I think this delightful10 book might really mislead by a view of progress which over-simplifies history: the view that “the thoughts of men are widened by the process of the suns”—a monotonous11 process which cannot even widen itself. He begins his story of the subjection of women from the Bible story of Adam and Eve. He then proceeds at once to quote, not the Bible, but John Milton, and says it is almost exactly in the form “in which medi?val man was wont12 to explain to medi?val woman the kind of thing she really was.” Now whatever Milton was, he was not medi?val. He was, in his own opinion and in real though relative truth, highly modern and rationalistic. And he would have regarded his somewhat contemptuous view of woman as part of his emancipation13 from medi?valism. Probably the very same attitude made him approve of divorce; and makes the difference between woman’s place in his epic14 and her place in Dante’s. On either side of that Gothic gateway15 of the Middle Ages out of which he had emerged (as he would have said) into the daylight, there had stood two symbolic16 statues of women, at least of equal importance in the scheme. One represented the weak woman by whom Satan had entered the world; the other the strong woman by whom God had entered the world. Milton and his Puritans deliberately17 battered18 and obliterated19 the image of the good woman and carefully preserved the bad woman, to be a standing20 reproach to womanhood. But they unquestionably thought their anti-feminist21 iconoclasm was a great step in progress; and the fact illustrates22 what an uncommonly23 crooked24 and even backward path the path called progress has really been. Nor is it difficult to discover, even in the writer’s own account, whence this anti-feminism iconoclasm drew its force; which was certainly not merely from the Book of Genesis. Judge Parry says, perhaps disputably, that the rude Saxons had more legal regard for women than the Romans. But assuming for the sake of argument that the heathen Romans did give a low status to woman, they clearly cannot have got it either from the Hebrew Scriptures25 or the medi?val Church. If he will ask where they did get it, he will probably also find where Milton got it. The truth is that there was an element of intellectual brutality26 in the Renaissance27 and revival28 of the pagan world. The very worship of power and reason embodied29 itself in a preference for the sex that was supposed superior in them. New tyrannies as well as new liberties were encouraged by the New Learning; and Cervantes was laughing at the unreal adventurer who fancied he was unchaining captives, at the very time when Hawkins, the real adventurer, was first leading negroes in chains.
Those chains may be linked up again presently in the chain of my own argument: here I use the matter merely to show the danger of trusting each ethical30 fashion as it comes. There is one matter on which I would respectfully and seriously differ from Judge Parry; and that does not concern laws about women, but rather law itself. In praising the judgment31 in the Jackson Case, despite its technical irregularity, he speaks of a fine example of our judge-made law, and says: “But that is one of the sane32 and healthy attributes of our judicial33 system. There comes a breaking-point where a great judge recognizes that the precedents35 in the books are obsolete36, and what has to be stated is the justice of the case according to the now existing standard of human righteousness.” Now it is surely as plain as a pikestaff that this doctrine37 makes a small number of very wealthy old gentlemen in wigs38 absolute despots over the whole commonwealth39. The Emperor of China was supposed to state the justice of the case. The Sultan of the Indies was supposed to judge by the existing standard of human righteousness. If the judges are not restrained by the law, what are they restrained by, which every autocrat40 on earth has not claimed to be restrained by?
Now there is certainly a case for personal and arbitrary government; and as there are good sultans, so there are good judges. I should not be afraid to appear before Judge Parry (if I may presume to imagine myself innocent) though he were surrounded with janissaries in a secret divan41, or delivering dooms42 under an oak tree in a wild, prehistoric43 forest. I should not mind his having the power to skin me or boil me in oil; for I feel sure he would “recognize that these precedents were obsolete” and not do it. But it is by no means true that the confidence I should feel in Judge Parry would be extended to any judge who talked about obsolete precedents and human righteousness. Quite the contrary, if anything. I trust him because he often takes the side of the under-dog. I should not trust a man who always took the side of the opinion which happened to be top-dog. He understood, for instance, the case for “Pro-Boers”; but in the mafficking time a dozen great judges would have strained any law to make a case against Pro-Boers. Feminism was the fashion and may have produced some acts of justice; but Imperialism44 was also the fashion and might have produced any acts of any injustice45. There is, let us suppose, an old statute46 that certain prisoners may be tortured for evidence; but the judges disregard it, and Judge Parry is satisfied. But there are three very vital reasons why he should not be satisfied. First, it encourages legislators to be lazy and leave a bad statute they ought to repeal47. Second, they leave it so that it can be resharpened in some reaction or panic against particular people, who will be tortured. And third, and most important of all, the same judge who has said that prisoners must not be tortured for evidence may say some fine morning that prisoners may be vivisected for scientific inquiry48; and he may have the same reason for saying the one as the other, the simple reason that such talk is fashionable in his set. And the set is very small and very rich; we are dealing49 strictly50 with fashion and not even, in any large sense, with public opinion. The standards of that world are often special and sometimes rather secretive. Judge Parry even quotes a “paradox” of Lord Reading to the effect that persons like himself should administer justice and not law. Law is narrow and national, and might possibly lead a British Minister to look no further than the British Parliament as an appropriate place for telling the truth. But justice, being international and surveying the world from China to Peru, perceives without difficulty the office of the one particular Parisian newspaper which has the right to insist on an explanation.
