We read in numberless passages that Zeus, Jupiter, is the master of gods and men. “Jovis omnia plena.” —“All things are full of Jupiter.” And St. Paul gives this testimony5 in favor of the ancients: “In ipso vivimus, movemur, et sumus, ut quidam vestrorum poetarum dixit.” —“In God we live, and move, and have our being, as one of your own poets has said.” After such an acknowledgment as this, how can we dare to accuse our instructors6 of not having recognized a supreme God?
We have no occasion whatever to examine upon this subject, whether there was formerly7 a Jupiter who was king of Crete, and who may possibly have been considered and ranked as a god; or whether the Egyptians had twelve superior gods, or eight, among whom the deity8 called Jupiter by the Latins might be one. The single point to be investigated and ascertained9 here is, whether the Greeks and Romans acknowledged one celestial10 being as the master or sovereign of other celestial beings. They constantly tell us that they do; and we ought therefore to believe them.
The admirable letter of the philosopher Maximus of Madaura to St. Augustine is completely to our purpose: “There is a God,” says he, “without any beginning, the common Father of all, but who never produced a being like Himself. What man is so stupid and besotted as to doubt it?” Such is the testimony of a pagan of the fourth century on behalf of all antiquity.
Were I inclined to lift the veil that conceals11 the mysteries of Egypt, I should find the deity adored under the name of Knef, who produced all things and presides over all the other deities12; I should discover also a Mithra among the Persians, and a Brahma among the Indians, and could perhaps show, that every civilized13 nation admitted one supreme being, together with a multitude of dependent divinities. I do not speak of the Chinese, whose government, more respectable than all the rest, has acknowledged one God only for a period of more than four thousand years. Let us here confine ourselves to the Greeks and Romans, who are the objects of our immediate14 researches. They had among them innumerable superstitions16 — it is impossible to doubt it; they adopted fables17 absolutely ridiculous — everybody knows it; and I may safely add, that they were themselves sufficiently18 disposed to ridicule19 them. After all, however, the foundation of their theology was conformable to reason.
In the first place, with respect to the Greeks placing heroes in heaven as a reward for their virtues20, it was one of the most wise and useful of religious institutions. What nobler recompense could possibly be bestowed21 upon them; what more animating22 and inspiring hope could be held out to them? Is it becoming that we, above all others, should censure23 such a practice — we who, enlightened by the truth, have piously24 consecrated25 the very usage which the ancients imagined? We have a far greater number of the blessed in honor of whom we have created altars, than the Greeks and Romans had of heroes and demi-gods; the difference is, that they granted the apotheosis26 to the most illustrious and resplendent actions, and we grant it to the most meek27 and retired28 virtues. But their deified heroes never shared the throne of Jupiter, the great architect, the eternal sovereign of the universe; they were admitted to his court and enjoyed his favors. What is there unreasonable29 in this? Is it not a faint shadow and resemblance of the celestial hierarchy30 presented to us by our religion? Nothing can be of a more salutary moral tendency than such an idea; and the reality is not physically31 impossible in itself. We have surely, upon this subject, no fair ground for ridiculing32 nations to whom we are indebted even for our alphabet.
The second object of our reproaches, is the multitude of gods admitted to the government of the world; Neptune33 presiding over the sea, Juno over the air, ?olus over the winds, and Pluto34 or Vesta over the earth, and Mars over armies. We set aside the genealogies35 of all these divinities, which are as false as those which are every day fabricated and printed respecting individuals among ourselves; we pass sentence of condemnation36 on all their light and loose adventures, worthy37 of being recorded in the pages of the “Thousand and One Nights,” and which never constituted the foundation or essence of the Greek and Roman faith; but let us at the same time candidly ask, where is the folly38 and stupidity of having adopted beings of a secondary order, who, whatever they may be in relation to the great supreme, have at least some power over our very differently-constituted race, which, instead of belonging to the second, belongs perhaps to the hundred thousandth order of existence? Does this doctrine39 necessarily imply either bad metaphysics or bad natural philosophy? Have we not ourselves nine choirs40 of celestial spirits, more ancient than mankind? Has not each of these choirs a peculiar41 name? Did not the Jews take the greater number of these names from the Persians? Have not many angels their peculiar functions assigned them? There was an exterminating42 angel, who fought for the Jews, and the angel of travellers, who conducted Tobit. Michael was the particular angel of the Hebrews; and, according to Daniel, he fights against the angel of the Persians, and speaks to the angel of the Greeks. An angel of inferior rank gives an account to Michael, in the book of Zachariah, of the state in which he had found the country. Every nation possessed43 its angel; the version of the Seventy Days, in Deuteronomy, that the Lord allotted44 the nations according to the number of angels. St. Paul, in the Acts of the Apostles, talks to the angel of Macedonia. These celestial spirits are frequently called gods in Scripture45, “Eloim.” For among all nations, the word that corresponds with that of “Theos,” “Deus,” “Dieu,” “God,” by no means universally signifies the Sovereign Lord of heaven and earth; it frequently signifies a celestial being, a being superior to man, but dependent upon the great Sovereign of Nature; and it is sometimes bestowed even on princes and judges.
