These lectures have been so maimed and mutilated by orthodox malice1; have been made to appear so halt, crutched2 and decrepit3 by those who mistake the pleasures of calumny4 for the duties of religion, that in simple justice to myself I concluded to publish them.
Most of the clergy5 are, or seem to be, utterly6 incapable7 of discussing anything in a fair and catholic spirit. They appeal, not to reason, but to prejudice; not to facts, but to passages of scripture8. They can conceive of no goodness, of no spiritual exaltation beyond the horizon of their creed9. Whoever differs with them upon what they are pleased to call “fundamental truths” is, in their opinion, a base and infamous10 man. To re-enact the tragedies of the Sixteenth Century, they lack only the power. Bigotry11 in all ages has been the same. Christianity simply transferred the brutality13 of the Colosseum to the Inquisition. For the murderous combat of the gladiators, the saints substituted the auto14 de fe. What has been called religion is, after all, but the organization of the wild beast in man. The perfumed blossom of arrogance15 is Heaven. Hell is the consummation of revenge.
The chief business of the clergy has always been to destroy the joy of life, and multiply and magnify the terrors and tortures of death and perdition. They have polluted the heart and paralyzed the brain; and upon the ignorant altars of the Past and the Dead, they have endeavored to sacrifice the Present and the Living.
Nothing can exceed the mendacity of the religious press. I have had some little experience with political editors, and am forced to say, that until I read the religious papers, I did not know what malicious16 and slimy falsehoods could be constructed from ordinary words. The ingenuity17 with which the real and apparent meaning can be tortured out of language, is simply amazing. The average religious editor is intolerant and insolent18; he knows nothing of affairs; he has the envy of failure, the malice of impotence, and always accounts for the brave and generous actions of unbelievers, by low, base and unworthy motives19.
By this time, even the clergy should know that the intellect of the Nineteenth Century needs no, guardian20. They should cease to regard themselves as shepherds defending flocks of weak, silly and fearful sheep from the claws and teeth of ravening21 wolves. By this time they should know that the religion of the ignorant and brutal12 Past no longer satisfies the heart and brain; that the miracles have become contemptible22; that the “evidences” have ceased to convince; that the spirit of investigation23 cannot be stopped nor stayed; that the Church is losing her power; that the young are holding in a kind of tender contempt the sacred follies24 of the old; that the pulpit and pews no longer represent the culture and morality of the world, and that the brand of intellectual inferiority is upon the orthodox brain.
Men should be liberated25 from the aristocracy of the air. Every chain of superstition26 should be broken. The rights of men and women should be equal and sacred — marriage should be a perfect partnership27 — children should be governed by kindness,— every family should be a republic — every fireside a democracy.
It seems almost impossible for religious people to really grasp the idea of intellectual freedom. They seem to think that man is responsible for his honest thoughts; that unbelief is a crime; that investigation is sinful; that credulity is a virtue28, and that reason is a dangerous guide. They cannot divest29 themselves of the idea that in the realm of thought there must be government — authority and obedience30 — laws and penalties — rewards and punishments, and that somewhere in the universe there is a penitentiary31 for the soul.
In the republic of mind, one is a majority. There, all are monarchs32, and all are equals. The tyranny of a majority even is unknown. Each one is crowned, sceptered and throned. Upon every brow is the tiara, and around every form is the imperial purple. Only those are good citizens who express their honest thoughts, and those who persecute33 for opinion’s sake, are the only traitors34. There, nothing is considered infamous except an appeal to brute35 force, and nothing sacred but love, liberty, and joy. The church contemplates36 this republic with a sneer37. From the teeth of hatred38 she draws back the lips of scorn. She is filled with the spite and spleen born of intellectual weakness. Once she was egotistic; now she is envious39.
Once she wore upon her hollow breast false gems40, supposing them to be real. They have been shown to be false, but she wears them still. She has the malice of the caught, the hatred of the exposed.
We are told to investigate the bible for ourselves, and at the same time informed that if we come to the conclusion that it is not the inspired word of God, we will most assuredly be damned. Under such circumstances, if we believe this, investigation is impossible. Whoever is held responsible for his conclusions cannot weigh the evidence with impartial41 scales. Fear stands at the balance, and gives to falsehood the weight of its trembling hand.
