Letter VI
A dia tre, sirca media-dia, ia es descovreda ce un mosca ia manca. La viaja per revade ia deveni longa e difisil, par la asentia de mapa e busola e la aspetas cambiada de tota costas, car la acua continuante levante ia sumerji alga de la locas basa de orienta e ia dona aspetas nonreconosable a la plu altas; ma pos des-ses dias de xerca seria e fidos, la mosca ia es trovada e resetada a la barcon con imnos de loda e grasia, en cuando la Familia sta noncovreda en adora per la orijin divina de la mosca. El ia es fatigada e gastada, e ia sufri alga de la clima, ma ia es en otra modos en bon state. Omes e sua familias ia mori de famia a la culmines de montes, ma el no ia es sin comeda, car la multia de corpos mor ia furni el con ricias apestante e putrinte. En esta modo la avia santa ia es mantenida par favore divin.
On the third day, about noon, it was found that a fly had been left behind. The return voyage turned out to be long and difficult, on account of the lack of chart and compass, and because of the changed aspects of all coasts, the steadily rising water having submerged some of the lower landmarks and given to higher ones an unfamiliar look; but after sixteen days of earnest and faithful seeking, the fly was found at last, and received on board with hymns of praise and gratitude, the Family standing meanwhile uncovered, out of reverence for its divine origin. It was weary and worn, and had suffered somewhat from the weather, but was otherwise in good estate. Men and their families had died of hunger on barren mountain tops, but it had not lacked for food, the multitudinous corpses furnishing it in rank and rotten richness. Thus was the sacred bird providentially preserved.
Favore divin. Esta es la espresa. Car la mosca no ia manca par acaso. No, la mano de favore divin ia ata. No cosa es acaso. Tota cosas cual aveni, aveni per un razona. Los es prevideda de la comensa de tempo, los es ordinada de la comensa de tempo. De la lus prima de Crea, la Senior ia previde ce Noa, xocada e confusada par la invade de la fosiles enorme, ta vola tro temprana a mar sin tal un maladia nonestimable. El ta pote ave tota la otra maladias, e ta pote distribui los a la razas nova de omes cuando los apare en la mundo, ma un de la plu bon – la febre de tifoide – ta manca; un maladia cual, cuando la situa es spesial favorable, pote destrui completa un pasiente sin mata el; car el pote restora el a sur sua pedes con un vive longa, an si sorda, muda, sieca, descapasida, e stupida. La mosca es la sperdor major, e es plu capas e plu desastros produos ce tota otra sperdores de esta tormenta temeda. E donce, par preordina de la comensa de tempo, esta mosca ia manca per trova un corpo mor plen de tifoide e come sur sua corutas e coli sua gamas con microbios e comunica los a la mundo repoplida per comersia permanente. De esta un mosca, en la edas cual ia pasa de alora, biliones de letos de maladia ia es plenida, biliones de corpos ruinada ia es enviada bambolante tra la tera, e biliones de semeteros ia es poplida con la mores.
Providentially. That is the word. For the fly had not been left behind by accident. No, the hand of Providence was in it. There are no accidents. All things that happen, happen for a purpose. They are foreseen from the beginning of time, they are ordained from the beginning of time. From the dawn of Creation the Lord had foreseen that Noah, being alarmed and confused by the invasion of the prodigious brevet fossils, would prematurely fly to sea unprovided with a certain invaluable disease. He would have all the other diseases, and could distribute them among the new races of men as they appeared in the world, but he would lack one of the very best – typhoid fever; a malady which, when the circumstances are especially favorable, is able to utterly wreck a patient without killing him; for it can restore him to his feet with a long life in him, and yet deaf, dumb, blind, crippled, and idiotic. The housefly is its main disseminator, and is more competent and more calamitously effective than all the other distributors of the dreaded scourge put together. And so, by foreordination from the beginning of time, this fly was left behind to seek out a typhoid corpse and feed upon its corruptions and gaum its legs with germs and transmit them to the re-peopled world for permanent business. From that one housefly, in the ages that have since elapsed, billions of sickbeds have been stocked, billions of wrecked bodies sent tottering about the earth, and billions of cemeteries recruited with the dead.