Since to us it is a matter of truth and reality, that celestial substances actually exist, who are intrusted with the care of men and empires, the people who have admitted this truth without the light of revelation are more worthy of our esteem46 than our contempt.
The ridicule, therefore, does not attach to polytheism itself, but to the abuse of it; to the popular fables of superstition15; to the multitude of absurd divinities which have been supposed to exist and to the number of which every individual might add at his pleasure.
The goddess of nipples, “dea Rumilia”; the goddess of conjugal47 union, “dea Pertunda”; the god of the water-closet, “deus Stercutius”; the god of flatulence, “deus Crepitus”; are certainly not calculated to attract the highest degree of veneration48. These ridiculous absurdities49, the amusement of the old women and children of Rome, merely prove that the word “deus” had acceptations of a widely different nature. Nothing can be more certain or obvious, than that the god of flatulence, “deus Crepitus,” could never excite the same idea as “deus div?m et hominum sator,” the source of gods and men. The Roman pontiffs did not admit the little burlesque50 and baboon-looking deities which silly women introduced into their cabinets. The Roman religion was in fact, in its intrinsic character, both serious and austere51. Oaths were inviolable; war could not be commenced before the college of heralds52 had declared it just; and a vestal convicted of having violated her vow53 of virginity, was condemned54 to death. These circumstances announce a people inclined to austerities, rather than a people volatile55, frivolous56, and addicted57 to ridicule.
I confine myself here to showing that the senate did not reason absurdly in adopting polytheism. It is asked, how that senate, to two or three deputies from which we were indebted both for chains and laws, could permit so many extravagances among the people, and authorize58 so many fables among the pontiffs? It would be by no means difficult to answer this question. The wise have in every age made use of fools. They freely leave to the people their lupercals and their saturnalia, if they only continue loyal and obedient; and the sacred pullets that promised victory to the armies, are judiciously59 secured against the sacrilege of being slaughtered60 for the table. Let us never be surprised at seeing, that the most enlightened governments have permitted customs and fables of the most senseless character. These customs and fables existed before government was formed; and no one would pull down an immense city, however irregular in its buildings, to erect61 it precisely62 according to line and level.
How can it arise, we are asked, that on one side we see so much philosophy and science, and on the other so much fanaticism63? The reason is, that science and philosophy were scarcely born before Cicero, and that fanaticism reigned64 for centuries. Policy, in such circumstances, says to philosophy and fanaticism: Let us all three live together as well as we can.
