No More Learning

Humphrey is scandalized, and so am I.
Yet, how dare anyone even suggest this? How dare they invite us - in our sitting rooms, watching television - to feel uplifted by contemplating an act of ritual murder: the murder of a dependent child by a group of stupid, puffed
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up, superstitious, ignorant old men? How dare they invite us to find good for ourselves in contemplating an immoral action against someone else?
Again, the decent liberal reader may feel a twinge of unease. Immoral by our standards, certainly, and stupid, but what about Inca standards? Surely, to the Incas, the sacrifice was a moral act and far from stupid, sanctioned by all that they held sacred? The little girl was, no doubt, a loyal believer in the religion in which she was brought up. Who are we to use a word like 'murder', judging Inca priests by our own standards rather than theirs? Perhaps this girl was rapturously happy with her fate: perhaps she really believed she was going straight to everlasting paradise, warmed by the radiant company of the Sun God. Or perhaps - as seems far more likely - she screamed in terror.
Humphrey's point - and mine - is that, regardless of whether she was a willing victim or not, there is strong reason to suppose that she would not have been willing if she had been in full possession of the facts. For example, suppose she had known that the sun is really a ball of hydrogen, hotter than a million degrees Kelvin, con- verting itself into helium by nuclear fusion, and that it originally formed from a disc of gas out of which the rest of the solar system, including Earth, also condensed . . . Presumably, then, she would not have worshipped it as a god, and this would have altered her perspective on being sacrificed to propitiate it.
The Inca priests cannot be blamed for their ignorance, and it could perhaps be thought harsh to judge them stupid and puffed up. But they can be blamed for foisting their own beliefs on a child too young to decide whether to worship the sun or not. Humphrey's additional point is that today's documentary film makers, and we their audience, can be blamed for seeing beauty in that little girl's death - 'something that enriches our collective culture'. The same tendency to glory in the quaintness of ethnic religious habits, and to justify cruelties in their name, crops up again and again. It is the source of squirming internal conflict in the minds of nice liberal people who, on the one hand, cannot bear suffering and cruelty, but on the other hand have been trained by postmodernists and relativists to respect other cultures no less than
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their own. Female circumcision is undoubtedly hideously painful, it sabotages sexual pleasure in women (indeed, this is probably its underlying purpose), and one half of the decent liberal mind wants to abolish the practice. The other half, however, 'respects' ethnic cultures and feels that we should not interfere if 'they' want to mutilate 'their' girls. * The point, of course, is that 'their' girls are actually the girls' own girls, and their wishes should not be ignored.
Trickier to answer, what if a girl says she wants to be circumcised? But would she, with the hindsight of a fully informed adult, wish that it had never happened? Humphrey makes the point that no adult woman who has somehow missed out on circumcision as a child volunteers for the operation later in life.
After a discussion of the Amish, and their right to bring up 'their own' children in 'their own' way, Humphrey is scathing about our enthusiasm as a society for
maintaining cultural diversity. All right, you may want to say, so it's tough on a child of the Amish, or the Hasidim, or the gypsies to be shaped up by their parents in the ways they are - but at least the result is that these fascinating cultural traditions continue. Would not our whole civilization be impoverished if they were to go? It's a shame, maybe, when individuals have to be sacrificed to maintain such diversity. But there it is: it's the price we pay as a society. Except, I would feel bound to remind you, we do not pay it, they do.
The issue came to public attention in 1972 when the US Supreme Court ruled on a test case, Wisconsin versus Yoder, which con- cerned the right of parents to withdraw their children from school on religious grounds. The Amish people live in closed communities in various parts of the United States, mostly speaking an archaic dialect of German called Pennsylvania Dutch and eschewing, to varying extents, electricity, internal combustion engines, buttons and other manifestations of modern life. There is, indeed, some- thing attractively quaint about an island of seventeenth-century life as a spectacle for today's eyes. Isn't it worth preserving, for the sake of the enrichment of human diversity? And the only way to preserve
* It is a regular practice in Britain today. A senior Schools Inspector told me of London girls in 2006 being sent to an 'uncle' in Bradford to be circumcised. Authorities turn a blind eye, for fear of being thought racist in 'the community'.
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it is to allow the Amish to educate their own children in their own way, and protect them from the corrupting influence of modernity. But, we surely want to ask, shouldn't the children themselves have some say in the matter?
