A Dialogue Between the Ordinary of Newgate and Mr. Jonathan Wild the Great; in which the Subjects of Death, Immortality1, And Other Grave Matters, are Very Learnedly Handled by the Former.
ORDINARY. Good morrow to you, sir; I hope you rested well last night.
JONATHAN. D— n’d ill, sir. I dreamt so confoundedly of hanging, that it disturbed my sleep.
ORDINARY. Fie upon it! You should be more resigned. I wish you would make a little better use of those instructions which I have endeavoured to inculcate into you, and particularly last Sunday, and from these words: “Those who do evil shall go into everlasting2 fire, prepared for the devil and his angels.” I undertook to shew you, first, what is meant by EVERLASTING FIRE; and, secondly3, who were THE DEVIL AND HIS ANGELS. I then proceeded to draw some inferences from the whole; [Footnote: He pronounced this word HULL4, and perhaps would have spelt it so.] in which I am mightily5 deceived if I did not convince you that you yourself was one of those ANGELS, and, consequently, must expect EVERLASTING FIRE to be your portion in the other world.
JONATHAN. Faith, doctor, I remember very little of your inferences; for I fell asleep soon after your naming your text. But did you preach this doctrine6 then, or do you repeat it now in order to comfort me?
ORDINARY. I do it in order to bring you to a true sense of your manifold sins, and, by that means, to induce you to repentance7. Indeed, had I the eloquence8 of Cicero, or of Tully, it would not be sufficient to describe the pains of hell or the joys of heaven. The utmost that we are taught is, THAT EAR HATH NOT HEARD, NOR CAN HEART CONCEIVE. Who then would, for the pitiful consideration of the riches and pleasures of this world, forfeit9 such inestimable happiness! such joys! such pleasures! such delights? Or who would run the venture of such misery10, which, but to think on, shocks the human understanding? Who, in his senses, then, would prefer the latter to the former?
JONATHAN. Ay, who indeed? I assure you, doctor, I had much rather be happy than miserable11. But [Footnote: This part was so blotted12 that it was illegible13.]
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ORDINARY. Nothing can be plainer. St . . . .
. . . . . . .
Jonathan. . . . . If once convinced . . . . no man . . lives of . . . . . whereas sure the clergy14 . . opportunity . better informed . . . . . all manner of vice15
ORDINARY. . are. atheist16 . . . deist ari.. cinian. hanged.. burnt.. oiled. oasted. . . . dev . . his an . . . . ell fire . . ternal da . . . tion.
JONATHAN. You . . . to frighten me out of my wits. But the good . . . is, I doubt not, more merciful than his wicked.. If I should believe all you say, I am sure I should die in inexpressible horrour.
ORDINARY. Despair is sinful. You should place your hopes in repentance and grace; and though it is most true that you are in danger of the judgment17, yet there is still room for mercy; and no man, unless excommunicated, is absolutely without hopes of a reprieve18.
JONATHAN. I am not without hopes of a reprieve from the cheat yet. I have pretty good interest; but if I cannot obtain it, you shall not frighten me out of my courage. I will not die like a pimp. D— n me, what is death? It is nothing but to be with Platos and with Caesars, as the poet says, and all the other great heroes of antiquity19. . . .
ORDINARY. Ay, all this is very true; but life is sweet for all that; and I had rather live to eternity20 than go into the company of any such heathens, who are, I doubt not, in hell with the devil and his angels; and, as little as you seem to apprehend21 it, you may find yourself there before you expect it. Where, then, will be your tauntings and your vauntings, your boastings and your braggings? You will then be ready to give more for a drop of water than you ever gave for a bottle of wine.
JONATHAN. Faith, doctor! well minded. What say you to a bottle of wine?
ORDINARY. I will drink no wine with an atheist. I should expect the devil to make a third in such company, for, since he knows you are his, he may be impatient to have his due.
JONATHAN. It is your business to drink with the wicked, in order to amend22 them.
ORDINARY. I despair of it; and so I consign23 you over to the devil, who is ready to receive you.
JONATHAN. You are more unmerciful to me than the judge, doctor. He recommended my soul to heaven; and it is your office to shew me the way thither24.
ORDINARY. No: the gates are barred against all revilers of the clergy.
JONATHAN. I revile25 only the wicked ones, if any such are, which cannot affect you, who, if men were preferred in the church by merit only, would have long since been a bishop26. Indeed, it might raise any good man’s indignation to observe one of your vast learning and abilities obliged to exert them in so low a sphere, when so many of your inferiors wallow in wealth and preferment.
