It is a pity for mankind that Pilate went out, without hearing the reply: we should then have known what truth is. Pilate was not very curious. The accused, brought before him, told him that he was a king, that he was born to be a king, and he informs himself not how this can be. He was supreme1 judge in the name of C?sar, he had the power of the sword, his duty was to penetrate2 into the meaning of these words. He should have said: Tell me what you understand by being king? how are you born to be king, and to bear witness unto the truth? It is said that you can only arrive at the ear of kings with difficulty; I, who am a judge, have always had extreme trouble in reaching it. Inform me, while your enemies cry outside against you; and you will render me the greatest service ever rendered to a judge. I would rather learn to know the truth, than condescend3 to the tumultuous demand of the Jews, who wish me to hang you.
We doubtless dare not pretend to guess what the Author of all truth would have said to Pilate. Would he have said: “Truth is an abstract word which most men use indifferently in their books and judgments4, for error and falsehood”? This definition would be wonderfully convenient to all makers6 of systems. Thus the word wisdom is often taken for folly7, and wit for nonsense. Humanly speaking, let us define truth, to better understand that which is declared — such as it is.
Suppose that six months only had been taken to teach Pilate the truths of logic8 he would doubtless have made this concluding syllogism9: A man’s life should not have been taken away who has only preached a good doctrine10; now he who is brought before me, according even to his enemies, has often preached an excellent doctrine; therefore, he should not be punished with death.
He might also have inferred this other argument: My duty is to dissipate the riots of a seditious people, who demand the death of a man without reason or juridical form; now such are the Jews on this occasion; therefore I should send them away, and break up their assembly. We take for granted that Pilate knew arithmetic; we will not therefore speak of these kinds of truths.
As to mathematical truths, I believe that he would have required three years at least before he would have been acquainted with transcendent geometry. The truths of physics, combined with those of geometry, would have required more than four years. We generally consume six years in studying theology; I ask twelve for Pilate, considering that he was a Pagan, and that six years would not have been too many to root out all his old errors, and six more to put him in a state worthy11 to receive the bonnet12 of a doctor. If Pilate had a well organized head, I would only have demanded two years to teach him metaphysical truths, and as these truths are necessarily united with those of morality, I flatter myself that in less than nine years Pilate would have become a truly learned and perfectly13 honest man.
Historical Truths.
I should afterwards have said to Pilate: Historical truths are but probabilities. If you have fought at the battle of Philippi, it is to you a truth, which you know by intuition, by sentiment; but to us who live near the desert of Syria, it is merely a probable thing, which we know by hearsay14. How can we, from report, form a persuasion15 equal to that of a man, who having seen the thing, can boast of feeling a kind of certainty?
He who has heard the thing told by twelve thousand ocular witnesses, has only twelve thousand probabilities equal to one strong one, which is not equal to certainty. If you have the thing from only one of these witnesses, you are sure of nothing — you must doubt. If the witness is dead, you must doubt still more, for you can enlighten yourself no further. If from several deceased witnesses, you are in the same state. If from those to whom the witnesses have only spoken, the doubt is still augmented16. From generation to generation the doubt augments17, and the probability diminishes, and the probability is soon reduced to zero.
Of the Degrees of Truth, According to Which the Accused are Judged.
We can be made accountable to justice either for deeds or words. If for deeds, they must be as certain as will be the punishment to which you will condemn18 the prisoner; if, for example, you have but twenty probabilities against him, these twenty probabilities cannot equal the certainty of his death. If you would have as many probabilities as are required to be sure that you shed not innocent blood, they must be the fruit of the unanimous evidences of witnesses who have no interest in deposing19. From this concourse of probabilities, a strong opinion will be formed, which will serve to excuse your judgment5; but as you will never have entire certainty, you cannot flatter yourself with knowing the truth perfectly. Consequently you should always lean towards mercy rather than towards rigor20. If it concerns only facts, from which neither manslaughter nor mutilation have resulted, it is evident that you should neither cause the accused to be put to death nor mutilated.
If the question is only of words, it is still more evident that you should not cause one of your fellow-creatures to be hanged for the manner in which he has used his tongue; for all the words in the world being but agitated21 air, at least if they have not caused murder, it is ridiculous to condemn a man to death for having agitated the air. Put all the idle words which have been uttered into one scale, and into the other the blood of a man, and the blood will weigh down. Now, if he who has been brought before you is only accused of some words which his enemies have taken in a certain sense, all that you can do is to repeat these words to him, which he will explain in the sense he intended; but to deliver an innocent man to the most cruel and ignominious22 punishment, for words that his enemies do not comprehend, is too barbarous. You make the life of a man of no more importance than that of a lizard23; and too many judges resemble you.
点击收听单词发音
1 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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2 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
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3 condescend | |
v.俯就,屈尊;堕落,丢丑 | |
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4 judgments | |
判断( judgment的名词复数 ); 鉴定; 评价; 审判 | |
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5 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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6 makers | |
n.制造者,制造商(maker的复数形式) | |
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7 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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8 logic | |
n.逻辑(学);逻辑性 | |
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9 syllogism | |
n.演绎法,三段论法 | |
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10 doctrine | |
n.教义;主义;学说 | |
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11 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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12 bonnet | |
n.无边女帽;童帽 | |
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13 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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14 hearsay | |
n.谣传,风闻 | |
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15 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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16 Augmented | |
adj.增音的 动词augment的过去式和过去分词形式 | |
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17 augments | |
增加,提高,扩大( augment的名词复数 ) | |
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18 condemn | |
vt.谴责,指责;宣判(罪犯),判刑 | |
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19 deposing | |
v.罢免( depose的现在分词 );(在法庭上)宣誓作证 | |
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20 rigor | |
n.严酷,严格,严厉 | |
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21 agitated | |
adj.被鼓动的,不安的 | |
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22 ignominious | |
adj.可鄙的,不光彩的,耻辱的 | |
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23 lizard | |
n.蜥蜴,壁虎 | |
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