The Supreme Court was asked to rule in 1972, when some Amish parents in Wisconsin withdrew their children from high school. The very idea of education beyond a certain age was contrary to Amish religious values, and scientific education especially so. The State of Wisconsin took the parents to court, claiming that the children were being deprived of their right to an education. After passing up through the courts, the case eventually reached the United States Supreme Court, which handed down a
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split (6:1) decision in favour of the parents. The majority opinion,
written by Chief Justice Warren Burger, included the following: 'As the record shows, compulsory school attendance to age 16 for Amish children carries with it a very real threat of undermining the Amish community and religious practice as they exist today; they must either abandon belief and be assimilated into society at large, or be forced to migrate to some other and more tolerant region. '
Justice William O. Douglas's minority opinion was that the children themselves should have been consulted. Did they really want to cut short their education? Did they, indeed, really want to stay in the Amish religion? Nicholas Humphrey would have gone further. Even if the children had been asked and had expressed a preference for the Amish religion, can we suppose that they would have done so if they had been educated and informed about the available alternatives? For this to be plausible, shouldn't there be examples of young people from the outside world voting with their feet and volunteering to join the Amish? Justice Douglas went fur- ther in a slightly different direction. He saw no particular reason to give the religious views of parents special status in deciding how far they should be allowed to deprive their children of education. If religion is grounds for exemption, might there not be secular beliefs that also qualify?
The majority of the Supreme Court drew a parallel with some of the positive values of monastic orders, whose presence in our society arguably enriches it. But, as Humphrey points out, there is a crucial difference. Monks volunteer for the monastic life of their
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own free will. Amish children never volunteered to be Amish; they were born into it and they had no choice.
There is something breathtakingly condescending, as well as inhumane, about the sacrificing of anyone, especially children, on the altar of 'diversity' and the virtue of preserving a variety of religious traditions. The rest of us are happy with our cars and computers, our vaccines and antibiotics. But you quaint little people with your bonnets and breeches, your horse buggies, your archaic dialect and your earth-closet privies, you enrich our lives. Of course you must be allowed to trap your children with you in
your seventeenth-century time warp, otherwise something irretriev- able would be lost to us: a part of the wonderful diversity of human culture. A small part of me can see something in this. But the larger part is made to feel very queasy indeed.
AN EDUCATIONAL SCANDAL
The Prime Minister of my country, Tony Blair, invoked 'diversity' when challenged in the House of Commons by Jenny Tonge MP to justify government subsidy of a school in the north-east of England that (almost uniquely in Britain) teaches literal biblical creationism. Mr Blair replied that it would be unfortunate if concerns about that issue were to interfere with our getting 'as diverse a school system
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as we properly can'. The school in question, Emmanuel College
in Gateshead, is one of the 'city academies' set up in a proud initiative of the Blair government. Rich benefactors are encouraged to put up a relatively small sum of money (? 2 million in the case of Emmanuel), which buys a much larger sum of government money (? 20 million for the school, plus running costs and salaries in perpetuity), and also buys the benefactor the right to control the ethos of the school, the appointment of a majority of the school gover- nors, the policy for exclusion or inclusion of pupils, and much else.
Emmanuel's 10 per cent benefactor is Sir Peter Vardy, a wealthy car "salesman with a creditable desire to give today's children the education he wishes he had had, and a less creditable desire to imprint his personal religious convictions upon them. * Vardy has
* H. L. Mencken was prophetic when he wrote: 'Deep within the heart of every evangelist lies the wreck of a car salesman. '
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unfortunately become embroiled with a clique of American- inspired fundamentalist teachers, led by Nigel McQuoid, sometime headmaster of Emmanuel and now director of a whole consortium of Vardy schools. The level of McQuoid's scientific understanding can be judged from his belief that the world is less than ten thou- sand years old, and also from the following quotation: 'But to think that we just evolved from a bang, that we used to be monkeys, that seems unbelievable when you look at the complexity of the human body . . . If you tell children there is no purpose to their life - that
144 they are just a chemical mutation - that doesn't build self-esteem. '
No scientist has ever suggested that a child is a 'chemical mutation'. The use of the phrase in such a context is illiterate non- sense, on a par with the declarations of 'Bishop' Wayne Malcolm, leader of the Christian Life City church in Hackney, east London, who, according to the Guardian of 18 April 2006, 'disputes the scientific evidence for evolution'. Malcolm's understanding of the evidence he disputes can be gauged from his statement that 'There is clearly an absence in the fossil record for intermediate levels of development. If a frog turned into a monkey, shouldn't you have lots of fronkies? '
Well, science is not Mr McQuoid's subject either, so we should,
in fairness, turn to his head of science, Stephen Layfield, instead.
