“To be a poet,” said Imlac, “is indeed very difficult.”
“So difficult,” returned the Prince, “that I will at present hear no more of his labours. Tell me whither you went when you had seen Persia.”
“From Persia,” said the poet, “I travelled through Syria, and for three years resided in Palestine, where I conversed3 with great numbers of the northern and western nations of Europe, the nations which are now in possession of all power and all knowledge, whose armies are irresistible4, and whose fleets command the remotest parts of the globe. When I compared these men with the natives of our own kingdom and those that surround us, they appeared almost another order of beings. In their countries it is difficult to wish for anything that may not be obtained; a thousand arts, of which we never heard, are continually labouring for their convenience and pleasure, and whatever their own climate has denied them is supplied by their commerce.”
“By what means,” said the Prince, “are the Europeans thus powerful? or why, since they can so easily visit Asia and Africa for trade or conquest, cannot the Asiatics and Africans invade their coast, plant colonies in their ports, and give laws to their natural princes? The same wind that carries them back would bring us thither5.”
“They are more powerful, sir, than we,” answered Imlac, “because they are wiser; knowledge will always predominate over ignorance, as man governs the other animals. But why their knowledge is more than ours I know not what reason can be given but the unsearchable will of the Supreme6 Being.”
“When,” said the Prince with a sigh, “shall I be able to visit Palestine, and mingle7 with this mighty8 confluence9 of nations? Till that happy moment shall arrive, let me fill up the time with such representations as thou canst give me. I am not ignorant of the motive10 that assembles such numbers in that place, and cannot but consider it as the centre of wisdom and piety11, to which the best and wisest men of every land must be continually resorting.”
“There are some nations,” said Imlac, “that send few visitants to Palestine; for many numerous and learned sects12 in Europe concur13 to censure14 pilgrimage as superstitious15, or deride16 it as ridiculous.”
“You know,” said the Prince, “how little my life has made me acquainted with diversity of opinions; it will be too long to hear the arguments on both sides; you, that have considered them, tell me the result.”
“Pilgrimage,” said Imlac, “like many other acts of piety, may be reasonable or superstitious, according to the principles upon which it is performed. Long journeys in search of truth are not commanded. Truth, such as is necessary to the regulation of life, is always found where it is honestly sought. Change of place is no natural cause of the increase of piety, for it inevitably17 produces dissipation of mind. Yet, since men go every day to view the fields where great actions have been performed, and return with stronger impressions of the event, curiosity of the same kind may naturally dispose us to view that country whence our religion had its beginning, and I believe no man surveys those awful scenes without some confirmation18 of holy resolutions. That the Supreme Being may be more easily propitiated19 in one place than in another is the dream of idle superstition20, but that some places may operate upon our own minds in an uncommon21 manner is an opinion which hourly experience will justify22. He who supposes that his vices23 may be more successfully combated in Palestine, will perhaps find himself mistaken; yet he may go thither without folly24; he who thinks they will be more freely pardoned, dishonours25 at once his reason and religion.”
“These,” said the Prince, “are European distinctions. I will consider them another time. What have you found to be the effect of knowledge? Are those nations happier than we?”
“There is so much infelicity,” said the poet, “in the world, that scarce any man has leisure from his own distresses26 to estimate the comparative happiness of others. Knowledge is certainly one of the means of pleasure, as is confessed by the natural desire which every mind feels of increasing its ideas. Ignorance is mere27 privation, by which nothing can be produced; it is a vacuity28 in which the soul sits motionless and torpid29 for want of attraction, and, without knowing why, we always rejoice when we learn, and grieve when we forget. I am therefore inclined to conclude that if nothing counteracts30 the natural consequence of learning, we grow more happy as out minds take a wider range.
“In enumerating31 the particular comforts of life, we shall find many advantages on the side of the Europeans. They cure wounds and diseases with which we languish32 and perish. We suffer inclemencies of weather which they can obviate33. They have engines for the despatch34 of many laborious35 works, which we must perform by manual industry. There is such communication between distant places that one friend can hardly be said to be absent from another. Their policy removes all public inconveniences; they have roads cut through the mountains, and bridges laid over their rivers. And, if we descend36 to the privacies of life, their habitations are more commodious37 and their possessions are more secure.”
“They are surely happy,” said the Prince, “who have all these conveniences, of which I envy none so much as the facility with which separated friends interchange their thoughts.”
“The Europeans,” answered Imlac, “are less unhappy than we, but they are not happy. Human life is everywhere a state in which much is to be endured and little to be enjoyed.”
点击收听单词发音
1 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
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2 narration | |
n.讲述,叙述;故事;记叙体 | |
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3 conversed | |
v.交谈,谈话( converse的过去式 ) | |
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4 irresistible | |
adj.非常诱人的,无法拒绝的,无法抗拒的 | |
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5 thither | |
adv.向那里;adj.在那边的,对岸的 | |
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6 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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7 mingle | |
vt.使混合,使相混;vi.混合起来;相交往 | |
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8 mighty | |
adj.强有力的;巨大的 | |
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9 confluence | |
n.汇合,聚集 | |
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10 motive | |
n.动机,目的;adv.发动的,运动的 | |
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11 piety | |
n.虔诚,虔敬 | |
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12 sects | |
n.宗派,教派( sect的名词复数 ) | |
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13 concur | |
v.同意,意见一致,互助,同时发生 | |
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14 censure | |
v./n.责备;非难;责难 | |
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15 superstitious | |
adj.迷信的 | |
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16 deride | |
v.嘲弄,愚弄 | |
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17 inevitably | |
adv.不可避免地;必然发生地 | |
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18 confirmation | |
n.证实,确认,批准 | |
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19 propitiated | |
v.劝解,抚慰,使息怒( propitiate的过去式和过去分词 ) | |
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20 superstition | |
n.迷信,迷信行为 | |
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21 uncommon | |
adj.罕见的,非凡的,不平常的 | |
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22 justify | |
vt.证明…正当(或有理),为…辩护 | |
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23 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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24 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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25 dishonours | |
不名誉( dishonour的名词复数 ); 耻辱; 丢脸; 丢脸的人或事 | |
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26 distresses | |
n.悲痛( distress的名词复数 );痛苦;贫困;危险 | |
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27 mere | |
adj.纯粹的;仅仅,只不过 | |
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28 vacuity | |
n.(想象力等)贫乏,无聊,空白 | |
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29 torpid | |
adj.麻痹的,麻木的,迟钝的 | |
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30 counteracts | |
对抗,抵消( counteract的第三人称单数 ) | |
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31 enumerating | |
v.列举,枚举,数( enumerate的现在分词 ) | |
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32 languish | |
vi.变得衰弱无力,失去活力,(植物等)凋萎 | |
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33 obviate | |
v.除去,排除,避免,预防 | |
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34 despatch | |
n./v.(dispatch)派遣;发送;n.急件;新闻报道 | |
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35 laborious | |
adj.吃力的,努力的,不流畅 | |
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36 descend | |
vt./vi.传下来,下来,下降 | |
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37 commodious | |
adj.宽敞的;使用方便的 | |
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