1. “For a species increases or decreases in numbers, widens or contracts its habitat, migrates or remains1 stationary2, continues an old mode of life or falls into a new one, under the combined influence of its intrinsic nature and the environing actions, inorganic3 and organic.
“Beginning with the extrinsic4 factors, we see that from the outset several kinds of them are variously operative. They need but barely ennumerating. We have climate, hot, cold, or temperate5, moist or dry, constant or variable. We have surface, much or little of which is available, and the available part of which is fertile in greater or less degree; and we have configuration6 of surface, as uniform or multiform. . . . On these sets of conditions, inorganic and organic, characterizing the environment, primarily depends the possibility of social evolution.”— Spencer, “Principles of Sociology,” vol. 1, p. 10.
2. “These considerations clearly prove that of the two primary causes of civilization, the fertility of the soil is the one which in the ancient world exercised most influence. But in European civilization, the other great cause, that is to say, climate, has been the most powerful.
“Owing to circumstances which I shall presently state, the only progress which is really effective depends, not upon the bounty7 of nature, but upon the energy of man. Therefore it is, that the civilization of Europe, which, in its earliest stage, was governed by climate, has shown a capacity of development unknown to those civilizations which were originated by soil.”— Buckle8, “History of Civilization,” vol. 1, p. 36 — 37.*
* I wish to state here that I had never read the above from Buckle, nor had I seen anywhere a statement so like my own, at the time mine was written. I read this for the first time while reading the proofs of this chapter. So much for what may appear plagiarism9. — H. H. Q,
Appendix B.
1. “Napoleon himself was indifferent to Christianity, but he saw that the clergy11 were friends of despotism.”— Buckle.
2. “Thus it is that a careful survey of history will prove that the Reformation made the most progress not in those countries where the people were most enlightened, but in those countries where, from political causes, the clergy were least able to withstand the people.”— Buckle.
3. “Christian10 civilization in the twentieth century of its existence, degrades its women to labor12 fit only for beasts of the field; harnessing them with dogs to do the most menial labors13; it drags them below even this, holding their womanhood up to sale, putting both Church and State sanction upon their moral death; which, in some places, as in the city of Berlin, so far recognizes the sale of women’s bodies for the vilest14 purposes as part of the Christian religion, that license15 for this life is refused until they have partaken of the Sacrament; and demands of the ‘10,000 licensed16 women of the town’ of the city of Hamburg, certificates showing that they regularly attend church and also partake of the sacrament.”— Gage17.
Even a lower depth than this is reached in England, France, Italy, Switzerland, and Germany, and nearly every country of Europe, says the same writer, “a system of morality which declares ‘the necessity’ of woman’s degradation18, and annually19 sends tens of thousands down to a death from which society grants no resurrection.”— Gage.
Appendix C.
1. “Sappho flourished b. c. 600, and a little later; and so highly did Plato value her intellectual, as well as her imaginative endowments, that he assigned her the honors of sage20 as well as poet; and familiarly entitled her the ‘tenth muse’"— Buckle,
2. “Wilkinson says among no ancient people had women such influence and liberty as among the ancient Egyptians.”— Buckle.
3. “The Americans have in the treatment of women fallen below, not only their own democratic principles, but the practice of some parts of the Old World.”— Harriet Martineau.
4. “Mr. F. Newman denies that Christianity has improved the position of women; and he observes that, ‘with Paul, the sole reason for marriage is, that a man may, without sin, vent21 his sensual desires. He teaches that, but for this object, it would be better not to marry;’ and he takes no notice of the social pleasures of marriage. Newman says: ‘In short, only in countries where Germanic sentiment has taken root do we see marks of any elevation22 of the female sex superior to that of Pagan antiquity23.’"— Buckle.
5. “Female voices are never heard in the Russian churches; their place is supplied by boys; women do not yet stand high enough in the estimation of the churches. . . . to be permitted to sing the praises of God in the presence of men.”— Kohl.
6. “Christianity diminished the influence of women.”— Neander, “Hist, of the Church.”
Appendix D.
Within the reign24 of the present sovereign Mrs. Gage tells us of a young girl being ordered by the Petty Sessions Bench back to the “service” of a landlord, from whom she had run away because such service meant the sacrifice of her honor. She refused to go and was put in jail.
Appendix E.
1. “Women were taught by the Church and State alike, that the Feudal26 Lord or Seigneur had a right to them, not only against themselves, but as against any claim of husband or father. The law known as Marchetta, or Marquette, compelled newly-married women to a most dishonorable servitude. They were regarded as the rightful prey27 of the Feudal Lord from one to three days after their marriage, and from this custom, the oldest son of the serf was held as the son of the lord, ‘as perchance it was he who begat him.’ From this nefarious28 degradation of woman, the custom of Borough–English arose, in which the youngest son became the heir. . . . France, Germany, Prussia, England, Scotland, and all Christian countries where feudalism existed, held to the enforcement of Marquette. The lord deemed this right as fully29 his as he did the claim to half the crops of the land, or to half the wool of the sheep. More than one reign of terror arose in France from the enforcement of this law, and the uprisings of the peasantry over Europe during the twelfth century, and the fierce Jacquerie, or Peasant Wars, of the fourteenth century in France owed their origin, among other causes, to the enforcement of these claims by the lords upon the newly-married wife. The edicts of Marly transplanted that claim to America when Canada was under the control of France. To persons not conversant30 with the history of feudalism, and of the Church for the first fifteen hundred years of its existence, it will seem impossible that such foulness31 could ever have been part of Christian civilization. That the crimes they have been trained to consider the worst forms of heathendom could have existed in Christian Europe, upheld by both Church and State for more than a thousand five hundred years, will strike most people with incredulity. Such, however, is the truth; we can but admit well-attested32 facts of history, how severe a blow soever they strike our preconceived beliefs.
“Marquette was claimed by the Lords Spiritual,* as well as by the Lords Temporal. The Church indeed, was the bulwark33 of this base feudal claim. With the power of penance34 and excommunication in its grasp, this demand could neither have originated nor been sustained unless sanctioned by the Church. . . . These customs of feudalism were the customs of Christianity during many centuries. (One of the Earls of Crawford, known as the ‘Earl Brant,’ in the sixteenth century, was probably among the last who openly claimed by right the literal translation of droit de Jambage.) These infamous35 outrages37 upon woman were enforced under Christian law by both Church and State.
* “In days to come people will be slow to believe that the law among Christian nations went beyond anything decreed concerning the olden slavery; that it wrote down as an actual right the most grievous outrage36 that could ever wound man’s heart. The Lords Spiritual (clergy) had this right no less than the Lords Temporal. The parson, being a lord, expressly claimed the first fruits of the bride, but was willing to sell his right to the husband. The Courts of Berne openly maintain that this right grew up naturally.”— Michelet, “La Sorcerie,” p.62
“The degradation of the husband at this infringement39 of the lord spiritual and temporal upon his marital40 right, has been pictured by many writers, but history has been quite silent upon the despair and shame of the wife. No hope appeared for woman anywhere. The Church. . . . dragged her to the lowest depths, through the vileness41 of its priestly customs. . . . We who talk of the burning of wives upon the funeral pyres of husbands in India, may well turn our eyes to the records of Christian countries.”— Matilda Joslyn Gage in “Woman, Church, and State.”
