“The original of ancient customs,” said Imlac, “is commonly unknown, for the practice often continues when the cause has ceased; and concerning superstitious3 ceremonies it is vain to conjecture4; for what reason did not dictate5, reason cannot explain. I have long believed that the practice of embalming6 arose only from tenderness to the remains7 of relations or friends; and to this opinion I am more inclined because it seems impossible that this care should have been general; had all the dead been embalmed8, their repositories must in time have been more spacious9 than the dwellings10 of the living. I suppose only the rich or honourable11 were secured from corruption12, and the rest left to the course of nature.
“But it is commonly supposed that the Egyptians believed the soul to live as long as the body continued undissolved, and therefore tried this method of eluding13 death.”
“Could the wise Egyptians,” said Nekayah, “think so grossly of the soul? If the soul could once survive its separation, what could it afterwards receive or suffer from the body?”
“The Egyptians would doubtless think erroneously,” said the astronomer14, “in the darkness of heathenism and the first dawn of philosophy. The nature of the soul is still disputed amidst all our opportunities of clearer knowledge; some yet say that it may be material, who, nevertheless, believe it to be immortal15.”
“Some,” answered Imlac, “have indeed said that the soul is material, but I can scarcely believe that any man has thought it who knew how to think; for all the conclusions of reason enforce the immateriality of mind, and all the notices of sense and investigations16 of science concur17 to prove the unconsciousness of matter.
“It was never supposed that cogitation18 is inherent in matter, or that every particle is a thinking being. Yet if any part of matter be devoid19 of thought, what part can we suppose to think? Matter can differ from matter only in form, density20, bulk, motion, and direction of motion. To which of these, however varied21 or combined, can consciousness be annexed22? To be round or square, to be solid or fluid, to be great or little, to be moved slowly or swiftly, one way or another, are modes of material existence all equally alien from the nature of cogitation. If matter be once without thought, it can only be made to think by some new modification23; but all the modifications24 which it can admit are equally unconnected with cogitative25 powers.”
“But the materialists,” said the astronomer, “urge that matter may have qualities with which we are unacquainted.”
“He who will determine,” returned Imlac, “against that which he knows because there may be something which he knows not; he that can set hypothetical possibility against acknowledged certainty, is not to be admitted among reasonable beings. All that we know of matter is, that matter is inert26, senseless, and lifeless; and if this conviction cannot he opposed but by referring us to something that we know not, we have all the evidence that human intellect can admit. If that which is known may be overruled by that which is unknown, no being, not omniscient27, can arrive at certainty.”
“Yet let us not,” said the astronomer, “too arrogantly28 limit the Creator’s power.”
“It is no limitation of Omnipotence,” replied the poet, “to suppose that one thing is not consistent with another, that the same proposition cannot be at once true and false, that the same number cannot be even and odd, that cogitation cannot be conferred on that which is created incapable29 of cogitation.”
“I know not,” said Nekayah, “any great use of this question. Does that immateriality, which in my opinion you have sufficiently30 proved, necessarily include eternal duration?”
“Of immateriality,” said Imlac, “our ideas are negative, and therefore obscure. Immateriality seems to imply a natural power of perpetual duration as a consequence of exemption31 from all causes of decay: whatever perishes is destroyed by the solution of its contexture and separation of its parts; nor can we conceive how that which has no parts, and therefore admits no solution, can be naturally corrupted32 or impaired33.”
“I know not,” said Rasselas, “how to conceive anything without extension: what is extended must have parts, and you allow that whatever has parts may be destroyed.”
“Consider your own conceptions,” replied Imlac, “and the difficulty will be less. You will find substance without extension. An ideal form is no less real than material bulk; yet an ideal form has no extension. It is no less certain, when you think on a pyramid, that your mind possesses the idea of a pyramid, than that the pyramid itself is standing34. What space does the idea of a pyramid occupy more than the idea of a grain of corn? or how can either idea suffer laceration? As is the effect, such is the cause; as thought, such is the power that thinks, a power impassive and indiscerptible.”