I oppose the Church because she is the enemy of liberty; because her dogmas are infamous and cruel; because she humiliates42 and degrades woman; because she teaches the doctrines43 of eternal torment44 and the natural depravity of man; because she insists upon the absurd, the impossible, and the senseless; because she resorts to falsehood and slander45; because she is arrogant46 and revengeful; because she allows men to sin on a credit; because she discourages self-reliance, and laughs at good works; because she believes in vicarious virtue and vicarious vice47 — vicarious punishment and vicarious reward; because she regards repentance48 of more importance than restitution49, and because she sacrifices the world we have to one we know not of.
The free and generous, the tender and affectionate, will understand me. Those who have escaped from the grated cells of a creed will appreciate my motives. The sad and suffering wives, the trembling and loving children will thank me: This is enough.
Robert G. Ingersoll.
Washington, D. C,
April 13, 1878.
1 malice | |
n.恶意,怨恨,蓄意;[律]预谋 | |
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2 crutched | |
用拐杖支持的,有丁字形柄的,有支柱的 | |
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3 decrepit | |
adj.衰老的,破旧的 | |
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4 calumny | |
n.诽谤,污蔑,中伤 | |
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5 clergy | |
n.[总称]牧师,神职人员 | |
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6 utterly | |
adv.完全地,绝对地 | |
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7 incapable | |
adj.无能力的,不能做某事的 | |
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8 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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9 creed | |
n.信条;信念,纲领 | |
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10 infamous | |
adj.声名狼藉的,臭名昭著的,邪恶的 | |
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11 bigotry | |
n.偏见,偏执,持偏见的行为[态度]等 | |
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12 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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13 brutality | |
n.野蛮的行为,残忍,野蛮 | |
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14 auto | |
n.(=automobile)(口语)汽车 | |
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15 arrogance | |
n.傲慢,自大 | |
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16 malicious | |
adj.有恶意的,心怀恶意的 | |
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17 ingenuity | |
n.别出心裁;善于发明创造 | |
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18 insolent | |
adj.傲慢的,无理的 | |
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19 motives | |
n.动机,目的( motive的名词复数 ) | |
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20 guardian | |
n.监护人;守卫者,保护者 | |
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21 ravening | |
a.贪婪而饥饿的 | |
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22 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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23 investigation | |
n.调查,调查研究 | |
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24 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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25 liberated | |
a.无拘束的,放纵的 | |
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26 superstition | |
n.迷信,迷信行为 | |
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27 partnership | |
n.合作关系,伙伴关系 | |
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28 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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29 divest | |
v.脱去,剥除 | |
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30 obedience | |
n.服从,顺从 | |
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31 penitentiary | |
n.感化院;监狱 | |
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32 monarchs | |
君主,帝王( monarch的名词复数 ) | |
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33 persecute | |
vt.迫害,虐待;纠缠,骚扰 | |
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34 traitors | |
卖国贼( traitor的名词复数 ); 叛徒; 背叛者; 背信弃义的人 | |
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35 brute | |
n.野兽,兽性 | |
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36 contemplates | |
深思,细想,仔细考虑( contemplate的第三人称单数 ); 注视,凝视; 考虑接受(发生某事的可能性); 深思熟虑,沉思,苦思冥想 | |
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37 sneer | |
v.轻蔑;嘲笑;n.嘲笑,讥讽的言语 | |
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38 hatred | |
n.憎恶,憎恨,仇恨 | |
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39 envious | |
adj.嫉妒的,羡慕的 | |
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40 gems | |
growth; economy; management; and customer satisfaction 增长 | |
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41 impartial | |
adj.(in,to)公正的,无偏见的 | |
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42 humiliates | |
使蒙羞,羞辱,使丢脸( humiliate的第三人称单数 ) | |
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43 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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44 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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45 slander | |
n./v.诽谤,污蔑 | |
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46 arrogant | |
adj.傲慢的,自大的 | |
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47 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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48 repentance | |
n.懊悔 | |
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49 restitution | |
n.赔偿;恢复原状 | |
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