2. From this point Mrs. Gage calls attention to the various efforts to throw off this degrading custom. The women held meetings at night, and among other things travestied the celebration of Mass and other Church customs; but the end and aim of these meetings being a protest and rebellion against Marquette, the clergy called those who took part in them “witches;"* and then and there began the persecution42 which the Church carried on against women under this disguise (under Catholic and Protestant rule alike), which extended down to the latter part of the last century, with its list of horrors and indignities43 extending over all Christian countries and blossoming in all their vigor44 in our own eastern States, upheld by Luther, John Wesley, and Baxter, who unfortunately had not at that time entered into the everlasting45 rest of the Saints. And, true to these noble and wise leaders, the Churches which they founded are today expressing the same sentiments (in principle) in regard to the honor and dignity and position of woman. The arguments of the Rev47. Dr. Craven, the prosecutor48 in the famous Presbyterian trial of 1876, which are given by Mrs. Gage, together with numerous other similar ones, fully establish the fact that woman is to the Church what she always was — so far as secular49 law will permit. And numerous instances (such as the Buckley exhibition at the last Methodist Conference, in which he was sustained by the Conference) prove that they have learned nothing since 1876.
* “There are few superstitions50 which have been so universal as a belief in witchcraft52. The severe theology of paganism despised the wretched superstition51, which has been greedily believed by millions of Christians53.”— Buckle.
3. I wish I might copy here the sermon to women which the Rev. Knox–Little, the well-known High–Church clergyman of England, preached when in this country in 1880, in which he said, “There is no crime which a man can commit which justifies54 his wife in leaving him. It is her duty to subject herself to him always, and no crime that he can commit can justify55 her lack of obedience56.” Although a little balder in statement than are most utterances57 of orthodox clergymen in this age, yet in sentiment and in the reason given for it the echo of “Amen” comes from every pulpit where a believer in original sin, vicarious atonement, or the inspiration of the Bible has a representative and a voice. If self-respect or honor is ever to be the lot of woman, it will not be until her foot is on the neck of orthodoxy, and when the Bible ranks where it belongs in the field of literature.
Appendix F.
1. “The French government, about the middle of the eighteenth century, seems to have reached the maturity58 of its wickedness, allowing if not instigating59 religious persecutions of so infamous a nature that they would not be believed if they were not attested by documents of the courts in which the sentences were passed.”— Buckle.
2. Of Louis XV., the eminently60 Christian king of France, Buckle says: “His harem cost more than 100,000,000 francs, and was composed of little girls. He was constantly drunk,” and “turned out his own illegitimate children to prostitute themselves.”
3. “It will hardly be believed that, when sulphuric ether was first used to lessen61 the pains of childbirth, it was objected to as ‘a profane62 attempt to abrogate63 the primeval curse pronounced upon woman. . . . ’ The injury which the theological principle has done to the world is immense. It has prevented men from studying the laws of nature.”— Buckle.
Appendix G.
1. “The narrow range of their sympathies [the clergy’s], and the intellectual servitude they have accepted, render them peculiarly unfitted for the office of educating the young, which they so persistently65 claim, and which, to the great misfortune of the world, they were long permitted to monopolize66. . . . The almost complete omission67 from female education of those studies which most discipline and strengthen the intellect, increases the difference, while at the same time it has been usually made a main object to imbue68 them with a passionate69 faith in traditional opinions, and to preserve them from all contact with opposing views. But contracted knowledge and imperfect sympathy are not the sole fruits of this education. It has always been the peculiarity70 of a certain kind of theological teaching, that it -inverts all the normal principles of judgment71 and absolutely destroys intellectual diffidence. On other subjects we find if not a respect for honest conviction, at least some sense of the amount of knowledge that is requisite72 to entitle men to express an opinion on grave controversies73. A complete ignorance of the subject-matter of a dispute restrains the confidence of dogmatism; and an ignorant person who is aware that, by much reading and thinking in spheres of which he has himself no knowledge, his educated neighbor has modified or rejected opinions which that ignorant person had been taught, will, at least if he is a man of sense or modesty74, abstain75 from compassionating76 the benighted77 condition of his more instructed friend. But on theological questions this has never been so.
“Unfaltering belief being taught as the first of duties, and all doubt being usually stigmatized78 as criminal or damnable, a state of mind is formed to which we find no parallel in other fields. Many men and most women, though completely ignorant of the very rudiments79 of biblical criticism, historical research, or scientific discoveries, though they have never read a single page, or Understood a single proposition of the writings of those whom they condemn80, and have absolutely no rational knowledge either of the arguments by which their faith is defended, or of those by which it has been impugned81, will nevertheless adjudicate with the utmost confidence upon every polemical question, denounce, hate, pity, or pray for the conversion82 of all who dissent83 from what they have been taught, assume, as a matter beyond the faintest possibility of doubt, that the opinions they have received without inquiry84 must be true, and that the opinions which others have arrived at by inquiry must be false, and make it a main object of their lives to assail85 what they call heresy86 in every way in their power, except by examining the grounds on which it rests. It is possible that the great majority of voices that swell87 the clamor against every book which is regarded as heretical, are the voices of those who would deem it criminal even to open that book, or to enter into any real, searching, and impartial88 investigation89 of the subject to which it relates. Innumerable pulpits support this tone of thought, and represent, with a fervid90 rhetoric91 well fitted to excite the nerves and imaginations of women, the deplorable condition of all who deviate92 from a certain type of opinions or emotions; a blind propagandism or a secret wretchedness penetrates93 into countless94 households, poisoning the peace of families, chilling the mental confidence of husband and wife, adding immeasurably to the difficulties which every searcher into truth has to encounter, and diffusing95 far and wide intellectual timidity, disingenuousness96, and hypocrisy97.”— Lecky.
2. “The clergy, with a few honorable exceptions, have in all modern countries been the avowed98 enemies of the diffusion99 of knowledge, the danger of which to their own profession they, by a certain instinct, seem always to have perceived.”— Buckle.
3. “In the fourth century there arose monachism, and in, the sixth century the Christians succeeded in cutting off the last ray of knowledge, and shutting up the schools of Greece. Then followed a long period of theology, ignorance, and vice25.”— Puckle.
