This small land of Palestine, drenched6 with human blood since time immemorial, has become the holy centre of three great religions, and witnessed the birth of two great religions, Judaism and Christianity. From the purely8 religious point of view the land is as holy to Islam as it is to Christendom or Jewry. Politically, it has always been and still remains9 the goal of many a great power. The Turk holds it, the British are anxious to conquer it, the French have politico-historical claims on Syria, which includes Palestine, the Roman Church considers it its special domain10 and aspires11 to possess it; the Emperor of Austria still bears the title King of Jerusalem, and the King of the Belgians, on the assumption that[19] he is an offspring of the Crusader Prince who ruled over Jerusalem for a while, asserts historic claims on the Holy Land which, however, he does not press. Palestine has seen many a change of masters and has been inhabited in turn by many peoples. But among all the peoples that have lived in Palestine there is only one, the nationhood and culture of which has grown and developed there—the Jewish people.
The Judaism originating in Palestine has become one of the driving powers in history; it continues to fructify12 the human mind of the present day. Mankind bears in mind that just as in modern philosophy there is scarcely a single thought that was not already known either to the Greeks or to the Romans, so in modern social ethics13, humanitarianism14 and countless15 branches of modern political life there is scarcely an idea or thought that was not propounded16 by the representatives of the ancient Jewish mind. Many a radical17 idea commonly supposed to be a product of the civilization of the 19th century is found on close examination to be the embodiment of an ancient Jewish idea born on Palestinian soil. The kernel18 and sum total of Marxism is of ancient Jewish origin; Karl Marx added a modern garb19 to an ancient Jewish thought.
But Palestine has witnessed not only the birth and development of Judaism but also of Christianity. Christianity is, reduced to its original components20, a synthesis of Eastern and Western Aryan thought, consisting of the universalism and pessimism21 of ancient India and the individualism and optimism of the Greeks and Romans. Christianity is therefore not only not a continuation of Judaism, but its very antithesis22, despite the fact that there is nothing in Eastern Aryan and Western Aryan thought, when looked at separately, that cannot also be found in Judaism.
The fight for Palestine by the great nations of ancient times, the origin and growth of two historic religions on Palestinian soil, the subsequent struggle for Palestine by united Christendom against the Islam and the constant attention that humanity pays to Palestine does not explain why Palestine is held sacred. Another explanation must be found why Palestine, a strip of coast land on the Mediterranean23, has become the land of wonders, the cradle of European spiritualism.
Palestine has become the very well and centre of the spiritual life of humanity because she was so placed geographically24 as to be in a position to mediate26 between the Eastern and the Western Aryans and because Jewish thought, born in Palestine, the mediating27 centre, was later to act as the spiritual mediator28 between both wings of the Aryan race without giving up its own position and independence.
The geographical25 position of the region where Judaism arose is located just between the settlements of the West and East Aryans. Just as Palestine is the geographical centre between East and West Aryans, so also does the Jewish mind born in Palestine mediate between Tibet and Greece.
The East Aryans believed in the universal, the infinite—the West Aryans in the individual, as expressed in classic mythology29. The Jewish God-concept comprises both of these extremes. The Jewish God is the highest individuality, but he is also God who has created the universe, the God of all mankind. The Biblical cosmogony shows combination of this individuality with universality. As the Biblical metaphysic mediates30 between the extremes of Aryan thought, so does the Jewish mind born in Palestine hold the middle between Greek and Indian thought. The Jewish mind lacks both the cold, analytical31 intellectuality of the Greek and the mystic, fantastical tendency of the Indian mind. With the Jew, however, reason is praised and knowledge highly valued, while feeling is given its due and is not mortified32. The prophet is not an individualist nor is he a hazy33 universalist, but a self-sacrificing patriot34 who for the love of his people suffers martyrdom, and yet a cosmopolitan35 who in his heart full of love embraces all mankind.
When the two Aryan culture thoughts met in Alexandria and Rome, the Jewish thought intervened and acted as mediator between the two extremes. Of course it was not done by conscious design, but we cannot disregard the influence men like Philo exercised on the course of events. While many momenta36 and causes co-operated in making the Jew the mediator between these two extremes, the main cause no doubt was the middle position occupied by Judaism. It was related to both sides and could therefore effect a reconciliation37.
This, to our mind, explains in the main the place of Palestine and Judaism in the world's history. The Jews, a small Asiatic people, owing to a remarkable38 concatenation of events and chances, have set in motion a circulation of ideas, which later on cemented other great cultures. Christianity is not, as Christian7 theologians would have the world believe, a continuation of Judaism. What Judaism in the main did contribute to Christianity was the form, the architecture, and the cohesive39 power of its various elements. If there be any truth in the assertion that the Jews are the "everlasting40 middlemen," it is not because they have been for the last two thousand years the economic or political middlemen among the nations who forced them into a parasitical41 life, but because they, a Palestinian people, have brought about a union between worlds of thought which were arrayed against each other. By reason of this mediation42, they have impregnated other peoples with their own mind.