La comprende de la desposa de la Dio de la Biblia es multe difisil, el es tan confusada par contradises; de nonstables acuin e firmia ferin; de morales astrata e tan tan virtuos, fada de parolas, e otras, concreta e infernal, fada de atas; de compatia tempora e repentida con malias permanente.
It is most difficult to understand the disposition of the Bible God, it is such a confusion of contradictions; of watery instabilities and iron firmness; of goody-goody abstract morals made out of words, and concreted hell-born ones made out of acts; of fleeting kindness repented of in permanent malignities.
Ma, cuando, pos multe considera, vos trova la clave de sua disposa, vos ariva a fini a un spesie de comprende. Con un francia multe anticin, jovenin, e stonante, el ia furni esta clave par se mesma. La clave es jelosia!
However, when after much puzzling you get at the key to his disposition, you do at last arrive at a sort of understanding of it. With a most quaint and juvenile and astonishing frankness he has furnished that key himself. It is jealousy!
Me espeta ce esta fura a via la vos respira. Vos pote vide – car me ia dise ja en un posta plu temprana – ce, entre umanas, jelosia es ordinada clar como un debilia; un marca comersial de mentes peti; un propria de tota mentes peti, ma ancora un propria cual an la plu peti vergonia; e cuando acusada de posese el, va mente e nega el e es ofendeda par la acusa como un insulta.
I expect that to take your breath away. You are aware – for I have already told you in an earlier letter – that among human beings jealousy ranks distinctly as a weakness; a trade-mark of small minds; a property of all small minds, yet a property which even the smallest is ashamed of; and when accused of its possession will lyingly deny it and resent the accusation as an insult.
Jelosia. No oblida el, manteni el en la mente. El es la clave. Con el tu va veni a un comprende partal de Dio como nos continua; sin el nunca pote comprende el. Como me ia dise, el se mesma ia leva sin evita, afin tota pote vide. El dise, naive, franca, e sin un sujesta de vergonia: “Me la Senior vos Dio es un Dio jelosa.”
Jealousy. Do not forget it, keep it in mind. It is the key. With it you will come to partly understand God as we go along; without it nobody can understand him. As I have said, he has openly held up this treasonous key himself, for all to see. He says, naïvely, outspokenly, and without suggestion of embarrassment: “I the Lord thy God am a jealous God.”
Vos vide, esta es sola un otra modo de dise, “Me la Senior vos Dio es un Dio peti; un Dio peti, e ansios de cosas peti.”
You see, it is only another way of saying, “I the Lord thy God am a small God; a small God, and fretful about small things.”
El ia dona un avisa: el no pote tolera la pensa ce cualce otra Dio reseta alga de la lodas de soldi de esta raza umana, peti e comica – el desira tota de los per se mesma. El ia valua los. Per el, los ia es tesoros; como moneta de stanio es per la Zulu.
He was giving a warning: he could not bear the thought of any other God getting some of the Sunday compliments of this comical little human race – he wanted all of them for himself. He valued them. To him they were riches; just as tin money is to a Zulu.
Ma pausa – me no es justa; Me malrepresenta el; prejudi es seduinte me a dise cual no es vera. El no ia dise ce el desira tota de la lodas; el dise nunca de no vole comparti los con sua dios acompaniante; cual el dise ia es, “Tu no pote ave otra dios ante me.”
But wait – I am not fair; I am misrepresenting him; prejudice is beguiling me into saying what is not true. He did not say he wanted all of the adulations; he said nothing about not being willing to share them with his fellow gods; what he said was, “Thou shalt have no other gods before me.”
Esta es un cosa multe diferente, e el pone el en un lus plu bon – me confesa el. Ia ave un abunda de dios, la bosces ia es plen de los, como on dise, e tota cual el ia comanda ia es ce el debe es ordinada tan alta como la otras – no supra cualce de los, ma no su cualce de los. El ia pote aseta ce los ta fertili la virjines de tera, ma no con acordas plu bon ce el pote ave per se mesma en sua turno. El ia vole es poneda como la egal de la otras. El insiste esta, en lingua la plu clar: el vole ave no otra dios ante el. Los pote marxa a sua lado, ma nun de los pote es la xef de la prosede, e el no reclama la direto de xef per se mesma.