4. “Contempt for human sciences was one of the first features of Christianity. It had to avenge100 itself of the outrages of philosophy; it feared that spirit of investigation and doubt, that confidence of man in his own reason, the pest alike of all religious creeds101. The light of the natural sciences was ever odious102 to it, and was ever regarded with a suspicious eye, as being a dangerous enemy to the success of miracles; and there is no religion that does not oblige its sectaries to follow some physical absurdities104. The triumph of Christianity was thus the final signal of the entire decline both of the sciences and of philosophy.”—“Progress of the Human Mind,” Condorcet.
“Accordingly it ought not to astonish us that Christianity, though unable in the sequel to prevent their reappearance in splendor105 after the invention of printing, was at this period sufficiently106 powerful to accomplish their ruin.”— Ibid.
“In the disastrous107 epoch108 at which we are now arrived, we shall see the human mind rapidly descending109 from the height to which it had raised itself . . . Everywhere was corruption110, cruelty, and perfidy111. . . . Theological reveries, superstitions, delusions112, are become the sole genius of man, religious intolerance his only morality; and Europe, crushed between sacerdotal tyranny and military despotism, awaits in blood and in tears the moment when the revival114 of light shall restore it to liberty, to humanity, and to virtue115. . . . The priests held human learning in contempt. . . . Fanatic116 armies laid waste the provinces. Executioners, under the guidance of legates and priests, put to death those whom the soldiers had spared. A tribunal of monks117 was established, with power of condemning118 to the stake whoever should be suspected of making use of his reason. . . . All sects119, all governments, every species of authority, inimical as they were to each other in every point else, seemed to be of accord in granting no quarter to the exercise of reason. . . . Meanwhile education, being everywhere subjected [to the clergy], had corrupted120 everywhere the general understanding, by clogging121 the reason of children with the weight of the religious prejudices of their country . . . In the eighth century an ignorant pope had persecuted122 a deacon for contending that the earth was round, in opposition123 to the opinion of the rhetorical Saint Austin. In the fifteenth, the ignorance of another pope, much more inexcusable, delivered Galileo into the hands of the inquisition, accused of having proved the diurnal124 and annual motion of the earth. The greatest genius that modern Italy has given to the sciences, overwhelmed with age and infirmities, was obliged to purchase his release from punishment and from prison, by asking pardon of God for having taught men better to understand his works.”— Ibid.
Appendix H.
1. Fenelon, a celebrated125 French clergyman and writer of the seventeenth century, discouraged the acquisition of knowledge by women. — See Hallam’s “Lit. of Europe.”
2. “Perhaps it is to the spirit of Puritanism that we owe the little influence of women, and the consequent inferiority of their education.”— Buckle.
3. “In England (1840) a distrust and contempt for reason prevails amongst religious circles to a wide extent; many Christians think it almost a matter of duty to decry126 the human faculties127 as poor, mean, and almost worthless; and thus seek to exalt128 piety129 at the expense of intelligence.”— Morell’s “Hist. of Speculative130 Phil.”
4. “That women are more deductive than men, because they think quicker than men, is a proposition which some people will not relish131, and yet it may be proved in a variety of ways. Indeed nothing could prevent its being universally admitted except the fact that the remarkable132 rapidity with which women think is obscured by that miserable133, that contemptible134, that preposterous135 system, called their education, in which valuable things are carefully kept from them, and trifling136 things carefully taught to them, until their fine and nimble minds are too often irretrievably injured.”— Buckle.
Appendix I.
1. “The Roman [Pagan] religion was essentially137 domestic, and it was a main object of the legislator to surround marriage with every circumstance of dignity and solemnity. Monogamy was, from the earliest times, strictly138 enjoined139, and it was one of the great benefits that have resulted from the expansion of Roman power, that it made this type dominant140 in Europe. In the legends of early Rome we have ample evidence both of the high moral estimate of women, and of their prominence141 in Roman life. The tragedies of Lucretia and of Virginia display a delicacy142 of honor, a sense of the supreme143 excellence144 of unsullied purity, which no Christian nation could surpass.”— Lecky, “European Morals,” Vol. 1, p. 316.
2. “Marriage [under Christian rule] was viewed in its coarsest and most degraded form. The notion of its impurity145 took many forms, and exercised for some centuries an extremely wide influence over the Church.”— Ibid., p. 343.
Appendix J.
1. “We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bond-servant of her husband; no less so, as far as legal obligation goes, than slaves commonly so called. She vows146 a lifelong obedience to him at the altar, and is held to it all through her life by law. Casuists may say that the obligation of obedience stops short of participation147 in crime, but it certainly extends to everything else. She can do no act whatever but by his permission, at least tacit. She can acquire no property but for him; the instant it becomes hers, even if by inheritance, it becomes ipso facto his. In this respect the wife’s position under the common law of England is worse than that of slaves in the laws of many countries; by the Roman law, for example, a slave might have peculium, which, to a certain extent, the law guaranteed him for his exclusive use.”— Mill.
2. Speaking of self-worship which leads to brutality148 toward others, Mill says: “Christianity will never practically teach it” (the equality of human beings) “while it sanctions institutions grounded on an arbitrary preference for one human being over another.”
“The morality of the first ages rested on the obligation to submit to power; that of the ages next following, on the right of the weak to the forbearance and protection of the strong. How much longer is one form of society and life to content itself with the morality made for another? We have had the morality of submission149, and the morality of chivalry150 and generosity151; the time is now come for the morality of justice.” — Ibid.
“Institutions, books, education, society all go on training human beings for the old, long after the new has come; much more when it is only coming.”— Ibid.
“There have been abundance of people, in all ages of Christianity, who tried . . . to convert us into a sort of Christian Mussulmans, with the Bible for a Koran, prohibiting all improvement; and great has been their power, and many have had to sacrifice their lives in resisting them. But they have been resisted, and the resistance has made us what we are, and will yet make us what we are to be.”— Ibid.
Appendix K.
“In this tendency [to depreciate152 extremely the character and position of women] we may detect in part the influence of the earlier Jewish writings, in which it is probable that most impartial observers will detect evident traces of the common oriental depreciation153 of women. The custom of money-purchase to the father of the bride was admitted. Polygamy was authorized154, and practised by the wisest men on an enormous scale. A woman was regarded as the origin of human ills. A period of purification was appointed after the birth of every child; but, by a very significant provision, it was twice as long in the case of a female as of a male child (Levit. xii. 1–5). The badness of men, a Jewish writer emphatically declared, is better than the goodness of women (Ecclesiasticus xlii. 14). The types of female excellence exhibited in the early period of Jewish history are in general of a low order, and certainly far inferior to those of Roman history or Greek poetry; and the warmest eulogy155 of a woman in the Old Testament156 is probably that which was bestowed157 upon her who, with circumstances of the most exaggerated treachery, had murdered the sleeping fugitive158 who had taken refuge under her roof,”— Lecky, “European Morals,” vol 1, p. 357.
Appendix L.
1. “Mr. F. Newman, who looks on toleration as the result of intellectual progress, says: ‘Nevertheless, not only does the Old Testament justify bloody159 persecution, but the New teaches that God will visit men with fiery160 vengeance161 for holding an erroneous creed38.”— Buckle.