点击收听单词发音
1 conquerors | |
征服者,占领者( conqueror的名词复数 ) | |
参考例句: |
|
|
2 kindled | |
(使某物)燃烧,着火( kindle的过去式和过去分词 ); 激起(感情等); 发亮,放光 | |
参考例句: |
|
|
3 magnetism | |
n.磁性,吸引力,磁学 | |
参考例句: |
|
|
4 mighty | |
adj.强有力的;巨大的 | |
参考例句: |
|
|
5 wrest | |
n.扭,拧,猛夺;v.夺取,猛扭,歪曲 | |
参考例句: |
|
|
6 drenched | |
adj.湿透的;充满的v.使湿透( drench的过去式和过去分词 );在某人(某物)上大量使用(某液体) | |
参考例句: |
|
|
7 Christian | |
adj.基督教徒的;n.基督教徒 | |
参考例句: |
|
|
8 purely | |
adv.纯粹地,完全地 | |
参考例句: |
|
|
9 remains | |
n.剩余物,残留物;遗体,遗迹 | |
参考例句: |
|
|
10 domain | |
n.(活动等)领域,范围;领地,势力范围 | |
参考例句: |
|
|
11 aspires | |
v.渴望,追求( aspire的第三人称单数 ) | |
参考例句: |
|
|
12 fructify | |
v.结果实;使土地肥沃 | |
参考例句: |
|
|
13 ethics | |
n.伦理学;伦理观,道德标准 | |
参考例句: |
|
|
14 humanitarianism | |
n.博爱主义;人道主义;基督凡人论 | |
参考例句: |
|
|
15 countless | |
adj.无数的,多得不计其数的 | |
参考例句: |
|
|
16 propounded | |
v.提出(问题、计划等)供考虑[讨论],提议( propound的过去式和过去分词 ) | |
参考例句: |
|
|
17 radical | |
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的 | |
参考例句: |
|
|
18 kernel | |
n.(果实的)核,仁;(问题)的中心,核心 | |
参考例句: |
|
|
19 garb | |
n.服装,装束 | |
参考例句: |
|
|
20 components | |
(机器、设备等的)构成要素,零件,成分; 成分( component的名词复数 ); [物理化学]组分; [数学]分量; (混合物的)组成部分 | |
参考例句: |
|
|
21 pessimism | |
n.悲观者,悲观主义者,厌世者 | |
参考例句: |
|
|
22 antithesis | |
n.对立;相对 | |
参考例句: |
|
|
23 Mediterranean | |
adj.地中海的;地中海沿岸的 | |
参考例句: |
|
|
24 geographically | |
adv.地理学上,在地理上,地理方面 | |
参考例句: |
|
|
25 geographical | |
adj.地理的;地区(性)的 | |
参考例句: |
|
|
26 mediate | |
vi.调解,斡旋;vt.经调解解决;经斡旋促成 | |
参考例句: |
|
|
27 mediating | |
调停,调解,斡旋( mediate的现在分词 ); 居间促成; 影响…的发生; 使…可能发生 | |
参考例句: |
|
|
28 mediator | |
n.调解人,中介人 | |
参考例句: |
|
|
29 mythology | |
n.神话,神话学,神话集 | |
参考例句: |
|
|
30 mediates | |
调停,调解,斡旋( mediate的第三人称单数 ); 居间促成; 影响…的发生; 使…可能发生 | |
参考例句: |
|
|
31 analytical | |
adj.分析的;用分析法的 | |
参考例句: |
|
|
32 mortified | |
v.使受辱( mortify的过去式和过去分词 );伤害(人的感情);克制;抑制(肉体、情感等) | |
参考例句: |
|
|
33 hazy | |
adj.有薄雾的,朦胧的;不肯定的,模糊的 | |
参考例句: |
|
|
34 patriot | |
n.爱国者,爱国主义者 | |
参考例句: |
|
|
35 cosmopolitan | |
adj.世界性的,全世界的,四海为家的,全球的 | |
参考例句: |
|
|
36 momenta | |
动力,要素,动量(momentum的复数) | |
参考例句: |
|
|
37 reconciliation | |
n.和解,和谐,一致 | |
参考例句: |
|
|
38 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
参考例句: |
|
|
39 cohesive | |
adj.有粘着力的;有结合力的;凝聚性的 | |
参考例句: |
|
|
40 everlasting | |
adj.永恒的,持久的,无止境的 | |
参考例句: |
|
|
41 parasitical | |
adj. 寄生的(符加的) | |
参考例句: |
|
|
42 mediation | |
n.调解 | |
参考例句: |
|
|
欢迎访问英文小说网 |