点击收听单词发音
1 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
参考例句: |
|
|
2 antiquity | |
n.古老;高龄;古物,古迹 | |
参考例句: |
|
|
3 attest | |
vt.证明,证实;表明 | |
参考例句: |
|
|
4 candidly | |
adv.坦率地,直率而诚恳地 | |
参考例句: |
|
|
5 testimony | |
n.证词;见证,证明 | |
参考例句: |
|
|
6 instructors | |
指导者,教师( instructor的名词复数 ) | |
参考例句: |
|
|
7 formerly | |
adv.从前,以前 | |
参考例句: |
|
|
8 deity | |
n.神,神性;被奉若神明的人(或物) | |
参考例句: |
|
|
9 ascertained | |
v.弄清,确定,查明( ascertain的过去式和过去分词 ) | |
参考例句: |
|
|
10 celestial | |
adj.天体的;天上的 | |
参考例句: |
|
|
11 conceals | |
v.隐藏,隐瞒,遮住( conceal的第三人称单数 ) | |
参考例句: |
|
|
12 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
参考例句: |
|
|
13 civilized | |
a.有教养的,文雅的 | |
参考例句: |
|
|
14 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
参考例句: |
|
|
15 superstition | |
n.迷信,迷信行为 | |
参考例句: |
|
|
16 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
参考例句: |
|
|
17 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
参考例句: |
|
|
18 sufficiently | |
adv.足够地,充分地 | |
参考例句: |
|
|
19 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
参考例句: |
|
|
20 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
参考例句: |
|
|
21 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
参考例句: |
|
|
22 animating | |
v.使有生气( animate的现在分词 );驱动;使栩栩如生地动作;赋予…以生命 | |
参考例句: |
|
|
23 censure | |
v./n.责备;非难;责难 | |
参考例句: |
|
|
24 piously | |
adv.虔诚地 | |
参考例句: |
|
|
25 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
参考例句: |
|
|
26 apotheosis | |
n.神圣之理想;美化;颂扬 | |
参考例句: |
|
|
27 meek | |
adj.温顺的,逆来顺受的 | |
参考例句: |
|
|
28 retired | |
adj.隐退的,退休的,退役的 | |
参考例句: |
|
|
29 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
参考例句: |
|
|
30 hierarchy | |
n.等级制度;统治集团,领导层 | |
参考例句: |
|
|
31 physically | |
adj.物质上,体格上,身体上,按自然规律 | |
参考例句: |
|
|
32 ridiculing | |
v.嘲笑,嘲弄,奚落( ridicule的现在分词 ) | |
参考例句: |
|
|
33 Neptune | |
n.海王星 | |
参考例句: |
|
|
34 Pluto | |
n.冥王星 | |
参考例句: |
|
|
35 genealogies | |
n.系谱,家系,宗谱( genealogy的名词复数 ) | |
参考例句: |
|
|
36 condemnation | |
n.谴责; 定罪 | |
参考例句: |
|
|
37 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
参考例句: |
|
|
38 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
参考例句: |
|
|
39 doctrine | |
n.教义;主义;学说 | |
参考例句: |
|
|
40 choirs | |
n.教堂的唱诗班( choir的名词复数 );唱诗队;公开表演的合唱团;(教堂)唱经楼 | |
参考例句: |
|
|
41 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
参考例句: |
|
|
42 exterminating | |
v.消灭,根绝( exterminate的现在分词 ) | |
参考例句: |
|
|
43 possessed | |
adj.疯狂的;拥有的,占有的 | |
参考例句: |
|
|
44 allotted | |
分配,拨给,摊派( allot的过去式和过去分词 ) | |
参考例句: |
|
|
45 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
参考例句: |
|
|
46 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
参考例句: |
|
|
47 conjugal | |
adj.婚姻的,婚姻性的 | |
参考例句: |
|
|
48 veneration | |
n.尊敬,崇拜 | |
参考例句: |
|
|
49 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
参考例句: |
|
|
50 burlesque | |
v.嘲弄,戏仿;n.嘲弄,取笑,滑稽模仿 | |
参考例句: |
|
|
51 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
参考例句: |
|
|
52 heralds | |
n.使者( herald的名词复数 );预报者;预兆;传令官v.预示( herald的第三人称单数 );宣布(好或重要) | |
参考例句: |
|
|
53 vow | |
n.誓(言),誓约;v.起誓,立誓 | |
参考例句: |
|
|
54 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句: |
|
|
55 volatile | |
adj.反复无常的,挥发性的,稍纵即逝的,脾气火爆的;n.挥发性物质 | |
参考例句: |
|
|
56 frivolous | |
adj.轻薄的;轻率的 | |
参考例句: |
|
|
57 addicted | |
adj.沉溺于....的,对...上瘾的 | |
参考例句: |
|
|
58 authorize | |
v.授权,委任;批准,认可 | |
参考例句: |
|
|
59 judiciously | |
adv.明断地,明智而审慎地 | |
参考例句: |
|
|
60 slaughtered | |
v.屠杀,杀戮,屠宰( slaughter的过去式和过去分词 ) | |
参考例句: |
|
|
61 erect | |
n./v.树立,建立,使竖立;adj.直立的,垂直的 | |
参考例句: |
|
|
62 precisely | |
adv.恰好,正好,精确地,细致地 | |
参考例句: |
|
|
63 fanaticism | |
n.狂热,盲信 | |
参考例句: |
|
|
64 reigned | |
vi.当政,统治(reign的过去式形式) | |
参考例句: |
|
|
欢迎访问英文小说网 |