2. “The first great consequence of the decline of priestly influence was the rise of toleration. . . . I suspect that the impolicy of persecution was perceived before its wickedness. “— Ibid.
3. “While a multitude of scientific discoveries, critical and historical researches, and educational reforms have brought thinking men face to face with religious problems of extreme importance, women have been almost absolutely excluded from their influence.”— Lechy.
4. “The domestic unhappiness arising from difference of belief was probably almost or altogether unknown in the world before the introduction of Christianity. . . . The deep, and widening chasm162 between the religious opinions of most highly educated men, and of the immense majority of women is painfully apparent. Whenever any strong religious fervor163 fell upon a husband or a wife, its first effect was to make a happy union impossible.”— Ibid.
5. “The combined influence of the Jewish writings [Old Testament] and of that ascetic164 feeling which treated woman as the chief source of temptation to man, caused her degradation. . . . In the writings of the Fathers, woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance, on account of the curse she has brought into the world. She should be ashamed of her dress, and especially ashamed of her beauty.”— Ibid.
Appendix M.
1. “The writers of the Middle Ages are full of accounts of nunneries that were like brothels. . . . The inveterate165 prevalence of incest among the clergy rendered it necessary again and again to issue the most stringent166 enactments167 that priests should not be permitted to live with their mothers or sisters. . . . An Italian bishop168 of the tenth century enigmatically described the morals of his time, when he declared, that if he were to enforce the canons against unchaste people administering ecclesiastical rites169, no one would be left in the Church except the boys.”— Lecky.
2. In the middle of the sixteenth century ‘‘the majority of the clergy were nearly illiterate170, and many of them addicted171 to drunkenness and low vices172. — Hallam, “Const. Hist, of Eng.”
3. “The clergy have ruined Italy.”— Brougham, “Pol. Phil.”
4. “It was a significant prudence173 of many of the lay Catholics, who were accustomed to insist that their priests should take a concubine for the protection of the families of the parishioners. . . . It can hardly be questioned that the extreme frequency of illicit174 connections among the clergy tended during many centuries most actively175 to lower the moral tone of the laity176. . . . An impure177 chastity was fostered, which continually looked upon marriage in its coarsest light. . . . Another injurious consequence, resulting, in a great measure, from asceticism178, was a tendency to depreciate extremely the character and the position of woman.”— Lecky.
Appendix N.
1. “The great and main duty which a wife, as a wife, ought to learn, and so learn as to practise it, is to be subject to her own husband. . . . There is not any husband to whom this honor of submission is not due; no personal infirmity, frowardness of nature; no, not even on the point of religion, doth deprive him of it.”— Fergusson on “the Epistles.”
2. “The sum of a wife’s duty unto her husband is subjection. “— Abernethy.
3. “We shall be told, perhaps, that religion imposes the duty of obedience [upon wives]; as every established fact which is too bad to admit of any other defense179, is always presented to us as an injunction of religion. The Church, it is true, enjoins180 it in her formularies.”— Mill.
“The principle of the modern movement in morals and in politics, is that conduct, and conduct alone, entitles to respect: that not what men are, but what they do constitutes their claim to deference181; that, above all, merit and not birth is the only rightful claim to power and authority.”— Ibid.
“Taking the care of people’s lives out of their own hands, and relieving them from the consequences of their own acts, saps the very foundation of the self-respect and self-control which are the essential conditions both of individual prosperity and of social virtue.”— Ibid.
“Inferior classes of men always, at heart, feel disrespect toward those who are subject to their power.”— Ibid.
4. “Among those causes of human improvement that are of most importance to the general welfare, must be included the total annihilation of the prejudices which have established between the sexes an inequality of right, fatal even to the party which it favors. In vain might we seek for motives184 to justify the principle, in difference of physical organization, of intellect, or of moral sensibility. It had at first no other origin but abuse of strength, and all the attempts which have since been made to support it are idle sophisms.”—“Progress of the Human Mind,” Condorcet.
5. Notwithstanding the work of such men as the Encyclopedists of France and other liberal thinkers for the proper recognition of women, the Church had held her grip so tight that upon the passage of the bill, as late as 1848, giving to married women the right to own their own property, the most doleful prophesies185 went up as to the just retribution that would fall upon women for their wicked insubordination, and upon the men who had defied divine commands so far as to pass such a law. A recent writer tells us that Wm. A. Stokes, in talking to a lady whom he blamed for its passage, said: “We hold you responsible for that law, and I tell you now you will live to rue46 the day when you opened such a Pandora’s box in your native State, and cast such an apple of discord186 into every family of the State.”
And the sermons that were preached against it — the prophecies of deacon and preacher — were so numerous, so denunciatory, and so violent that they form a queer and interesting chapter in the history of the attitude of the Church toward women, and illustrate187, in our own time, how persistent64 it has been in its efforts to prevent woman from sharing in the benefits of the higher civilization of the nineteenth century.
But fortunately for women, Infidels are more numerous than they ever were before, and the power of the Church is dying of dry rot, or as Col. Ingersoll wittily188 says, of the combined influence of softening189 of the brain and ossification190 of the heart.
Appendix O.
“St. Gregory the Great describes the virtue of a priest, who through motives of piety had discarded his wife . . . Their wives, in immense numbers, were driven forth191 with hatred192 and with scorn . . . Pope Urban II. gave license to the nobles to reduce to slavery the wives of priests who refused to abandon them.”— Lecky.
Appendix P.
1. “Hallam denies that respect for women is due to Christianity. “— Buckle.
2. “In England, wives are still occasionally led to the market by a halter around the neck to be sold by the husband to the highest bidder193.”— Ibid.
“The sale of a wife with a halter around her neck is still a legal transaction in England. The sale must be made in the cattle market, as if she were a mare194, all women being considered as mares by old English law, and indeed called ‘mares’ in certain counties where genuine old English law is still preserved.”— Borrow.
3. “Contempt for woman, the result of clerical teaching, is shown in myriad195 forms.”— Gage.
4. “The legal subordination of one sex to another is wrong in itself, and is now one of the chief hindrances197 to human improvement.”— John Stuart Mill.
5. “I have no relish for a community of goods resting on the doctrine198, that what is mine is yours, but what is yours is not mine; and I should prefer to decline entering into such a compact with anyone, though I were myself the person to profit by it.”— Ibid.
It will take a long time for that sort of morality to filter into the skull199 of the Church, and when it does the skull will burst.
6. “Certain beliefs have been inculcated, certain crimes invented, in order to intimidate200 the masses. Hence the Church made free thought the worst of sins, and the spirit of inquiry the worst of blasphemies201. . . . As late as the time of Bunyan the chief doctrine inculcated from the pulpit was obedience to the temporal power. . . . All these influences fell with crushing weight on woman.”— Matilda Joslyn Gage in “Hist. Woman Suffrage202.”
