The reader will say that I am a cynic, despising my fellows; but that is not so. I am an economic scientist, analyzing5 the forces which operate in human societies. I blame the prophets and priests and healers for their fall from idealism; but I blame still more the competitive wage-system, which presents them with the alternative to swindle or to starve.
For, you see, the prophet has to have food. He has frequently got along with almost none, and with only a rag for clothing; in Palestine and India, where the climate is warm, a sincere faith has been possible for short periods. But the modern prophet who expects to influence the minds of men has to have books and newspapers; he will find a telephone and a typewriter and postage-stamps hardly to be dispensed6 with, also in Europe and America some sort of a roof over his meeting place. So the prophet is caught, like all the rest of us, in the net of the speculator and the landlord. He has to get money, and in order to get it he has to impress those who already have it—people whose minds and souls have been deformed7 by the system of parasitism8 and exploitation.
So the prophet becomes a charlatan9; or, if he refuses, he becomes a martyr10, and founds a church which becomes a church of charlatans11. I care not how sincere, how passionately12 proletarian a religious prophet may be, that is the fate which sooner or later befalls him in a competitive society—to be the founder13 of an organization of fools, conducted by knaves14, for the benefit of wolves. That fate befell Buddha15 and Jesus, it befell Ignatius Loyola and Francis of Assisi, John Fox and John Calvin and John Wesley.
A friend of mine who has made a study of "Spiritualism" describes to me the conditions in that field. The mediums are people, mostly women, with a peculiar16 gift; whether we believe in the survival of personality, or whether we call it telepathy, does not alter the fact that they have a rare and special sensitiveness, a new faculty17 which science must investigate. They come, poor people mostly—for the well-to-do will seldom give their time to exacting18 and wearisome experiments. They come, wearing frayed19 and thin clothing, shivering with cold, obviously undernourished; and their survival depends upon their producing "phenomena20"—which phenomena are capricious, and will not come at call. So, what more natural than that mediums should resort to faking? That the whole field should be reeking21 with fraud, and science should be held back from understanding an extraordinary power of the subconscious22 mind?
Ever since we came to Pasadena, various ladies have been telling us about the wondrous23 powers of a mulatto-woman, a manicurist at the city's most fashionable hotel. The other day, out of curiosity, my wife and I went; the moment the "medium" opened her mouth my wife recognized her as the person who has been trying for several months to get me on the telephone to tell me how the spirit of Jack24 London is seeking to communicate with me! The seance was a public one, a gathering25 composed, half of wealthy and cultured society-women, and half of confederates, people with the dialect and manners of a vaudeville26 troupe27. A megaphone was set in the middle of the floor, the room was made dark, a couple of hymns28 were sung, and then the spirit of Dr. Oliver Wendell Holmes spoke29 through the megaphone with a Bowery accent, and gave communications from relatives and friends of the various confederates. "Jesus is with us", said Dr. Holmes. "The spirit of Jesus bids you to study spiritualism." And then came the voice of a child: "Mamma! Mamma!" "It is little Georgie!" cried Dr. Holmes; and one of the society ladies started, and answered, and presently burst into tears. A marvelous piece of evidence—especially when you recall that the story of this mother's bereavement30 had been published in all the papers a couple of months before!
And this kind of swindling is going on every night in every city of America. It goes on wholesale31 for months every summer at Lily Dale, in New York State, where the spiritualists hold their combination of Chautauqua and Coney Island. And the same thing is going on in the field of mental healing, and of all other "occult" forces and powers, whether real or imaginary. It is going on with new spiritual fervors, new moral idealisms, new poetry, new music, new painting, new sculpture. The faker, the charlatan is everywhere—using the mental and moral and artistic32 forces of life as a means of delivering himself from economic servitude. Everywhere I turn I see it—credulity being exploited, and men of practical judgment33, watching the game and seeing through it, made hard in their attitude of materialism34. How many men I know who sit by in sullen35 protest while their wives drift from one new quackery36 to another, wasting their income seeking health and happiness in futile37 emotionalism! How many kind and sensitive spirits I know—both men and women—who pour their treasures of faith and admiration38 into the laps of hierophants who began by fooling all mankind and ended by fooling themselves!