ORDINARY. Why, it must be confessed that there are bad men in all orders; but you should not censure27 too generally. I must own I might have expected higher promotion28; but I have learnt patience and resignation; and I would advise you to the same temper of mind; which if you can attain29, I know you will find mercy. Nay30, I do now promise you you will. It is true you are a sinner; but your crimes are not of the blackest dye: you are no murderer, nor guilty of sacrilege. And, if you are guilty of theft, you make some atonement by suffering for it, which many others do not. Happy is it indeed for those few who are detected in their sins, and brought to exemplary punishment for them in this world. So far, therefore, from repining at your fate when you come to the tree, you should exult31 and rejoice in it; and, to say the truth, I question whether, to a wise man, the catastrophe32 of many of those who die by a halter is not more to be envied than pitied. Nothing is so sinful as sin, and murder is the greatest of all sins. It follows, that whoever commits murder is happy in suffering for it. If, therefore, a man who commits murder is so happy in dying for it, how much better must it be for you, who have committed a less crime!
JONATHAN. All this is very true; but let us take a bottle of wine to cheer our spirits.
ORDINARY. Why wine? Let me tell you, Mr. Wild, there is nothing so deceitful as the spirits given us by wine. If you must drink, let us have a bowl of punch — a liquor I the rather prefer, as it is nowhere spoken against in Scripture33, and as it is more wholesome34 for the gravel35, a distemper with which I am grievously afflicted36.
JONATHAN (having called for a bowl). I ask your pardon, doctor; I should have remembered that punch was your favourite liquor. I think you never taste wine while there is any punch remaining on the table.
ORDINARY. I confess I look on punch to be the more eligible37 liquor, as well for the reasons I before mentioned as likewise for one other cause, viz., it is the properest for a DRAUGHT38. I own I took it a little unkind of you to mention wine, thinking you knew my palate.
JONATHAN. You are in the right; and I will take a swinging cup to your being made a bishop.
ORDINARY. And I will wish you a reprieve in as large a draught. Come, don’t despair; it is yet time enough to think of dying; you have good friends, who very probably may prevail for you. I have known many a man reprieved39 who had less reason to expect it.
JONATHAN. But if I should flatter myself with such hopes, and be deceived — what then would become of my soul?
ORDINARY. Pugh! Never mind your soul — leave that to me; I will render a good account of it, I warrant you. I have a sermon in my pocket which may be of some use to you to hear. I do not value myself on the talent of preaching, since no man ought to value himself for any gift in this world. But perhaps there are not many such sermons. But to proceed, since we have nothing else to do till the punch comes. My text is the latter part of a verse only:
—— To the Greeks FOOLISHNESS.
The occasion of these words was principally that philosophy of the Greeks which at that time had overrun great part of the heathen world, had poisoned, and, as it were, puffed40 up their minds with pride, so that they disregarded all kinds of doctrine in comparison of their own; and, however safe and however sound the learning of the others might be, yet, if it anywise contradicted their own laws, customs, and received opinions, AWAY WITH IT— IT IS NOT FOR US. It was to the Greeks FOOLISHNESS.
In the former part, therefore, of my discourse41 on these words, I shall principally confine myself to the laying open and demonstrating the great emptiness and vanity of this philosophy, with which these idle and absurd sophists were so proudly blown up and elevated.
And here I shall do two things: First, I shall expose the matter; and, secondly, the manner of this absurd philosophy.
And first, for the first of these, namely, the matter. Now here we may retort the unmannerly word which our adversaries42 have audaciously thrown in our faces; for what was all this mighty43 matter of philosophy, this heap of knowledge, which was to bring such large harvests of honour to those who sowed it, and so greatly and nobly to enrich the ground on which it fell; what was it but FOOLISHNESS? An inconsistent heap of nonsense, of absurdities44 and contradictions, bringing no ornament45 to the mind in its theory, nor exhibiting any usefulness to the body in its practice. What were all the sermons and the savings46, the fables47 and the morals of all these wise men, but, to use the word mentioned in my text once more, FOOLISHNESS? What was their great master Plato, or their other great light Aristotle? Both fools, mere48 quibblers and sophists, idly and vainly attached to certain ridiculous notions of their own, founded neither on truth nor on reason. Their whole works are a strange medley49 of the greatest falsehoods, scarce covered over with the colour of truth: their precepts50 are neither borrowed from nature nor guided by reason; mere fictions, serving only to evince the dreadful height of human pride; in one word, FOOLISHNESS. It may be perhaps expected of me that I should give some instances from their works to prove this charge; but, as to transcribe51 every passage to my purpose would be to transcribe their whole works, and as in such a plentiful52 crop it is difficult to chuse; instead of trespassing53 on your patience, I shall conclude this first head with asserting what I have so fully54 proved, and what may indeed be inferred from the text, that the philosophy of the Greeks was FOOLISHNESS.