7. “Taught that education for her was indelicate and irreligious, she has been kept in such gross ignorance as to fall a prey to superstition, and to glory in her own degradation . . . Such was the prejudice against a liberal education for woman, that the first public examination of a girl in geometry (1829) created as bitter a storm of ridicule203 as has since assailed204 women who have entered the law, the pulpit, or the medical profession.”— Ibid.
Appendix Q.
1. “The five writers to whose genius we owe the first attempt at comprehensive views of history were Bolingbroke, Montesquieu, Voltaire, Hume, and Gibbon. Of these the second was but a cold believer in Christianity, if, indeed, he believed in it at all; and the other four were avowed and notorious infidels.”— Buckle.
2 “Here, then, we have the starting-point of progress — scepticism. . . . All, therefore, that men want is no hindrance196 from their political and religious rulers. . . . Until common minds doubt respecting religion they can never receive any new scientific conclusion at variance205 with it — as Joshua and Copernicus.”— Ibid.
3. “The immortal206 work of Gibbon, of which the sagacity is, if possible, equal to the learning, did find readers, but the illustrious author was so cruelly reviled207 by men who called themselves Christians, that it seemed doubtful if, after such an example, subsequent writers would hazard their comfort and happiness by attempting to write philosophic208 history. Middleton wrote in 1750. . . . As long as the theological spirit was alive nothing could be effected.”— Ibid.
4. “The questions which presented themselves to the acuter minds of a hundred years ago were present to the acuter minds who lived hundreds of years before that. . . . But the Church had known how to deal with intellectual insurgents209, from Abelard in the twelfth century down to Bruno and Vanini in the seventeenth. They were isolated210, and for the most part submissive; and if they were not, the arm of the Church was very long and her grasp mortal. . . . They [the thinkers] could have taught Europe earlier than the Church allowed it to learn, that the sun does not go round the earth, and that it is the earth which goes round the sun. . . . After the middle of the last century the insurrection against the pretensions211 of the Church and against the doctrines212 of Christianity was marked in one of its most important phases by a new, and most significant, feature. . . . It was an advance both in knowledge and in moral motive183. . . . The philosophical213 movement was represented by “Diderot” [leading the Encyclopaedist circle.] . . . Broadly stated the great central moral of it was this: that human nature is good, that the world is capable of being made a desirable abiding-place, and that the evil of the world is the fruit of bad education and bad institutions. This cheerful doctrine now strikes on the ear as a commonplace and a truism. A hundred years ago in France it was a wonderful gospel, and the beginning of a new dispensation. . . . Into what fresh and unwelcome sunlight it brought the articles of the old theology . . . Every social improvement since has been the outcome of that new doctrine in one form or another. . . . The teaching of the Church paints men as fallen and depraved. The deadly chagrin214 with which churchmen saw the new fabric215 rising was very natural. . . . The new secular knowledge clashed at a thousand points, alike in letter and spirit, with the old sacred lore216. . . . A hundred years ago this perception was vague and indefinite, but there was an unmistakable apprehension217 that the Catholic ideal of womanhood was no more adequate to the facts of life, than Catholic views about science, or popery, or labor, or political order and authority.”— Morley.
And it took the rising infidels to discover the fact. See Morley, “Diderot,” p. 76.
“The greatest fact in the intellectual history of the eighteenth century is the decisive revolution that overtook the sustaining conviction of the Church. The central conception, that the universe was called into existence only to further its Creator’s purpose toward man, became incredible (by the light of the new thought). What seems to careless observers a mere218 metaphysical dispute was in truth, and still is, the decisive quarter of the great battle between theology and a philosophy reconcilable with science.”— Morley.
“The man who ventured to use his mind [Diderot] was thrown into the dungeon219 at Vincennes.”— Ibid.
5. “Those thinkers [Voltaire, Rousseau, and Diderot] taught men to reason; reasoning well leads to acting220 well; justness in the mind becomes justice in the heart. Those toilers for progress labored221 usefully. . . . The French Revolution was their soul. It was their radiant manifestation222. It came from them; we find them everywhere in that blest and superb catastrophe223, which formed the conclusion of the past and the opening of the future. . . . The new society, the desire for equality and concession224, and that beginning of fraternity which called itself tolerance113, reciprocal good-will, the just accord of men and rights, reason recognized as the supreme law, the annihilation of prejudices and fixed225 opinions, the serenity226 of souls, the spirit of indulgence and of pardon, harmony, peace — behold227 what has come from them!”— Victor Hugo, “Oration on Voltaire.”
Appendix R.
“He [Mohammed] promulgated228 a mass of fables229, which he pretended to have received from heaven. . . . After enjoying for twenty years a power without bounds, and of which there exists no other example, he announced publicly, that, if he had committed any act of injustice230, he was ready to make reparation. All were silent. . . . He died; and the enthusiasm which he communicated to his people will be seen to change the face of three-quarters of the globe. . . . I shall add that the religion of Mohammed is the most simple in its dogmas, the least absurd in its practices, above all others tolerant in its principles.”— Condorcet.
Appendix S.
The claim is so often and so boldly made that Infidelity produces crime, and that Christianity, or belief, or faith, makes people good, that the following statistics usually produce a rather chilly231 sensation in the believer when presented in the midst of an argument based upon the above mentioned claim. I have used it with effect. The person upon whom it is used will never offer that argument to you again. The following statistics were taken from the British Parliamentary reports, made on the instance of Sir John Trelawney, in 1873:
ENGLAND AND WALES.
Criminals in England and Wales in 1873. . . . . . . . . . . . . . . . . . . . 146,146
SECTARIAN AND INFIDEL POPULATION OF THE SAME.
Church of England. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6,933,935
Dissenters232. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7,235,158
Catholics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 1,500,000
Jews. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57,000
Infidels. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7,000,000
RELIGIOUS PERSUASIONS233 OF CRIMINALS OF THE SAME.
Church of England. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 96,097
Catholics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 35,581
Dissenters. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10,648
Jews. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 256
Infidels. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 296
CRIMINALS TO 100,000 POPULATION.
Catholics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 2,500
Church of England. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1,400
Dissenters. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
Infidels. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
These statistics are taken from the report of the British Parliament, which, for learning and intelligence, as a deliberative body, has not its superior, if it has its equal, in the world, and it is surely a sufficiently Christian body to be accepted as authority in this matter, since a large number of its members are clergymen. These statistics hardly sustain the allegation that “Infidelity is coupled with impurity.”
We are willing to stand upon our record. But, lest it be claimed that this is a British peculiarity, allow me to defer182 to the patriotic234 sentiment of my readers by one other little set of tables which, while not complete, is equally as suggestive.