On 21 September 2001, Mr Layfield gave a lecture at Emmanuel
College on 'The Teaching of Science: A Biblical Perspective'. The
text of the lecture was posted on a Christian website (www.
christian. org. uk). But you won't find it there now. The Christian
Institute removed the lecture the very day after I had called
attention to it in an article in the Daily Telegraph on 18 March
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2002, where I subjected it to a critical dissection.
ever, to delete something permanently from the World Wide Web. Search engines achieve their speed partly by keeping caches of information, and these inevitably persist for a while even after the originals have been deleted. An alert British journalist, Andrew Brown, the Independent's first religious affairs correspondent, promptly located the Layfield lecture, downloaded it from the Google cache and posted it, safe from deletion, on his own website, http://www. darwinwars. com/lunatic/liars/layfield. html. You will notice that the words chosen by Brown for the URL make enter-
It is hard, how-
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taining reading in themselves. They lose their power to amuse, however, when we look at the content of the lecture itself.
Incidentally, when a curious reader wrote to Emmanuel College to ask why the lecture had been removed from the website, he received the following disingenuous reply from the school, again recorded by Andrew Brown:
Emmanuel College has been at the centre of a debate regarding the teaching of creation in schools. At a practical level Emmanuel College has had a huge number of press calls. This has involved a considerable amount of time for the Principal and senior Directors of the College. All of these people have other jobs to do. In order to assist we have temporarily removed a lecture by Stephen Layfield from our website.
Of course, the school officials may well have been too busy to explain to journalists their stance on teaching creationism. But why, then, remove from their website the text of a lecture that does precisely that, and to which they could have referred the journalists, thereby saving themselves a great deal of time? No, they removed their head of science's lecture because they recognized that they had something to hide. The following paragraph is from the beginning of his lecture:
Let us state then right from the start that we reject the notion popularised, perhaps inadvertently, by Francis Bacon in the 17th century that there are 'Two Books' (i. e. the Book of nature & the Scriptures) which may be mined independently for truth. Rather, we stand firm upon the bare proposition that God has spoken authoritatively and inerrantly in the pages of holy Scripture. However fragile, old-fashioned or naive this assertion may ostensibly appear, especially to an unbelieving, TV-drunk modern culture, we can be sure that it is as robust a foundation as it is possible to lay down and build upon.
You have to keep pinching yourself. You are not dreaming. This
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is not some preacher in a tent in Alabama but the head of science at a school into which the British government is pouring money, and which is Tony Blair's pride and joy. A devout Christian himself, Mr Blair in 2004 performed the ceremonial opening of one of the
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later additions to the Vardy fleet of schools. virtue, but this is diversity gone mad.
Diversity may be a
Layfield proceeds to itemize the comparison between science and scripture, concluding, in every case where there seems to be a conflict, that scripture is to be preferred. Noting that earth science is now included in the national curriculum, Layfield says, 'It would seem particularly prudent for all who deliver this aspect of the course to familiarise themselves with the Flood geology papers of Whitcomb & Morris. ' Yes, 'Flood geology' means what you think it means. We're talking Noah's Ark here. Noah's Ark! - when the children could be learning the spine-tingling fact that Africa and South America were once joined, and have drawn apart at the speed with which fingernails grow. Here's more from Layfield (the head of science) on Noah's flood as the recent and rapid explanation for phenomena which, according to real geological evidence, took hundreds of millions of years to grind out:
We must acknowledge within our grand geophysical paradigm the historicity of a world-wide flood as outlined in Gen 6-10. If the Biblical narrative is secure and the listed genealogies (e. g. Gen 5; 1 Chro 1; Matt 1 & Lu 3) are sub- stantially full, we must reckon that this global catastrophe took place in the relatively recent past. Its effects are every- where abundantly apparent. Principal evidence is found in the fossil-laden sedimentary rocks, the extensive reserves of hydrocarbon fuels (coal, oil and gas) and the 'legendary' accounts of just such a great flood common to various population groups world-wide. The feasibility of maintain- ing an ark full of representative creatures for a year until the waters had sufficiently receded has been well documented by, among others, John Woodmorrappe.