But the vital point is this. Judge Parry gives the instance of a judgment in which Mansfield, overriding51 certain remote precedents and quaint52 survivals, declared that there cannot be slaves in England. I am sorry to mention such a detail, but the fact is that the same judge made law is now declaring in the same way that there can be slaves in England. A magistrate53 has forbidden men to leave an employer, though the contract had admittedly terminated. Practical courts are overriding the obsolete and remote precedent34 of some man, far in the mists of medi?valism, who is said to have made a free contract with a wealthier fellow-creature. They are disregarding the quaint survivals in our language, whereby the hand holding the tool is described as “his” hand. Our more vivid modern speech calls the man himself a hand; merely one of the many hands of his Briarean master. “There comes a breaking-point”; and it is liberty that is broken.
Whether the silent millions approve this judgment, or the other judgments54, liberal or servile, feminist or anti-feminist, which Judge Parry quotes, I will not debate, but I leave the query55 to his very fair consideration. For if those silent millions spoke56, I fancy they would surprise us in many matters, but most of all in the discovery of how little they think of all of us, judges, lawyers, literary fellows, and the rest. But I am very certain that Judge Parry would be found among the few, among the very few, who amid all the insolence57 of our inconsistencies have never lost that rare and even awful thing, the respect of the poor.
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1 mere | |
adj.纯粹的;仅仅,只不过 | |
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2 misuse | |
n.误用,滥用;vt.误用,滥用 | |
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3 disarming | |
adj.消除敌意的,使人消气的v.裁军( disarm的现在分词 );使息怒 | |
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4 creed | |
n.信条;信念,纲领 | |
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5 ballad | |
n.歌谣,民谣,流行爱情歌曲 | |
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6 fable | |
n.寓言;童话;神话 | |
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7 mare | |
n.母马,母驴 | |
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8 vow | |
n.誓(言),誓约;v.起誓,立誓 | |
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9 manlier | |
manly(有男子气概的)的比较级形式 | |
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10 delightful | |
adj.令人高兴的,使人快乐的 | |
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11 monotonous | |
adj.单调的,一成不变的,使人厌倦的 | |
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12 wont | |
adj.习惯于;v.习惯;n.习惯 | |
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13 emancipation | |
n.(从束缚、支配下)解放 | |
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14 epic | |
n.史诗,叙事诗;adj.史诗般的,壮丽的 | |
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15 gateway | |
n.大门口,出入口,途径,方法 | |
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16 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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17 deliberately | |
adv.审慎地;蓄意地;故意地 | |
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18 battered | |
adj.磨损的;v.连续猛击;磨损 | |
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19 obliterated | |
v.除去( obliterate的过去式和过去分词 );涂去;擦掉;彻底破坏或毁灭 | |
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20 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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21 feminist | |
adj.主张男女平等的,女权主义的 | |
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22 illustrates | |
给…加插图( illustrate的第三人称单数 ); 说明; 表明; (用示例、图画等)说明 | |
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23 uncommonly | |
adv. 稀罕(极,非常) | |
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24 crooked | |
adj.弯曲的;不诚实的,狡猾的,不正当的 | |
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25 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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26 brutality | |
n.野蛮的行为,残忍,野蛮 | |
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27 renaissance | |
n.复活,复兴,文艺复兴 | |
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28 revival | |
n.复兴,复苏,(精力、活力等的)重振 | |
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29 embodied | |
v.表现( embody的过去式和过去分词 );象征;包括;包含 | |
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30 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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31 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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32 sane | |
adj.心智健全的,神志清醒的,明智的,稳健的 | |
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33 judicial | |
adj.司法的,法庭的,审判的,明断的,公正的 | |
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34 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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35 precedents | |
引用单元; 范例( precedent的名词复数 ); 先前出现的事例; 前例; 先例 | |
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36 obsolete | |
adj.已废弃的,过时的 | |
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37 doctrine | |
n.教义;主义;学说 | |
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38 wigs | |
n.假发,法官帽( wig的名词复数 ) | |
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39 commonwealth | |
n.共和国,联邦,共同体 | |
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40 autocrat | |
n.独裁者;专横的人 | |
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41 divan | |
n.长沙发;(波斯或其他东方诗人的)诗集 | |
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42 dooms | |
v.注定( doom的第三人称单数 );判定;使…的失败(或灭亡、毁灭、坏结局)成为必然;宣判 | |
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43 prehistoric | |
adj.(有记载的)历史以前的,史前的,古老的 | |
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44 imperialism | |
n.帝国主义,帝国主义政策 | |
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45 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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46 statute | |
n.成文法,法令,法规;章程,规则,条例 | |
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47 repeal | |
n.废止,撤消;v.废止,撤消 | |
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48 inquiry | |
n.打听,询问,调查,查问 | |
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49 dealing | |
n.经商方法,待人态度 | |
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50 strictly | |
adv.严厉地,严格地;严密地 | |
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51 overriding | |
a.最主要的 | |
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52 quaint | |
adj.古雅的,离奇有趣的,奇怪的 | |
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53 magistrate | |
n.地方行政官,地方法官,治安官 | |
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54 judgments | |
判断( judgment的名词复数 ); 鉴定; 评价; 审判 | |
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55 query | |
n.疑问,问号,质问;vt.询问,表示怀疑 | |
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56 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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57 insolence | |
n.傲慢;无礼;厚颜;傲慢的态度 | |
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