“In sixty-six different prisons, jails, reformatories, refuges, penitentiaries235, and lock-ups there were, for the years given in reports, 41,335 men and boys, women and girls, of the following religious sects:
Catholics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 16,431
Church of England. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9,975
Eighteen other Protestant denominations236. . . . . . . . . . . . . . . . . . . . 14,811
Universalists. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Jews, Chinese, and Mormons. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
Infidels (two so-called, one avowed). . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
“These included the prisons of Iowa, Michigan, Tennessee, New York, Pennsylvania, Connecticut, Indiana, Illinois, and Canada.”
Present these two tables to those who assure you that crime follows in the wake of Infidelity, and you will have time to take a comfortable nap before your Christian friend returns to the attack or braces237 up after the shock sustained by his sentiments and inflicted238 by these two small but truly suggestive tables.
One cold fact like this will inoculate239 one of the faithful with more modesty than an hour of usual argument based upon the assumptions of the clergy and the ignorance of his hearers.
Infidels are not perfect. Many of them need reconstruction240 sadly, but the above data seem to indicate that they compare rather favorably with their fellow-men in the matter of good citizenship241.
“Moreover, as Goethe has already shown, the celebrated Mosaic242 moral precepts243, the so-called Ten Commandments, were not upon the tables upon which Moses wrote the laws of the covenant244 which God made with his people.
“Even the extraordinary diversity of the many religions diffused245 over the surface of the earth suffices to show that they can stand in no necessary connection with morals, as it is well known that wherever tolerably well-ordered political and social conditions exist, the moral precepts in their essential principles are the same, whilst when such conditions are wanting, a wild and irregular confusion, or even an entire deficiency of moral notions is met with.* History also shows incontrovertibly that religion and morality have by no means gone hand in hand in strength and development, but that even contrariwise the most religious times and countries have produced the greatest number of crimes and sins against the laws of morality, and indeed, as daily experience teaches, still produce them. The history of nearly all religions is filled with such horrible abominations, massacres246, and boundless247 wickednesses of every kind that at the mere recollection of them the heart of a philanthropist seems to stand still, and we turn with disgust and horror from a mental aberration248 which could produce such deeds. If it is urged in vindication249 of religion that it has advanced and elevated human civilization, even this merit appears very doubtful in presence of the facts of history, and at least as very rarely or isolatedly the case. In general, however, it cannot be denied that most systems of religion have proved rather inimical than friendly to civilization. For religion, as already stated, tolerates no doubt, no discussion, no contradiction, no investigations250, those eternal pioneers of the future of science and intellect! Even the simple circumstance that our present state of culture has already long since left far behind it all and even the highest intellectual ideals established and elaborated by former religions may show how little intellectual progress is influenced by religion. Mankind is perpetually being thrown to and fro between science, and religion, but it advances moro intellectually, morally and physically251 in proportion as it turns away from religion and to science.
* “In China, where people are, as is well-known, very indifferent or tolerant in religious matters, this fine proverb is current: Religions are various, but reason is one, and we are all brothers.’”
“It is therefore clear that for our present age and for the future a foundation must be sought and found for culture and morality, different from that which can be furnished to us by religion. It is not the fear of God that acts amelioratingly or ennoblingly upon manners, of which the middle ages furnish us with a striking proof; but the ennobling of the conception of the world in general which goes hand in hand with the advance of civilization. Let us then give up making a show of the profession of hypocritical words of faith, the only purpose of which seems to be that they may be continually shown to be lies by the actions and deeds of their professors! The man of the future will feel far more happy and contented252 when he has not to contend at every step of his intellectual forward development with those tormenting253 contradictions between knowledge and faith which plague his youth, and occupy his mature age unnecessarily with the slow renunciation of the notions which he imbibed254 in his youth. What we sacrifice to God, we take away from mankind, and absorb a great part of his best intellectual powers in the pursuit of an unattainable goal. At any rate, the least that we can expect in this respect from the state and society of the future is a complete separation between ecclesiastical and worldly affairs, or an absolute emancipation255 of the state and the school from every ecclesiastical influence.
“Education must be founded upon knowledge, not upon faith; and religion itself should be taught in the public schools only as religious history and as an objective or scientific exposition of the different religious systems prevailing256 among mankind. Any one who, after such an education, still experiences the need of a definite law or rule of faith may then attach himself to any religious sect103 that may seem good to him, but cannot claim that the community should bear the cost of this special fancy!
“As regards Christianity, or the Paulinism which is falsely called Christianity, it stands, by its dogmatic portion or contents, in such striking and irreconcilable257, nay258 absolutely absurd contradiction with all the acquisitions and principles of modern science that its future tragical259 fate can only be a question of time. But even its ethical260 contents or its moral principles are in no way essentially distinguished261 above those of other peoples, and were equally well and in part better known to mankind even before its appearance. Not only in this respect, but also in its supposed character as the world-religion, it is excelled by the much older and probably most widely diffused religious system in the world, the celebrated Buddhism262, which recognizes neither the idea of a personal God, nor that of a personal duration, and nevertheless teaches an extremely pure, amiable263, and even ascetic morality. The doctrine of Zoroaster or Zarathrustra also, 1800 years B. C, taught the principles of humanity and toleration for those of different modes of thinking in a manner and purity which were unknown to the Semitic religions and especially to Christianity. Christianity originated and spread, as is well-known, at a time of general decline of manners, and of very great moral and national corruption; and its extraordinary success must be partly explained by the prevalence of a sort of intellectual and moral disease which had overpowered the spirits of men after the fall of the ancient civilization and under the demoralizing influence of the gradual collapse264 of the great Roman empire. But even at that time those who stood intellectually high and looked deeply into things recognized the whole danger of this new turn of mind, and it is very remarkable that the best and most benevolent265 of the Roman emperors, such as Marcus Aurelius, Julian, etc., were the most zealous266 persecutors of Christianity, whilst it was tolerated by the bad ones, such as Commodus, Heliogabalus, etc. When it had gradually attained267 the superiority, one of its first sins against intellectual progress consisted in the destruction by Christian fanaticism268 of the celebrated Library of Alexandria, which contained all the intellectual treasures of antiquity — an incalculable loss to science, which can never be replaced. It is usually asserted in praise of Christianity that in the middle ages the Christian monasteries269 were the preservers of science and literature, but even this is correct only in a very limited sense, since boundless ignorance and rudeness generally prevailed in the monasteries, and innumerable ecclesiastics270 could not even read. Valuable literary treasures on parchment contained in the libraries of the monasteries were destroyed, the monks when they wanted money selling the books as parchment, or tearing out the leaves and writing psalms271 upon them. Frequently they entirely272 effaced273 the ancient classics, to make room for their foolish legends and homilies; nay, the reading of the classics, such as Aristotle for example, was directly forbidden by papal decrees.
“In New Spain Christian fanaticism immediately destroyed whatever of arts and civilization existed among the natives, and that this was not inconsiderable is shown by the numerous monuments now in ruins which place beyond a doubt the former existence of a tolerably high degree of culture. But in the place of this not a trace of Christian civilization is now to be observed among the existing Indians, and the resident Catholic clergy keep the Indians purposely in a state of the greatest ignorance and stupidity (see Richthofen, Die Zustande der Republic Mexico, Berlin, 1854).