In a way this is even worse than the utterances of know-nothings like Nigel McQuoid or Bishop Wayne Malcolm quoted above,
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because Layfield is educated in science. Here's another astonishing passage::
As we stated at the beginning, Christians, with very good reason, reckon the Scriptures of the Old & New Testaments a reliable guide concerning just what we are to believe. They are not merely religious documents. They provide us with a true account of Earth history which we ignore at our peril.
The implication that the scriptures provide a literal account of
geological history would make any reputable theologian wince. My
friend Richard Harries, Bishop of Oxford, and I wrote a joint letter
to Tony Blair, and we got it signed by eight bishops and nine senior
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scientists.
Royal Society (previously Tony Blair's chief scientific adviser), both the biological and physical secretaries of the Royal Society, the Astronomer Royal (now President of the Royal Society), the director of the Natural History Museum, and Sir David Attenborough, perhaps the most respected man in England. The bishops included one Roman Catholic and seven Anglican bishops - senior religious leaders from all around England. We received a
perfunctory and inadequate reply from the Prime Minister's office, referring to the school's good examination results and its good report from the official schools inspection agency, OFSTED. It apparently didn't occur to Mr Blair that, if the OFSTED inspectors give a rave report to a school whose head of science teaches that the entire universe began after the domestication of the dog, there just might be something a teeny weeny bit wrong with the standards of the inspectorate.
Perhaps the most disturbing section of Stephen Layfield's lecture is his concluding 'What can be done? ', where he considers the tactics to be employed by those teachers wishing to introduce fundamentalist Christianity into the science classroom. For example, he urges science teachers to
note every occasion when an evolutionary/old-earth paradigm (millions or billions of years) is explicitly
The nine scientists included the then President of the
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mentioned or implied by a text-book, examination question or visitor and courteously point out the fallibility of the statement. Wherever possible, we must give the alternative (always better) Biblical explanation of the same data. We shall look at a few examples from each of Physics, Chemistry & Biology in due course.
The rest of Layfield's lecture is nothing less than a propaganda manual, a resource for religious teachers of biology, chemistry and physics who wish, while remaining just inside the guidelines of the national curriculum, to subvert evidence-based science education and replace it with biblical scripture.
On 15 April 2006, James Naughtie, one of the BBC's most experienced anchormen, interviewed Sir Peter Vardy on radio. The main subject of the interview was a police investigation of allegations, denied by Vardy, that bribes - knighthoods and peerages - had been offered by the Blair government to rich men, in an attempt to get them to subscribe to the city academies scheme. Naughtie also asked Vardy about the creationism issue, and Vardy categorically denied that Emmanuel promotes young-Earth cre- ationism to its pupils. One of Emmanuel's alumni, Peter French, has
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equally categorically stated,
6000 years old. '* Who is telling the truth here? Well, we don't know, but Stephen Layfield's lecture lays out his policy for teaching science pretty candidly. Has Vardy never read Layfield's very explicit manifesto? Does he really not know what his head of science has been up to? Peter Vardy made his money selling used cars. Would you buy one from him? And would you, like Tony Blair, sell him a school for 10 per cent of its price - throwing in an offer to pay all his running costs into the bargain? Let's be charitable to Blair and assume that he, at least, has not read the Layfield lecture. I suppose it is too much to hope that his attention may now be drawn to it.
Headmaster McQuoid offered a defence of what he clearly saw as his school's open-mindedness, which is remarkable for its patronizing complacency:
the best example I can give of what it is like here is a sixth- form philosophy lecture I was giving. Shaquille was sitting
* To get an idea of the scale of this error, it is equivalent to believing that the distance from New York to San Francisco is 700 yards.
'We were taught that the earth was
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there and he says, 'The Koran is correct and true. ' And Clare, over here, says, 'No, the Bible is true. ' So we talked about the similarities between what they say and the places where they disagree. And we agreed that they could not both be true. And eventually I said, 'Sorry Shaquille, you are wrong, it is the Bible that is true. ' And he said, 'Sorry Mr McQuoid, you are wrong, it is the Koran. ' And they went on to lunch and carried on discussing it there. That's what we want. We want children to know why it is
149 they believe what they believe and to defend it.