Proceed we now, in the second place, to consider the manner in which this inane55 and simple doctrine was propagated. And here — But here the punch by entring waked Mr. Wild, who was fast asleep, and put an end to the sermon; nor could we obtain any further account of the conversation which passed at this interview.
1 immortality | |
n.不死,不朽 | |
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2 everlasting | |
adj.永恒的,持久的,无止境的 | |
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3 secondly | |
adv.第二,其次 | |
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4 hull | |
n.船身;(果、实等的)外壳;vt.去(谷物等)壳 | |
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5 mightily | |
ad.强烈地;非常地 | |
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6 doctrine | |
n.教义;主义;学说 | |
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7 repentance | |
n.懊悔 | |
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8 eloquence | |
n.雄辩;口才,修辞 | |
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9 forfeit | |
vt.丧失;n.罚金,罚款,没收物 | |
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10 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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11 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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12 blotted | |
涂污( blot的过去式和过去分词 ); (用吸墨纸)吸干 | |
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13 illegible | |
adj.难以辨认的,字迹模糊的 | |
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14 clergy | |
n.[总称]牧师,神职人员 | |
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15 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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16 atheist | |
n.无神论者 | |
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17 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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18 reprieve | |
n.暂缓执行(死刑);v.缓期执行;给…带来缓解 | |
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19 antiquity | |
n.古老;高龄;古物,古迹 | |
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20 eternity | |
n.不朽,来世;永恒,无穷 | |
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21 apprehend | |
vt.理解,领悟,逮捕,拘捕,忧虑 | |
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22 amend | |
vt.修改,修订,改进;n.[pl.]赔罪,赔偿 | |
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23 consign | |
vt.寄售(货品),托运,交托,委托 | |
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24 thither | |
adv.向那里;adj.在那边的,对岸的 | |
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25 revile | |
v.辱骂,谩骂 | |
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26 bishop | |
n.主教,(国际象棋)象 | |
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27 censure | |
v./n.责备;非难;责难 | |
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28 promotion | |
n.提升,晋级;促销,宣传 | |
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29 attain | |
vt.达到,获得,完成 | |
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30 nay | |
adv.不;n.反对票,投反对票者 | |
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31 exult | |
v.狂喜,欢腾;欢欣鼓舞 | |
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32 catastrophe | |
n.大灾难,大祸 | |
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33 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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34 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
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35 gravel | |
n.砂跞;砂砾层;结石 | |
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36 afflicted | |
使受痛苦,折磨( afflict的过去式和过去分词 ) | |
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37 eligible | |
adj.有条件被选中的;(尤指婚姻等)合适(意)的 | |
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38 draught | |
n.拉,牵引,拖;一网(饮,吸,阵);顿服药量,通风;v.起草,设计 | |
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39 reprieved | |
v.缓期执行(死刑)( reprieve的过去式和过去分词 ) | |
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40 puffed | |
adj.疏松的v.使喷出( puff的过去式和过去分词 );喷着汽(或烟)移动;吹嘘;吹捧 | |
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41 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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42 adversaries | |
n.对手,敌手( adversary的名词复数 ) | |
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43 mighty | |
adj.强有力的;巨大的 | |
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44 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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45 ornament | |
v.装饰,美化;n.装饰,装饰物 | |
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46 savings | |
n.存款,储蓄 | |
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47 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
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48 mere | |
adj.纯粹的;仅仅,只不过 | |
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49 medley | |
n.混合 | |
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50 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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51 transcribe | |
v.抄写,誉写;改编(乐曲);复制,转录 | |
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52 plentiful | |
adj.富裕的,丰富的 | |
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53 trespassing | |
[法]非法入侵 | |
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54 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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55 inane | |
adj.空虚的,愚蠢的,空洞的 | |
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