“Thus Christianity has always acted consistently in accordance with the principles of one of the fathers of the Church, Tertullian, who says: ‘Desire of knowledge is no longer necessary since Jesus Christ, nor is investigation necessary since the Gospel.’ If the civilization of the European and especially of Christian Nations has notwithstanding made such enormous progress in the course of centuries, an unprejudiced consideration of history can only tell us that this has taken place not by means of Christianity, but in spite of it. And this is a sufficient indication to what an extent this civilization must still be capable of development when once it shall be completely freed from the narrow bounds of old superstitious274 and religious embarrassments275!”
“We must therefore endeavor to form convictions which are not to stand once and for all, as philosophers and theologians usually do, but such as may change and become improved with the advance of knowledge. Whoever does not recognize this and gives himself up once for all to a belief which he regards as final truth, whether it be of a theological or philosophical kind, is of course incapable276 of accepting a conviction supported upon scientific grounds. Unfortunately our whole education is founded upon an early systematic277 curbing278 and fettering279 of the intellect in the direction of dogmatic (philosophical or theological) doctrines of faith, and only a comparatively small number of strong minds succeed in after years in freeing themselves by their own powers from these fetters280, whilst the majority remain captive in the accustomed bonds and form their judgment in accordance with the celebrated saying of Bishop Berkeley: ‘Few men think; but all will have opinions.’"— Buchner, “Man in the Past, Present, and Future.”
Appendix U.
“And here it may be remarked, once for all, that no man who has subscribed281 to creeds and formulas, whether in theology or philosophy, can be an unbiased investigator282 of the truth or an unprejudiced judge of the opinions of others. His sworn preconceptions warping283 his discernment, adherence284 to his sect or party engenders285 intolerance to the honest convictions of other inquirer? Beliefs we may and must have, but a belief to be changed with new and advancing knowledge impedes286 no progress, while a creed subscribed to as ultimate truth, and sworn to be defended, not only puts a bar to further research, but as a consequence throws the odium of distrust on all that may seem to oppose it.
“Even when such odium cannot deter287, it annoys and irritates; hence the frequent unwillingness288 of men of science to come prominently forward with the avowal289 of their beliefs.
“It is time this delicacy were thrown aside, and such theologians plainly told that the skepticism and Infidelity — if skepticism and Infidelity there be-lies all on their own side.
“There is no skepticism so offensive as that which doubts the facts of honest and careful observation; no Infidelity so gross as that which disbelieves the deductions290 of competent and unbiased judgments291.”— David Page, “Man,” etc., Edinburgh, 1867.
Appendix V.
Since I have recorded this incident of my lecture in Chicago, it is peculiarly fitting and pleasant to be able to give the following extract from the review of the first edition of this book printed in the Chicago Times. No great daily paper would have dared to print such a comment a few years ago. To-day it is stated as a matter quite beyond controversy292:
“She takes considerable pains to show what one would think need scarcely be insisted upon in our day, that the morals of civilization — morals in general, indeed — are not at all based in or dependent upon religion, certainly not on Christianity, since the so-called ‘golden rule’ the highest principle of morality, antedates293 Christianity a thousand years.”
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43
indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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44
vigor
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| n.活力，精力，元气 | |
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45
everlasting
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| adj.永恒的，持久的，无止境的 | |
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46
rue
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| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
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47
rev
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| v.发动机旋转，加快速度 | |
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48
prosecutor
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| n.起诉人；检察官，公诉人 | |
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49
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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50
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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51
superstition
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| n.迷信，迷信行为 | |
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52
witchcraft
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| n.魔法，巫术 | |
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53
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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54
justifies
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|
| 证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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55
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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56
obedience
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|
| n.服从，顺从 | |
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57
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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58
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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59
instigating
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| v.使（某事物）开始或发生，鼓动( instigate的现在分词 ) | |
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60
eminently
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| adv.突出地；显著地；不寻常地 | |
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61
lessen
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| vt.减少，减轻；缩小 | |
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62
profane
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|
| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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63
abrogate
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| v.废止，废除 | |
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64
persistent
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|
| adj.坚持不懈的，执意的；持续的 | |
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65
persistently
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| ad.坚持地；固执地 | |
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66
monopolize
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|
| v.垄断，独占，专营 | |
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67
omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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68
imbue
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| v.灌输(某种强烈的情感或意见)，感染 | |
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69
passionate
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|
| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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70
peculiarity
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|
| n.独特性，特色；特殊的东西；怪癖 | |
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71
judgment
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|
| n.审判；判断力，识别力，看法，意见 | |
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72
requisite
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|
| adj.需要的，必不可少的；n.必需品 | |
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73
controversies
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| 争论 | |
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74
modesty
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|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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75
abstain
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|
| v.自制，戒绝，弃权，避免 | |
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76
compassionating
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|
| v.同情（compassionate的现在分词形式） | |
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77
benighted
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|
| adj.蒙昧的 | |
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78
stigmatized
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|
| v.使受耻辱，指责，污辱( stigmatize的过去式和过去分词 ) | |
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79
rudiments
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|
| n.基础知识，入门 | |
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80
condemn
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|
| vt.谴责，指责；宣判(罪犯)，判刑 | |
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81
impugned
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|
| v.非难，指谪( impugn的过去式和过去分词 )；对…有怀疑 | |
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82
conversion
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| n.转化，转换，转变 | |
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83
dissent
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|
| n./v.不同意，持异议 | |
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84
inquiry
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|
| n.打听，询问，调查，查问 | |
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85
assail
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| v.猛烈攻击，抨击，痛斥 | |
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86
heresy
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|
| n.异端邪说；异教 | |
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87
swell
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|
| vi.膨胀，肿胀；增长，增强 | |
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88
impartial
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|
| adj.(in,to)公正的，无偏见的 | |
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89
investigation
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|
| n.调查，调查研究 | |
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90
fervid
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|
| adj.热情的；炽热的 | |
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91
rhetoric
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| n.修辞学，浮夸之言语 | |
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92
deviate
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| v.(from)背离，偏离 | |
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93
penetrates
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|
| v.穿过( penetrate的第三人称单数 )；刺入；了解；渗透 | |
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94
countless
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|
| adj.无数的，多得不计其数的 | |
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95
diffusing
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|
| （使光）模糊，漫射，漫散( diffuse的现在分词 )； （使）扩散； （使）弥漫； （使）传播 | |
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96
disingenuousness
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97
hypocrisy
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|
| n.伪善，虚伪 | |
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98
avowed
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|
| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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99
diffusion
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|
| n.流布；普及；散漫 | |
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100
avenge
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|
| v.为...复仇，为...报仇 | |
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101
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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102
odious
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|
| adj.可憎的，讨厌的 | |
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103
sect
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|
| n.派别，宗教，学派，派系 | |
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104
absurdities
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|
| 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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105
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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106
sufficiently
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|
| adv.足够地，充分地 | |
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107
disastrous
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|
| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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108
epoch
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|
| n.(新)时代；历元 | |
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109
descending
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|
| n. 下行 adj. 下降的 | |
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110
corruption
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|
| n.腐败，堕落，贪污 | |
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111
perfidy
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| n.背信弃义，不忠贞 | |
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112
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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113
tolerance
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|
| n.宽容；容忍，忍受；耐药力；公差 | |
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114
revival
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|
| n.复兴，复苏，（精力、活力等的）重振 | |
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115
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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116
fanatic
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|
| n.狂热者，入迷者；adj.狂热入迷的 | |
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117
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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118
condemning
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|
| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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119
sects
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|
| n.宗派，教派( sect的名词复数 ) | |
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120
corrupted
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|
| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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121
clogging
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| 堵塞，闭合 | |
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122
persecuted
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|
| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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123
