有理),为…辩护 | |
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11 barometer | |
n.气压表,睛雨表,反应指标 | |
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12 prerogatives | |
n.权利( prerogative的名词复数 );特权;大主教法庭;总督委任组成的法庭 | |
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13 civilized | |
a.有教养的,文雅的 | |
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14 dignified | |
a.可敬的,高贵的 | |
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15 apprentice | |
n.学徒,徒弟 | |
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16 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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17 invokes | |
v.援引( invoke的第三人称单数 );行使(权利等);祈求救助;恳求 | |
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18 authorized | |
a.委任的,许可的 | |
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19 phenomena | |
n.现象 | |
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20 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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21 nought | |
n./adj.无,零 | |
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22 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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23 sinister | |
adj.不吉利的,凶恶的,左边的 | |
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24 forthright | |
adj.直率的,直截了当的 [同]frank | |
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25 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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26 animation | |
n.活泼,兴奋,卡通片/动画片的制作 | |
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27 illustrated | |
adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
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28 grunting | |
咕哝的,呼噜的 | |
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29 prevailing | |
adj.盛行的;占优势的;主要的 | |
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30 piety | |
n.虔诚,虔敬 | |
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31 appease | |
v.安抚,缓和,平息,满足 | |
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32 tumults | |
吵闹( tumult的名词复数 ); 喧哗; 激动的吵闹声; 心烦意乱 | |
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33 bloody | |
adj.非常的的;流血的;残忍的;adv.很;vt.血染 | |
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34 apprehend | |
vt.理解,领悟,逮捕,拘捕,忧虑 | |
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35 obstinate | |
adj.顽固的,倔强的,不易屈服的,较难治愈的 | |
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