In each one of the cults39 of what I have called the "Church of the Quacks40", there are thousands, perhaps millions of entirely41 sincere, self-sacrificing people. They will read this book—if anyone can persuade them to read it—with pain and anger; thinking that I am mocking at their faith, and have no appreciation42 of their devotion. All that I can say is that I am trying to show them how they are being trapped, how their fine and generous qualities are being used by exploiters of one sort or another; and how this must continue, world without end, until there is order in the material affairs of the race, until justice has been established as the law of man's dealing43 with his fellows.
点击收听单词发音
1 grotesque | |
adj.怪诞的,丑陋的;n.怪诞的图案,怪人(物) | |
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2 Christian | |
adj.基督教徒的;n.基督教徒 | |
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3 banish | |
vt.放逐,驱逐;消除,排除 | |
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4 pestilence | |
n.瘟疫 | |
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5 analyzing | |
v.分析;分析( analyze的现在分词 );分解;解释;对…进行心理分析n.分析 | |
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6 dispensed | |
v.分配( dispense的过去式和过去分词 );施与;配(药) | |
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7 deformed | |
adj.畸形的;变形的;丑的,破相了的 | |
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8 parasitism | |
n.寄生状态,寄生病;寄生性 | |
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9 charlatan | |
n.骗子;江湖医生;假内行 | |
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10 martyr | |
n.烈士,殉难者;vt.杀害,折磨,牺牲 | |
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11 charlatans | |
n.冒充内行者,骗子( charlatan的名词复数 ) | |
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12 passionately | |
ad.热烈地,激烈地 | |
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13 Founder | |
n.创始者,缔造者 | |
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14 knaves | |
n.恶棍,无赖( knave的名词复数 );(纸牌中的)杰克 | |
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15 Buddha | |
n.佛;佛像;佛陀 | |
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16 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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17 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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18 exacting | |
adj.苛求的,要求严格的 | |
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19 frayed | |
adj.磨损的v.(使布、绳等)磨损,磨破( fray的过去式和过去分词 ) | |
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20 phenomena | |
n.现象 | |
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21 reeking | |
v.发出浓烈的臭气( reek的现在分词 );散发臭气;发出难闻的气味 (of sth);明显带有(令人不快或生疑的跡象) | |
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22 subconscious | |
n./adj.潜意识(的),下意识(的) | |
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23 wondrous | |
adj.令人惊奇的,奇妙的;adv.惊人地;异乎寻常地;令人惊叹地 | |
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24 jack | |
n.插座,千斤顶,男人;v.抬起,提醒,扛举;n.(Jake)杰克 | |
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25 gathering | |
n.集会,聚会,聚集 | |
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26 vaudeville | |
n.歌舞杂耍表演 | |
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27 troupe | |
n.剧团,戏班;杂技团;马戏团 | |
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28 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
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29 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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30 bereavement | |
n.亲人丧亡,丧失亲人,丧亲之痛 | |
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31 wholesale | |
n.批发;adv.以批发方式;vt.批发,成批出售 | |
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32 artistic | |
adj.艺术(家)的,美术(家)的;善于艺术创作的 | |
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33 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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34 materialism | |
n.[哲]唯物主义,唯物论;物质至上 | |
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35 sullen | |
adj.愠怒的,闷闷不乐的,(天气等)阴沉的 | |
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36 quackery | |
n.庸医的医术,骗子的行为 | |
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37 futile | |
adj.无效的,无用的,无希望的 | |
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38 admiration | |
n.钦佩,赞美,羡慕 | |
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39 cults | |
n.迷信( cult的名词复数 );狂热的崇拜;(有极端宗教信仰的)异教团体 | |
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40 quacks | |
abbr.quacksalvers 庸医,骗子(16世纪习惯用水银或汞治疗梅毒的人)n.江湖医生( quack的名词复数 );江湖郎中;(鸭子的)呱呱声v.(鸭子)发出嘎嘎声( quack的第三人称单数 ) | |
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41 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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42 appreciation | |
n.评价;欣赏;感谢;领会,理解;价格上涨 | |
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43 dealing | |
n.经商方法,待人态度 | |
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