It is a quite different thing, and puts him in a much better light – I confess it. There was an abundance of gods, the woods were full of them, as the saying is, and all he demanded was that he should be ranked as high as the others – not above any of them, but not below any of them. He was willing that they should fertilize earthly virgins, but not on any better terms than he could have for himself in his turn. He wanted to be held their equal. This he insisted upon, in the clearest language: he would have no other gods before him. They could march abreast with him, but none of them could head the procession, and he did not claim the right to head it himself.
Esce vos pensa ce el ia es capas de adere a esta proposa virtuos e onorable? No. El pote adere a un mal deside sempre, ma el no pote adere a un bon deside per un mense. Ultima, el jeta a via esta deside e proposa calma ce el es la sola Dio en la universo intera.
Do you think he was able to stick to that upright and creditable position? No. He could keep to a bad resolution forever, but he couldn’t keep to a good one a month. By and by he threw aside and calmly claimed to be the only God in the entire universe.
Como me ia dise, jelosia es la clave; tra tota sua istoria, el es presente e importante. El es la sangue e oso de sua propensa, el es la funda de sua carater. Un cosa tan peti pote ruina sua calma e disturba sua judi si el toca sua jelosia frajil! E no cosa caldi esta cualia tan rapida e tan serta e tan esajerada como la suspeta ce alga compete con la monopolio divin prosimi. La teme ce, si Adam e Eva ia come de la fruta de la Arbor de Sabe, los ta es “como dios”, ensende tan sua jelosia ce sua razona ia es afetada, e el no ia pote trata esta viventes povre o justa o carital, o an restrinje se mesma de trata cruel e crimin con sua desendentes sin culpa.
As I was saying, jealousy is the key; all through his history it is present and prominent. It is the blood and bone of his disposition, it is the basis of his character. How small a thing can wreck his composure and disorder his judgement if it touches the raw of his jealousy! And nothing warms up this trait so quickly and so surely and so exaggeratedly as a suspicion that some competition with the god-Trust is impending. The fear that if Adam and Eve ate of the fruit of the Tree of Knowledge they would “be as gods” so fired his jealousy that his reason was affected, and he could not treat those poor creatures either fairly or charitably, or even refrain from dealing cruelly and criminally with their blameless posterity.
Asta esta dia, sua razona no ia recovre de esta xoca; un malsonia savaje de venja ia posese el de alora, e el ia bancarota cuasi sua injenia nativa per inventa doles e miserias e umilis e rompecores con cual el pote amargi la vives corta de la desendentes de Adam. Pensa de la maladias cual el ia inventa per los! Ave un multia de los; no libro pote nomi tota de los. E cada es un trapa, preparada per un vitima inosente.
To this day his reason has never recovered from that shock; a wild nightmare of vengefulness has possessed him ever since, and he has almost bankrupted his native ingenuities in inventing pains and miseries and humiliations and heartbreaks wherewith to embitter the brief lives of Adam’s descendants. Think of the diseases he has contrived for them! They are multitudinous; no book can name them all. And each one is a trap, set for an innocent victim.
La umana es un macina. Un automata. El es composada de miles de aparatos complicada e delicata, cual fa sua roles armonios e perfeta, en acorda con la leges inventada per governa los, e supra cual la om se mesma ave no autoria, no mestria, no control. Per cada de esta miles de aparatos, la Creor ia desinia un enemi, de cual sua posto es molesta el, irita el, persegue el, carga el con doles, e miserias, e destrui ultima. An un no ia es iniorada.
The human being is a machine. An automatic machine. It is composed of thousands of complex and delicate mechanisms, which perform their functions harmoniously and perfectly, in accordance with laws devised for their governance, and over which the man himself has no authority, no mastership, no control. For each one of these thousands of mechanisms the Creator has planned an enemy, whose office is to harass it, pester it, persecute it, damage it, afflict it with pains, and miseries, and ultimate destruction. Not one has been overlooked.
De cuna a tomba, esta enemis es sempre laborante; los conose no reposa, a note o dia. Los es un armada: un armada organizada; un armada asejante; un armada atacante; un armada cual es atendente, vijilante, zelos, sin compatia; un armada cual sede nunca, dona nunca un sesafusili.
From cradle to grave these enemies are always at work; they know no rest, night or day. They are an army: an organized army; a besieging army; an assaulting army; an army that is alert, watchful, eager, merciless; an army that never relents, never grants a truce.