What a charming picture! Shaquille and Clare went to lunch together, vigorously arguing their cases and defending their in- compatible beliefs. But is it really so charming? Isn't it actually rather a deplorable picture that Mr McQuoid has painted? Upon what, after all, did Shaquille and Clare base their argument? What cogent evidence was each one able to bring to bear, in their vigorous and constructive debate? Clare and Shaquille each simply asserted that her or his holy book was superior, and that was that. That is apparently all they said, and that, indeed, is all you can say
when you have been taught that truth comes from scripture rather than from evidence. Clare and Shaquille and their fellows were not being educated. They were being let down by their school, and their school principal was abusing, not their bodies, but their minds.
CONSCIOUSNESS-RAISING AGAIN
And now, here's another charming picture. At Christmas-time one year my daily newspaper, the Independent, was looking for a seasonal image and found a heart-warmingly ecumenical one at a school nativity play. The Three Wise Men were played by, as the caption glowingly said, Shadbreet (a Sikh), Musharaff (a Muslim) and Adele (a Christian), all aged four.
Charming? Heart-warming? No, it is not, it is neither; it is grotesque. How could any decent person think it right to label four- year-old children with the cosmic and theological opinions of their
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parents? To see this, imagine an identical photograph, with the
caption changed as follows: 'Shadbreet (a Keynesian), Musharaff (a
Monetarist) and Adele (a Marxist), all aged four. ' Wouldn't this be
a candidate for irate letters of protest? It certainly should be. Yet,
because of the weirdly privileged status of religion, not a squeak
was heard, nor is it ever heard on any similar occasion. Just imagine
the outcry if the caption had read, 'Shadbreet (an Atheist),
Musharaff (an Agnostic) and Adele (a Secular Humanist), all aged
four. ' Mightn't the parents actually be investigated to see if they
were fit to bring up children? In Britain, where we lack a con-
stitutional separation between church and state, atheist parents
usually go with the flow and let schools teach their children what-
ever religion prevails in the culture. 'The-Brights. net' (an American
initiative to rebrand atheists as 'Brights' in the same way as homo-
sexuals successfully rebranded themselves as 'gays') is scrupulous in
setting out the rules for children to sign up: 'The decision to be a
Bright must be the child's.
Any youngster who is told he or she
must, or should, be a Bright can NOT be a Bright. ' Can you even
begin to imagine a church or mosque issuing such a self-denying
ordinance? But shouldn't they be compelled to do so? Incidentally,
I signed up to the Brights, partly because I was genuinely curious
whether such a word could be memetically engineered into the
language. I don't know, and would like to, whether the trans-
mutation of 'gay' was deliberately engineered or whether it just
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happened. The Brights campaign got off to a shaky start when it
was furiously denounced by some atheists, petrified of being branded 'arrogant'. The Gay Pride movement, fortunately, suffers from no such false modesty, which may be why it succeeded.
In an earlier chapter, I generalized the theme of 'consciousness- raising', starting with the achievement of feminists in making us flinch when we hear a phrase like 'men of goodwill' instead of 'people of goodwill'. Here I want to raise consciousness in another way. I think we should all wince when we hear a small child being labelled as belonging to some particular religion or another. Small children are too young to decide their views on the origins of the cosmos, of life and of morals. The very sound of the phrase 'Christian child' or 'Muslim child' should grate like fingernails on a blackboard.
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Here is a report, dated 3 September 2001, from the Irish Radio station KPFT-FM.
Catholic schoolgirls faced protests from Loyalists as they attempted to enter the Holy Cross Girls' Primary School on the Ardoyne Road in north Belfast. Royal Ulster Constabulary (RUC) officers and British Army (BA) soldiers had to clear the protestors who were attempting to blockade the school. Crash barriers were erected to allow the children to get through the protest to the school. Loyalists jeered and shouted sectarian abuse as the children, some as young as four years of age, were escorted by the parents into the school. As children and parents entered the front gate of the school Loyalists threw bottles and stones.
