It is, I hope, unnecessary to remark that I do not believe in this theory; but there have been people who might well have believed in it. There were people who could believe in Swinburne’s sentiment, “Glory to Man in the highest; for Man is the master of things”; and it would surely have completed this consciousness in the poet if he could have thought that the birds of Putney Heath, where he walked, or the fishes in the sea, where he was so fond of swimming, were doing tricks taught to them as to performing dogs. Suppose that such a fancy had fitted in with one of the humanitarian30 religions of that time, how far would it have satisfied what was often called the religious sentiment? It would not have satisfied any religious sentiment, not even Swinburne’s. He would have cared as little as Shelley to claim the birds when he could not claim the sky. He certainly would have been much annoyed with the notion of loving the fishes, if he were not allowed to go on loving the sea. And though he poisoned paganism with pessimism31, a thing not only more false but more frivolous32, though he tried to love the sea as a wanton or admire the sky as a tyrant33, though this morbidity34 weakened his love of Nature not only as compared with Virgil or Dante, but as compared with Wordsworth or Whitman, yet he was like every poet elemental, and what he loved were the elementary things. And this is an essential of any poetry and any religion. It must appeal to the origins and deal with the first things, however much or little it may say about them. It must be at home in the homeless void, before the first star was made. The one thing every man knows about the unknowable is that it is the Indispensable.
Now, if any reader thinks that the scientific heresy35 I sketched36 above is too irrational37 for moderns to have held, I have the pleasure of informing him that moderns are now about to announce, or have already announced, a new heresy somewhat analogous38 but much less rationalistic and much less rational. There is a new religion; that is a new fault being found with the old religion. There is a new plan for a new universe, which may be expected to last for many a long month to come. It is the view that seems to have satisfied Mr. Wells, or, at any rate, Mr. Britling. It is the view which has been more than once suggested by Mr. Shaw, and is repeated in the skeleton of certain lectures he is delivering. It is much more supernatural and even superstitious39 than my imaginary thesis; for instead of giving to man more of the powers of God, it arbitrarily imagines a God and then limits him with the impotence of man. He is not limited, as in the theologies, by his own reason or justice or desire for the freedom of man. He is limited by unreason and injustice40 and the impossibility of freedom even for himself. But I do not make this note upon the new development with any intention of discussing it thoroughly41 in its theological aspect; though there is one aspect of that aspect which may respectfully be called amusing. When I was a boy, Christianity was blamed by the freethinkers for its anthropomorphic demigod, substituted by savages42 for the Unknown God who made all things. Now Christianity is blamed for the flat contrary; because its God is unknown and not anthropomorphic enough. Thirty years ago we only needed the First Person of the Trinity; and thirty years later we have discovered that we only need the Second. This sort of fashion-plate philosophy will no doubt go on as usual. In a few decades we may be told that our fathers were profoundly right when they believed in the Archangel Gabriel, but made an inexplicable43 mistake when they believed in the Archangel Raphael. We shall learn that the Seraphim44 are an exploded superstition45, but the Cherubim a most valuable and novel discovery. And as my note is not concerned with the theological, neither is it directly concerned with the purely46 logical side of it. Here again, it seems obvious that all the doubts which legitimately47 attach to the idea of a progressive humanity are absolutely fatal to the idea of a progressive divinity. A man may be progressing towards God; but what is a God progressing towards? And how does he know which of two developments in consciousness is the better (e.g., an imaginative compassion48 or an imaginative cruelty) if there be no aboriginal49 standard in his own nature? I am here only concerned to note the failure of this fancy where it is parallel to the failure of the fancy I mentioned first. And it is the weakness which would instantly be discovered in both of them, not only by every poet but by every child. It is that unless the sky is beautiful, nothing is beautiful. Unless the background of all things is good, it is no substitute to make the foreground better: it may be right to do so for other reasons, but not for the reason that is the root of religion. Materialism50 says the universe is mindless; and faith says it is ruled by the highest mind. Neither will be satisfied with the new progressive creed51, which declares hopefully that the universe is half-witted.

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1
legendary
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adj.传奇(中)的,闻名遐迩的;n.传奇(文学) | |
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2
virtues
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美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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3
prehistoric
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adj.(有记载的)历史以前的,史前的,古老的 | |
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4
colossal
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adj.异常的,庞大的 | |
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den
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n.兽穴;秘密地方;安静的小房间,私室 | |
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6
fleas
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n.跳蚤( flea的名词复数 );爱财如命;没好气地(拒绝某人的要求) | |
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7
diatribes
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n.谩骂,讽刺( diatribe的名词复数 ) | |
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8
mere
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adj.纯粹的;仅仅,只不过 | |
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paradox
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n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
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10
outlaw
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n.歹徒,亡命之徒;vt.宣布…为不合法 | |
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11
rhinoceros
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n.犀牛 | |
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12
squire
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n.护卫, 侍从, 乡绅 | |
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13
specially
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adv.特定地;特殊地;明确地 | |
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14
differentiation
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n.区别,区分 | |
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15
geologists
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地质学家,地质学者( geologist的名词复数 ) | |
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16
distressing
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a.使人痛苦的 | |
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17
captivity
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n.囚禁;被俘;束缚 | |
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18
accounting
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n.会计,会计学,借贷对照表 | |
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19
outrageous
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adj.无理的,令人不能容忍的 | |
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20
gargoyle
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n.笕嘴 | |
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21
artistically
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adv.艺术性地 | |
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22
leopard
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n.豹 | |
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23
tapestries
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n.挂毯( tapestry的名词复数 );绣帷,织锦v.用挂毯(或绣帷)装饰( tapestry的第三人称单数 ) | |
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24
sinister
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adj.不吉利的,凶恶的,左边的 | |
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preposterous
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adj.荒谬的,可笑的 | |
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26
antiquated
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adj.陈旧的,过时的 | |
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27
clotted
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adj.凝结的v.凝固( clot的过去式和过去分词 ) | |
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28
folly
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n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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29
discretion
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n.谨慎;随意处理 | |
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30
humanitarian
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n.人道主义者,博爱者,基督凡人论者 | |
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31
pessimism
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n.悲观者,悲观主义者,厌世者 | |
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32
frivolous
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adj.轻薄的;轻率的 | |
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33
tyrant
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n.暴君,专制的君主,残暴的人 | |
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34
morbidity
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n.病态;不健全;发病;发病率 | |
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35
heresy
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n.异端邪说;异教 | |
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36
sketched
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v.草拟(sketch的过去式与过去分词形式) | |
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37
irrational
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adj.无理性的,失去理性的 | |
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analogous
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adj.相似的;类似的 | |
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39
superstitious
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adj.迷信的 | |
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40
injustice
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n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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thoroughly
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adv.完全地,彻底地,十足地 | |
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42
savages
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未开化的人,野蛮人( savage的名词复数 ) | |
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43
inexplicable
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adj.无法解释的,难理解的 | |
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44
seraphim
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n.六翼天使(seraph的复数);六翼天使( seraph的名词复数 ) | |
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45
superstition
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n.迷信,迷信行为 | |
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46
purely
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adv.纯粹地,完全地 | |
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47
legitimately
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ad.合法地;正当地,合理地 | |
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48
compassion
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n.同情,怜悯 | |
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49
aboriginal
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adj.(指动植物)土生的,原产地的,土著的 | |
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50
materialism
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n.[哲]唯物主义,唯物论;物质至上 | |
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51
creed
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n.信条;信念,纲领 | |
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