El move par ecipo, par compania, par batalion, par rejimento, par brigada, par divide, par corpo armada; de tempo a tempo, el organiza sua partes e move contra umania con tota sua fortia. El es la Armada Grande de la Creor, e el es la Comandor Xef. Longo la frontera de la batalia, sua banderas macabre brandi sua sloganes en la fas de la sol: Desastre, Maladia, e la resta.
It moves by squad, by company, by battalion, by regiment, by brigade, by division, by army corps; upon occasion it masses its parts and moves upon mankind with its whole strength. It is the Creator’s Grand Army, and he is the Commander-in-Chief. Along its battlefront its grisly banners wave their legends in the face of the sun: Disaster, Disease, and the rest.
Maladia! Acel es la fortia major, la fortia asidua, la fortia ruinante! El ataca la enfante a la momento de sua nase; el furni a el un dole pos un otra: crup, roseola, parotite, turbas de la intestines, dole de dente, scarlatina, e otra spesiales de enfantia. El xasa la enfante a adolese e furni el con spesiales per acel periodo de vive. El xasa la joven a adultia, la adulta a senese, la vea a la tomba.
Disease! That is the main force, the diligent force, the devastating force! It attacks the infant the moment it is born; it furnishes it one malady after another: croup, measles, mumps, bowel troubles, teething pains, scarlet fever, and other childhood specialties. It chases the child into youth and furnishes it some specialties for that time of life. It chases the youth into maturity, maturity into age, age into the grave.
Con esta fatos ante vos, esce vos vole atenta aora divina la nom la plu cara per esta Comandor feros? Me va salva vos de la disturba – ma vos debe no rie. El es Nos Padre en Sielo!
With these facts before you will you now try to guess man’s chiefest pet name for this ferocious Commander-in-Chief? I will save you the trouble – but you must not laugh. It is Our Father in Heaven!
El es curios – la modo en cual la mente umana opera. La Cristian comensa con esta proposa direta, esta proposa definida, esta proposa noncurvable e noncomprometente: Dio es tota sabos e tota potios.
It is curious – the way the human mind works. The Christian begins with this straight proposition, this definite proposition, this inflexible and uncompromising proposition: God is all-knowing, and all-powerful.
Si esta es la caso, no cosa pote aveni sin ce el sabe a ante ce el va aveni; no cosa aveni sin sua permete; no cosa aveni cual el eleje preveni.
This being the case, nothing can happen without his knowing beforehand that it is going to happen; nothing happens without his permission; nothing can happen that he chooses to prevent.
Acel es sufisinte definida, no? El fa la Creor es clar culpable per tota cual aveni, no?
That is definite enough, isn’t it? It makes the Creator distinctly responsible for everything that happens, doesn’t it?
La Cristian sede el en acel frase apoiada. El sede el con emosia, con zelo.
The Christian concedes it in that italicized sentence. Concedes it with feeling, with enthusiasm.
Alora, pos fa tal la Creor es culpable per tota acel doles e maladias e miserias cual me lista a supra, e cual el ta pote preveni, la Cristian talentos nomi blanda el Nos Padre!
Then, having thus made the Creator responsible for all those pains and diseases and miseries above enumerated, and which he could have prevented, the gifted Christian blandly calls him Our Father!
Es como me dise. El furni la Creor con cualce cualia cual es un parte de la crea de un vil, e alora ariva a la conclui ce un vil e un padre es la mesma cosa! Ma el ta nega ce un demente malvolente e un supravidor de un scola de soldi es esensal la mesma cosa. Ce vos pensa de la mente umana? Me intende, per la caso ce vos pensa ce un mente umana an esiste.
It is as I tell you. He equips the Creator with every trait that goes to the making of a fiend, and then arrives at the conclusion that a fiend and a father are the same thing! Yet he would deny that a malevolent lunatic and a Sunday school superintendent are essentially the same. What do you think of the human mind? I mean, in case you think there is a human mind.
Esta paje es presentada con la lisensa CC Attribution-Share Alike 4.0 International.
Lo ia es automatada jenerada de la paje corespondente en la Vici de Elefen a 28 novembre 2024 (08:56 UTC).