a theologico-political treatise [part i]-第1节
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A Theologico…Political Treatise ＇Part I＇
by Benedict de Spinoza
Also known as Baruch Spinoza
Translated by R。 H。 M。 Elwes
Part 1 … Chapters I to V
TABLE OF CONTENTS：
PREFACE。
Origin and consequences of superstition。
Causes that have led the author to write。
Course of his investigation。
For what readers the treatise is designed。 Submission of author
to the rulers of his country。
CHAPTER I … Of Prophecy。
Definition of prophecy。
Distinction between revelation to Moses and to the other prophets。
Between Christ and other recipients of revelation。
Ambiguity of the word 〃Spirit。〃
The different senses in which things may be referred to God。
Different senses of 〃Spirit of God。〃
Prophets perceived revelation by imagination。
CHAPTER II … Of Prophets。
A mistake to suppose that prophecy can give knowledge of phenomena
Certainty of prophecy based on：
（1） Vividness of imagination；
（2） A Sign；
（3） Goodness of the Prophet。
Variation of prophecy with the temperament and opinions of the individual。
CHAPTER III … Of the Vocation of the Hebrews； and whether the Gift of Prophecy was peculiar to them。
Happiness of Hebrews did not consist in the inferiority of the Gentile。
Nor in philosophic knowledge or virtue。
But in their conduct of affairs of state and escape from political dangers。
Even this Distinction did not exist in the time of Abraham。
Testimony from the Old Testament itself to the share of the Gentiles
in the law and favour of God。
Explanation of apparent discrepancy of the Epistle to the Romans。
Answer to the arguments for the eternal election of the Jews。
CHAPTER IV … Of the Divine Law。
Laws either depend on natural necessity or on human decree。 The existence
of the latter not inconsistent with the former class of laws。
Divine law a kind of law founded on human decree：
called Divine from its object。
Divine law：
（1） universal；
（2） independent of the truth of any historical narrative；
（3） independent of rites and ceremonies；
（4） its own reward。
Reason does not present God as a law…giver for men。
Such a conception a proof of ignorance … in Adam … in the Israelites …
in Christians。
Testimony of the Scriptures in favour of reason and the
rational view of the Divine。
CHAPTER V。 … Of the Ceremonial Law。
Ceremonial law of the Old Testament no part of the Divine universal law；
but partial and temporary。 Testimony of the prophets themselves to this
Testimony of the New Testament。
How the ceremonial law tended to preserve the Hebrew kingdom。
Christian rites on a similar footing。
What part of the Scripture narratives is one bound to believe？
Authors Endnotes to the Treatise。
A Theologico…Political Treatise
Part 1 … Chapters I to V
PREFACE。
（1）Men would never be superstitious； if they could govern all their
circumstances by set rules； or if they were always favoured by fortune： but
being frequently driven into straits where rules are useless； and being
often kept fluctuating pitiably between hope and fear by the uncertainty
of fortune's greedily coveted favours； they are consequently； for the most
part； very prone to credulity。 （2） The human mind is readily swayed this way
or that in times of doubt； especially when hope and fear are struggling for
the mastery； though usually it is boastful； over … confident； and vain。
（3） This as a general fact I suppose everyone knows； though few； I believe；
know their own nature； no one can have lived in the world without observing
that most people； when in prosperity； are so over…brimming with wisdom
（however inexperienced they may be）； that they take every offer of advice as
a personal insult； whereas in adversity they know not where to turn； but beg
and pray for counsel from every passer…by。 （4） No plan is then too futile；
too absurd； or too fatuous for their adoption； the most frivolous causes
will raise them to hope； or plunge them into despair … if anything happens
during their fright which reminds them of some past good or ill； they think
it portends a happy or unhappy issue； and therefore （though it may have
proved abortive a hundred times before） style it a lucky or unlucky omen。
（5） Anything which excites their astonishment they believe to be a portent
signifying the anger of the gods or of the Supreme Being； and； mistaking
superstition for religion； account it impious not to avert the evil with
prayer and sacrifice。 （6） Signs and wonders of this sort they conjure up
perpetually； till one might think Nature as mad as themselves； they
interpret her so fantastically。
（7） Thus it is brought prominently before us； that superstition's chief
victims are those persons who greedily covet temporal advantages； they it
is； who （especially when they are in danger； and cannot help themselves） are
wont with Prayers and womanish tears to implore help from God： upbraiding
Reason as blind； because she cannot show a sure path to the shadows they
pursue； and rejecting human wisdom as vain； but believing the phantoms of
imagination； dreams； and other childish absurdities； to be the very oracles
of Heaven。 （8） As though God had turned away from the wise； and written His
decrees； not in the mind of man but in the entrails of beasts； or left them
to be proclaimed by the inspiration and instinct of fools； madmen； and
birds。 Such is the unreason to which terror can drive mankind！
（9） Superstition； then； is engendered； preserved； and fostered by fear。 If
anyone desire an example； let him take Alexander； who only began
superstitiously to seek guidance from seers； when he first learnt to fear
fortune in the passes of Sysis （Curtius； v。 4）； whereas after he had
conquered Darius he consulted prophets no more； till a second time
frightened by reverses。 （10） When the Scythians were provoking a battle； the
Bactrians had deserted； and he himself was lying sick of his wounds； 〃he
once more turned to superstition； the mockery of human wisdom； and bade
Aristander； to whom he confided his credulity； inquire the issue of affairs
with sacrificed victims。〃 （11） Very numerous examples of a like nature might
be cited； clearly showing the fact； that only while under the dominion of
fear do men fall a prey to superstition； that all the portents ever invested
with the reverence of misguided religion are mere phantoms of dejected and
fearful minds； and lastly； that prophets have most power among the people；
and are most formidable to rulers； precisely at those times when the state
is in most peril。 （12） I think this is sufficiently plain to all； and will
therefore say no more on the subject。
（13） The origin of superstition above given affords us a clear reason for
the fact； that it comes to all men naturally； though some refer its rise to
a dim notion of God； universal to mankind； and also tends to show； that it
is no less inconsistent and variable than other mental hallucinations and
emotional impulses； and further that it can only be maintained by hope；
hatred； anger； and deceit； since it springs； not from reason； but solely
from the more powerful phases of emotion。 （14） Furthermore； we may readily
understand how difficult it is； to maintain in the same course men prone to
every form of credulity。 （15） For； as the mass of mankind remains always at
about the same pitch of misery； it never assents long to any one remedy； but
is always best pleased by a novelty which has not yet proved illusive。
（16） This element of inconsistency has been the cause of many terrible wars
and revolutions； for； as Curtius well says （lib。 iv。 chap。 10）： 〃The mob has
no ruler more potent than superstition；〃 and is easily led； on the plea of
religion； at one moment to adore its kings as gods； and anon to execrate and
abjure them as humanity's common bane。 （17） Immense pains have therefore
been taken to counteract this evil by investing religion； whether true or
false； with such pomp and ceremony； that it may； rise superior to every
shock； and be always observed with studious reverence by the whole people …
a system which has been brought to great perfection by the Turks； for they
consider even controversy impious； and so clog men's minds with dogmatic
formulas； that they leave no room for sound reason； not even enough to doubt
with。
（18） But if； in despotic statecra
