Qui quocumque tamen miseri venere parentant,
Et nigras mactant pecudes, et manibu Divis
In ferias mittunt; multoque in rebus2 acerbis
Acrius advertunt animus3 ad religionem.
— Lucretius, iii, 51-54.
Who sacrifice black sheep on every tomb
To please the manes; and of all the rout4
When cares and dangers press, grow most devout5.
— Creech.
Mortifications were in use; the priests of Cybele castrated themselves to preserve continence. How comes it, that among all the martyrs6 of superstition7, antiquity8 reckons not a single great man — a sage9? It is, that fear could never make virtue, and that great men have been enthusiasts10 in moral good. Wisdom was their predominant passion; they were sages11 as Alexander was a warrior12, as Homer was a poet, and Apelles a painter — by a superior energy and nature; which is all that is meant by the demon13 of Socrates.
One day, two citizens of Athens, returning from the temple of Mercury, perceived Socrates in the public place. One said to the other: “Is not that the rascal14 who says that one can be virtuous15 without going every day to offer up sheep and geese?” “Yes,” said the other, “that is the sage who has no religion; that is the atheist16 who says there is only one God.” Socrates approached them with his simple air, his d?mon, and his irony17, which Madame Dacier has so highly exalted18. “My friends,” said he to them, “one word, if you please: a man who prays to God, who adores Him, who seeks to resemble Him as much as human weakness can do, and who does all the good which lies in his power, what would you call him?” “A very religious soul,” said they. “Very well; we may therefore adore the Supreme19 Being, and have a great deal of religion?” “Granted,” said the two Athenians. “But do you believe,” pursued Socrates, “that when the Divine Architect of the world arranged all the globes which roll over our heads, when He gave motion and life to so many different beings, He made use of the arm of Hercules, the lyre of Apollo, or the flute20 of Pan?” “It is not probable,” said they. “But if it is not likely that He called in the aid of others to construct that which we see, it is not probable that He preserves it through others rather than through Himself. If Neptune21 was the absolute master of the sea, Juno of the air, ?olus of the winds, Ceres of harvests — and one would have a calm, when the other would have rain — you feel clearly, that the order of nature could not exist as it is. You will confess, that all depends upon Him who has made all. You give four white horses to the sun, and four black ones to the moon; but is it not more likely, that day and night are the effect of the motion given to the stars by their Master, than that they were produced by eight horses?” The two citizens looked at him, but answered nothing. In short, Socrates concluded by proving to them, that they might have harvests without giving money to the priests of Ceres; go to the chase without offering little silver statues to the temple of Diana; that Pomona gave not fruits; that Neptune gave not horses; and that they should thank the Sovereign who had made all.
His discourse22 was most exactly logical. Xenophon, his disciple23, a man who knew the world, and who afterwards sacrificed to the wind, in the retreat of the ten thousand, took Socrates by the sleeve, and said to him: “Your discourse is admirable; you have spoken better than an oracle24; you are lost; one of these honest people to whom you speak is a butcher, who sells sheep and geese for sacrifices; and the other a goldsmith, who gains much by making little gods of silver and brass25 for women. They will accuse you of being a blasphemer, who would diminish their trade; they will depose26 against you to Melitus and Anitus, your enemies, who have resolved upon your ruin: have a care of hemlock27; your familiar spirit should have warned you not to say to a butcher and a goldsmith what you should only say to Plato and Xenophon.”
Some time after, the enemies of Socrates caused him to be condemned28 by the council of five hundred. He had two hundred and twenty voices in his favor, which may cause it to be presumed that there were two hundred and twenty philosophers in this tribunal; but it shows that, in all companies, the number of philosophers is always the minority.
Socrates therefore drank hemlock, for having spoken in favor of the unity29 of God; and the Athenians afterwards consecrated30 a temple to Socrates — to him who disputed against all temples dedicated31 to inferior beings.
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1 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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2 rebus | |
n.谜,画谜 | |
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3 animus | |
n.恶意;意图 | |
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4 rout | |
n.溃退,溃败;v.击溃,打垮 | |
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5 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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6 martyrs | |
n.martyr的复数形式;烈士( martyr的名词复数 );殉道者;殉教者;乞怜者(向人诉苦以博取同情) | |
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7 superstition | |
n.迷信,迷信行为 | |
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8 antiquity | |
n.古老;高龄;古物,古迹 | |
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9 sage | |
n.圣人,哲人;adj.贤明的,明智的 | |
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10 enthusiasts | |
n.热心人,热衷者( enthusiast的名词复数 ) | |
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11 sages | |
n.圣人( sage的名词复数 );智者;哲人;鼠尾草(可用作调料) | |
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12 warrior | |
n.勇士,武士,斗士 | |
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13 demon | |
n.魔鬼,恶魔 | |
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14 rascal | |
n.流氓;不诚实的人 | |
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15 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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16 atheist | |
n.无神论者 | |
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17 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
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18 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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19 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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20 flute | |
n.长笛;v.吹笛 | |
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21 Neptune | |
n.海王星 | |
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22 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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23 disciple | |
n.信徒,门徒,追随者 | |
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24 oracle | |
n.神谕,神谕处,预言 | |
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25 brass | |
n.黄铜;黄铜器,铜管乐器 | |
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26 depose | |
vt.免职;宣誓作证 | |
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27 hemlock | |
n.毒胡萝卜,铁杉 | |
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28 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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29 unity | |
n.团结,联合,统一;和睦,协调 | |
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30 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 | |
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31 dedicated | |
adj.一心一意的;献身的;热诚的 | |
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