Already Apollo has declared his true opinion. Had he hated Phalaris, or scorned his gift, it had been easy for him to sink the gift and the ship that bore it in mid-ocean; instead, we learn that he vouchsafed21 them a calm passage and a safe arrival at Cirrha. Clearly the monarch’s piety12 is acceptable in his sight. It behoves you to confirm his decision, and to add this bull to the glories of the temple. Strange indeed, if the sender of so magnificent a gift is to meet with rejection at the temple-door, and his piety to be rewarded with the judgement that his offering is unclean.
My opponent tells a harrowing tale of butchery and violence, of plunder and abduction; it is much that he does not call himself an eyewitness22 thereof; we might suppose that he was but newly arrived from Agrigentum, did we not know that his travels have never carried him on board ship. In matters of this kind, it is not advisable to place much reliance even on the assertions of the supposed victims; there is no knowing how far they are speaking the truth; — as to bringing allegations ourselves, when we know nothing of the facts, that is out of the question. Granting even that something of the kind did happen, it happened in Sicily: we are at Delphi; we are not called upon to interfere23. Do we propose to abandon the temple for the law-court? Are we, whose office it is to sacrifice, and minister to the God, and receive his offerings — are we to sit here debating whether certain cities on the other side of the Ionian sea are well or ill governed? Let other men’s affairs be as they may, it is our business, as I take it, to know our own: our past history, our present situation, our best interests. We need not wait for Homer to inform us that we inhabit a land of crags, and are tillers of a rocky soil; our eyes tell us that; if we depended on our soil, we must go hungry all our days. Apollo; his temple; his oracle24; his worshippers; his sacrifices; — these are the fields of the Delphians, these their revenues, their wealth, their maintenance. I can speak the truth here. It is as the poets say: we sow not, we plough not, yet all things grow for our use; for a God is our husbandman, and gives us not the good things of Greece only; all that Phrygia, all that Lydia, all that Persia, Assyria, Phoenicia, Italy, and the far North can yield — all comes to Delphi. We live in prosperity and plenty; in the esteem25 of mankind we are second to none but the God himself. So it was in the beginning: so it is now: and so may it ever be!
But who has ever heard before of our putting an offering to the vote, or hindering men from paying sacrifice? No one; and herein, as I maintain, is the secret of our temple’s greatness, and of the abundant wealth of its offerings. Then let us have no innovations now, no new-fangled institutions, no inquiries26 into the origin and nature and nationality and pedigree of a gift; let us take what is brought to us, and set it in the store-chamber without more ado. In this way we shall best serve both the God and his worshippers. I think it would be well if, before you deliberate further on the question before you, you would consider how great and how various are the issues involved. There is the God, his temple, his sacrifices and offerings, the ancient customs and ordinances27, the reputation of the oracle; again, our city as a whole, our common interests, and those of every individual Delphian among us; lastly — and I know not what consideration could seem of more vital importance to a well-judging mind — our own credit or discredit28 with the world at large.
I say, then, we have to deal not with Phalaris, not with a single tyrant29, not with this bull, not with so much weight of bronze — but with every king and prince who frequents our temple at this day; with gold and silver and all the precious offerings that should pour in upon the God; that God whose interests claim our first attention. Say, why should we change the old-established usage in regard to offerings? What fault have we to find with the ancient custom, that we should propose innovations? Never yet, from the day when Delphi was first inhabited, and Apollo prophesied30, and the tripod gave utterance31, and the priestess was inspired, never yet have the bringers of gifts been subjected to scrutiny. And shall they now? Consider how the ancient custom, which granted free access to all men, has filled the temple with treasures; how all men have brought their offerings, and how some have impoverished32 themselves to enrich the God. My mind misgives33 me that, when you have assumed the censorship of offerings, you will lack employment: men may refuse to submit themselves to your court; they may think it is enough to spend their money, without having to undergo the risk of a rejection for their pains. Would life be worth living, to the man who should be judged unworthy to offer sacrifice?
点击收听单词发音
1 gratitude | |
adj.感激,感谢 | |
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2 prospect | |
n.前景,前途;景色,视野 | |
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3 temperate | |
adj.温和的,温带的,自我克制的,不过分的 | |
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4 thwart | |
v.阻挠,妨碍,反对;adj.横(断的) | |
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5 pious | |
adj.虔诚的;道貌岸然的 | |
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6 mighty | |
adj.强有力的;巨大的 | |
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7 donor | |
n.捐献者;赠送人;(组织、器官等的)供体 | |
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8 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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9 rejection | |
n.拒绝,被拒,抛弃,被弃 | |
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10 nay | |
adv.不;n.反对票,投反对票者 | |
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11 impiety | |
n.不敬;不孝 | |
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12 piety | |
n.虔诚,虔敬 | |
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13 heinous | |
adj.可憎的,十恶不赦的 | |
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14 plunder | |
vt.劫掠财物,掠夺;n.劫掠物,赃物;劫掠 | |
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15 consecration | |
n.供献,奉献,献祭仪式 | |
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16 implore | |
vt.乞求,恳求,哀求 | |
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17 implores | |
恳求或乞求(某人)( implore的第三人称单数 ) | |
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18 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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19 scrutiny | |
n.详细检查,仔细观察 | |
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20 deterred | |
v.阻止,制止( deter的过去式和过去分词 ) | |
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21 vouchsafed | |
v.给予,赐予( vouchsafe的过去式和过去分词 );允诺 | |
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22 eyewitness | |
n.目击者,见证人 | |
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23 interfere | |
v.(in)干涉,干预;(with)妨碍,打扰 | |
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24 oracle | |
n.神谕,神谕处,预言 | |
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25 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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26 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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27 ordinances | |
n.条例,法令( ordinance的名词复数 ) | |
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28 discredit | |
vt.使不可置信;n.丧失信义;不信,怀疑 | |
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29 tyrant | |
n.暴君,专制的君主,残暴的人 | |
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30 prophesied | |
v.预告,预言( prophesy的过去式和过去分词 ) | |
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31 utterance | |
n.用言语表达,话语,言语 | |
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32 impoverished | |
adj.穷困的,无力的,用尽了的v.使(某人)贫穷( impoverish的过去式和过去分词 );使(某物)贫瘠或恶化 | |
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33 misgives | |
v.使(某人的情绪、精神等)疑虑,担忧,害怕( misgive的第三人称单数 ) | |
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