Naturally, any decent person will wince at the ordeal of these unfortunate schoolgirls. I am trying to encourage us to wince, too, at the very idea of labelling them 'Catholic schoolgirls' at all. ('Loyalists', as I pointed out in Chapter 1, is the mealy-mouthed Northern Ireland euphemism for Protestants, just as 'Nationalists' is the euphemism for Catholics. People who do not hesitate to brand children 'Catholics' or 'Protestants' stop short of applying those same religious labels - far more appropriately - to adult terrorists and mobs. )
Our society, including the non-religious sector, has accepted the preposterous idea that it is normal and right to indoctrinate tiny children in the religion of their parents, and to slap religious labels on them - 'Catholic child', 'Protestant child', 'Jewish child', 'Muslim child', etc. - although no other comparable labels: no conservative children, no liberal children, no Republican children, no Democrat children. Please, please raise your consciousness about this, and raise the roof whenever you hear it happening. A child is not a Christian child, not a Muslim child, but a child of Christian parents or a child of Muslim parents. This latter nomenclature, by the way, would be an excellent piece of consciousness-raising for the children themselves. A child who is told she is a 'child of Muslim parents' will immediately realize that
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religion is something for her to choose - or reject - when she becomes old enough to do so.
A good case can indeed be made for the educational benefits of
teaching comparative religion. Certainly my own doubts were first
aroused, at the age of about nine, by the lesson (which came not
from school but from my parents) that the Christian religion in
which I was brought up was only one of many mutually incompat-
ible belief-systems. Religious apologists themselves realize this
and it often frightens them. After that nativity play story in the
Independent, not a single letter to the Editor complained of
the religious labelling of the four-year-olds. The only negative letter
came from 'The Campaign for Real Education', whose spokesman,
Nick Seaton, said multi-faith religious education was extremely
dangerous because 'Children these days are taught that all religions
are of equal worth, which means that their own has no special
value. ' Yes indeed; that is exactly what it means. Well might this
spokesman worry. On another occasion, the same individual said,
'To present all faiths as equally valid is wrong. Everybody is entitled
to think their faith is superior to others, be they Hindus, Jews,
Muslims or Christians - otherwise what's the point in having
151 faith? '
What indeed? And what transparent nonsense this is! These faiths are mutually incompatible. Otherwise what is the point of thinking your faith superior? Most of them, therefore, cannot be 'superior to others'. Let children learn about different faiths, let them notice their incompatibility, and let them draw their own con- clusions about the consequences of that incompatibility. As for whether any are 'valid', let them make up their own minds when they are old enough to do so.
RELIGIOUS EDUCATION AS A PART OF LITERARY CULTURE
I must admit that even I am a little taken aback at the biblical ignorance commonly displayed by people educated in more recent
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decades than I was. Or maybe it isn't a decade thing. As long ago as 1954, according to Robert Hinde in his thoughtful book Why Gods Persist, a Gallup poll in the United States of America found the following. Three-quarters of Catholics and Protestants could not name a single Old Testament prophet. More than two-thirds didn't know who preached the Sermon on the Mount. A substantial number thought that Moses was one of Jesus's twelve apostles. That, to repeat, was in the United States, which is dramatically
more religious than other parts of the developed world.
The King James Bible of 1611 - the Authorized Version - includes passages of outstanding literary merit in its own right, for example the Song of Songs, and the sublime Ecclesiastes (which I am told is pretty good in the original Hebrew too). But the main reason the English Bible needs to be part of our education is that it is a major source book for literary culture. The same applies to the legends of the Greek and Roman gods, and we learn about them
without being asked to believe in them. Here is a quick list of biblical, or Bible-inspired, phrases and sentences that occur commonly in literary or conversational English, from great poetry to hackneyed cliche, from proverb to gossip.