“But the Being,” said Nekayah, “whom I fear to name, the Being which made the soul, can destroy it.”
“He surely can destroy it,” answered Imlac, “since, however imperishable, it receives from a superior nature its power of duration. That it will not perish by any inherent cause of decay or principle of corruption, may be shown by philosophy; but philosophy can tell no more. That it will not be annihilated35 by Him that made it, we must humbly36 learn from higher authority.”
The whole assembly stood awhile silent and collected. “Let us return,” said Rasselas, “from this scene of mortality. How gloomy would be these mansions37 of the dead to him who did not know that he should never die; that what now acts shall continue its agency, and what now thinks shall think on for ever. Those that lie here stretched before us, the wise and the powerful of ancient times, warn us to remember the shortness of our present state; they were perhaps snatched away while they were busy, like us, in the CHOICE OF LIFE.”
“To me,” said the Princess, “the choice of life is become less important; I hope hereafter to think only on the choice of eternity38.”
They then hastened out of the caverns39, and under the protection of their guard returned to Cairo.
点击收听单词发音
1 mingle | |
vt.使混合,使相混;vi.混合起来;相交往 | |
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2 rites | |
仪式,典礼( rite的名词复数 ) | |
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3 superstitious | |
adj.迷信的 | |
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4 conjecture | |
n./v.推测,猜测 | |
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5 dictate | |
v.口授;(使)听写;指令,指示,命令 | |
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6 embalming | |
v.保存(尸体)不腐( embalm的现在分词 );使不被遗忘;使充满香气 | |
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7 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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8 embalmed | |
adj.用防腐药物保存(尸体)的v.保存(尸体)不腐( embalm的过去式和过去分词 );使不被遗忘;使充满香气 | |
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9 spacious | |
adj.广阔的,宽敞的 | |
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10 dwellings | |
n.住处,处所( dwelling的名词复数 ) | |
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11 honourable | |
adj.可敬的;荣誉的,光荣的 | |
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12 corruption | |
n.腐败,堕落,贪污 | |
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13 eluding | |
v.(尤指机敏地)避开( elude的现在分词 );逃避;躲避;使达不到 | |
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14 astronomer | |
n.天文学家 | |
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15 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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16 investigations | |
(正式的)调查( investigation的名词复数 ); 侦查; 科学研究; 学术研究 | |
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17 concur | |
v.同意,意见一致,互助,同时发生 | |
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18 cogitation | |
n.仔细思考,计划,设计 | |
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19 devoid | |
adj.全无的,缺乏的 | |
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20 density | |
n.密集,密度,浓度 | |
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21 varied | |
adj.多样的,多变化的 | |
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22 annexed | |
[法] 附加的,附属的 | |
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23 modification | |
n.修改,改进,缓和,减轻 | |
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24 modifications | |
n.缓和( modification的名词复数 );限制;更改;改变 | |
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25 cogitative | |
adj.深思熟虑的,有思考力的 | |
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26 inert | |
adj.无活动能力的,惰性的;迟钝的 | |
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27 omniscient | |
adj.无所不知的;博识的 | |
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28 arrogantly | |
adv.傲慢地 | |
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29 incapable | |
adj.无能力的,不能做某事的 | |
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30 sufficiently | |
adv.足够地,充分地 | |
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31 exemption | |
n.豁免,免税额,免除 | |
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32 corrupted | |
(使)败坏( corrupt的过去式和过去分词 ); (使)腐化; 引起(计算机文件等的)错误; 破坏 | |
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33 impaired | |
adj.受损的;出毛病的;有(身体或智力)缺陷的v.损害,削弱( impair的过去式和过去分词 ) | |
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34 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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35 annihilated | |
v.(彻底)消灭( annihilate的过去式和过去分词 );使无效;废止;彻底击溃 | |
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36 humbly | |
adv. 恭顺地,谦卑地 | |
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37 mansions | |
n.宅第,公馆,大厦( mansion的名词复数 ) | |
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38 eternity | |
n.不朽,来世;永恒,无穷 | |
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39 caverns | |
大山洞,大洞穴( cavern的名词复数 ) | |
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