Be fruitful and multiply ? East of Eden ? Adam's Rib ? Am I my brother's keeper? ? The mark of Cain ? As old as Methuselah ? A mess of potage ? Sold his birthright ? Jacob's ladder ? Coat of many colours ? Amid the alien corn ? Eyeless in Gaza ? The fat of the land ? The fatted calf ? Stranger in a strange land ? Burning bush ? A land flowing with milk and honey ? Let my people go ? Flesh pots ? An eye for an eye and a tooth for a tooth ? Be sure your sin will find you out ? The apple of his eye ? The stars in their courses ? Butter in a lordly dish ? The hosts of Midian ? Shibboleth ? Out of the strong came forth sweetness ? He smote them hip and thigh ? Philistine ? A man after his own heart ? Like David and Jonathan ? Passing the love of women ? How are the mighty fallen? ? Ewe lamb ? Man of Belial ? Jezebel ? Queen of Sheba ? Wisdom of Solomon ? The half was not told me ? Girded up his loins ? Drew a bow at a
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venture ? Job's comforters ? The patience of Job ? I am escaped with the skin of my teeth ? The price of wisdom is above rubies ? Leviathan ? Go to the ant thou sluggard; consider her ways, and be wise ? Spare the
rod and spoil the child ? A word in season ? Vanity of vanities ? To everything there is a season, and a time to every purpose ? The race is not to the swift, nor the battle to the strong ? Of making many books there is no end ? I am the rose of Sharon ? A garden inclosed ? The little foxes ? Many waters cannot quench love ? Beat their swords into plowshares ? Grind the faces of the poor ? The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid ? Let us eat and drink; for tomorrow we shall die ? Set thine house in order ? A voice crying in the wilderness ? No peace for the wicked ? See eye to eye ? Cut off out of the land of the living ? Balm in Gilead ? Can the leopard change his spots? ? The parting of the ways ? A Daniel in the lions' den ? They have sown the wind, and they shall reap the whirlwind ? Sodom and Gomorrah ? Man shall not live by bread alone ? Get thee behind me Satan ? The salt of the earth ? Hide your light under a bushel ? Turn the other cheek ? Go the extra mile ? Moth and rust doth corrupt ? Cast your pearls before swine ? Wolf in sheep's clothing ? Weeping and gnashing of teeth ? Gadarene swine ? New wine in old bottles ? Shake off the dust of your feet ? He that is not with me is against me ? Judgement of Solomon ? Fell upon stony ground ? A prophet is not without honour, save in his own country ? The crumbs from the table ? Sign of the times ? Den of thieves ? Pharisee ? Whited sepulchre ? Wars and rumours of wars ? Good and faithful servant ? Separate the sheep from the goats ? I wash my hands of it ? The sabbath was made for man, and not man for the sabbath ? Suffer the little children ? The widow's mite ?
Physician heal thyself ? Good Samaritan ? Passed by on the other side ? Grapes of wrath ? Lost sheep ? Prodigal son ? A great gulf fixed ? Whose shoe latchet I am not
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worthy to unloose ? Cast the first stone ? Jesus wept ? Greater love hath no man than this ? Doubting Thomas ? Road to Damascus ? A law unto himself ? Through a glass darkly ? Death, where is thy sting? ? A thorn in the flesh ? Fallen from grace ? Filthy lucre ? The root of all evil ? Fight the good fight ? All flesh is as grass ? The weaker vessel ? I am Alpha and Omega ? Armageddon ? De profundis ? Quo vadis ? Rain on the just and on the unjust
Every one of these idioms, phrases or cliches comes directly from the King James Authorized Version of the Bible. Surely ignorance of the Bible is bound to impoverish one's appreciation of English literature? And not just solemn and serious literature. The follow- ing rhyme by Lord Justice Bowen is ingeniously witty:
The rain it raineth on the just,
And also on the unjust fella.
But chiefly on the just, because
The unjust hath the just's umbrella.
But the enjoyment is muffled if you can't take the allusion to Matthew 5: 45 ('For he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust'). And the fine point of Eliza Dolittle's fantasy in My Fair Lady would escape anybody ignorant of John the Baptist's end:
'Thanks a lot, King,' says I in a manner well bred, 'But all I want is 'Enry 'Iggins' 'ead. '
P. G. Wodehouse is, for my money, the greatest writer of light comedy in English, and I bet fully half my list of biblical phrases will be found as allusions within his pages. (A Google search will not find all of them, however. It will miss the derivation of the short-story title 'The Aunt and the Sluggard', from Proverbs 6: 6. ) The Wodehouse canon is rich in other biblical phrases, not in my list above and not incorporated into the language as idioms or proverbs. Listen to Bertie Wooster's evocation of what it is like to
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wake up with a bad hangover: 'I had been dreaming that some bounder was driving spikes through my head - not just ordinary spikes, as used by Jael the wife of Heber, but red-hot ones.