opposition
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| n.反对，敌对 | |
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124
diurnal
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| adj.白天的，每日的 | |
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125
celebrated
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|
| adj.有名的，声誉卓著的 | |
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126
decry
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| v.危难，谴责 | |
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127
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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128
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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129
piety
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| n.虔诚，虔敬 | |
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130
speculative
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|
| adj.思索性的，暝想性的，推理的 | |
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131
relish
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|
| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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132
remarkable
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|
| adj.显著的，异常的，非凡的，值得注意的 | |
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133
miserable
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|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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134
contemptible
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|
| adj.可鄙的，可轻视的，卑劣的 | |
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135
preposterous
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|
| adj.荒谬的，可笑的 | |
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136
trifling
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|
| adj.微不足道的；没什么价值的 | |
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137
essentially
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|
| adv.本质上，实质上，基本上 | |
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138
strictly
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|
| adv.严厉地，严格地；严密地 | |
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139
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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140
dominant
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|
| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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141
prominence
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|
| n.突出；显著；杰出；重要 | |
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142
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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143
supreme
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|
| adj.极度的，最重要的；至高的，最高的 | |
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144
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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145
impurity
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| n.不洁，不纯，杂质 | |
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146
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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147
participation
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| n.参与，参加，分享 | |
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148
brutality
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| n.野蛮的行为，残忍，野蛮 | |
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149
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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150
chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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151
generosity
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|
| n.大度，慷慨，慷慨的行为 | |
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152
depreciate
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| v.降价，贬值，折旧 | |
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153
depreciation
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| n.价值低落，贬值，蔑视，贬低 | |
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154
authorized
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| a.委任的，许可的 | |
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155
eulogy
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| n.颂词；颂扬 | |
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156
testament
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| n.遗嘱；证明 | |
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157
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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158
fugitive
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|
| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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159
bloody
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|
| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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160
fiery
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|
| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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161
vengeance
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|
| n.报复，报仇，复仇 | |
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162
chasm
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| n.深坑，断层，裂口，大分岐，利害冲突 | |
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163
fervor
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| n.热诚；热心；炽热 | |
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164
ascetic
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| adj.禁欲的；严肃的 | |
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165
inveterate
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|
| adj.积习已深的，根深蒂固的 | |
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166
stringent
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|
| adj.严厉的；令人信服的；银根紧的 | |
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167
enactments
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|
| n.演出( enactment的名词复数 )；展现；规定；通过 | |
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168
bishop
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| n.主教，（国际象棋）象 | |
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169
rites
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| 仪式，典礼( rite的名词复数 ) | |
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170
illiterate
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|
| adj.文盲的；无知的；n.文盲 | |
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171
addicted
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|
| adj.沉溺于....的，对...上瘾的 | |
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172
vices
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|
| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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173
prudence
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| n.谨慎，精明，节俭 | |
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174
illicit
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|
| adj.非法的，禁止的，不正当的 | |
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175
actively
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| adv.积极地，勤奋地 | |
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176
laity
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| n.俗人；门外汉 | |
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177
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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178
asceticism
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| n.禁欲主义 | |
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179
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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180
enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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181
deference
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| n.尊重，顺从；敬意 | |
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182
defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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183
motive
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| n.动机，目的；adv.发动的，运动的 | |
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184
motives
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| n.动机，目的( motive的名词复数 ) | |
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185
prophesies
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| v.预告，预言( prophesy的第三人称单数 ) | |
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186
discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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187
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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188
wittily
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| 机智地，机敏地 | |
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189
softening
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| 变软，软化 | |
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190
ossification
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| n.骨化，（思想等的）僵化 | |
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191
forth
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| adv.向前；向外，往外 | |
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192
hatred
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| n.憎恶，憎恨，仇恨 | |
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193
bidder
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| n.(拍卖时的)出价人，报价人，投标人 | |
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194
mare
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| n.母马，母驴 | |
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195
myriad
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| adj.无数的；n.无数，极大数量 | |
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196
hindrance
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| n.妨碍，障碍 | |
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197
hindrances
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| 阻碍者( hindrance的名词复数 )； 障碍物； 受到妨碍的状态 | |
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198
doctrine
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| n.教义；主义；学说 | |
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199
skull
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| n.头骨；颅骨 | |
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200
intimidate
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| vt.恐吓，威胁 | |
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201
blasphemies
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| n.对上帝的亵渎，亵渎的言词[行为]( blasphemy的名词复数 )；侮慢的言词（或行为） | |
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202
suffrage
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| n.投票，选举权，参政权 | |
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203
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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204
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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205
variance
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| n.矛盾，不同 | |
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206
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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207
reviled
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| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
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208
philosophic
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| adj.哲学的，贤明的 | |
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209
insurgents
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| n.起义，暴动，造反( insurgent的名词复数 ) | |
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210
isolated
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| adj.与世隔绝的 | |
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211
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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212
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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213
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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214
chagrin
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| n.懊恼；气愤；委屈 | |
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215
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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216
lore
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| n.传说；学问，经验，知识 | |
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217
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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218
mere
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| adj.纯粹的；仅仅，只不过 | |
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219
dungeon
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| n.地牢，土牢 | |
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220
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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221
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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222
manifestation
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| n.表现形式；表明；现象 | |
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223
catastrophe
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| n.大灾难，大祸 | |
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224
concession
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| n.让步，妥协；特许(权) | |
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225
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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226
serenity
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| n.宁静，沉着，晴朗 | |
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227
behold
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| v.看，注视，看到 | |
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228
promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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229
fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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230
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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231
chilly
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| adj.凉快的，寒冷的 | |
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232
dissenters
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| n.持异议者，持不同意见者( dissenter的名词复数 ) | |
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233
persuasions
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| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
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234
patriotic
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| adj.爱国的，有爱国心的 | |
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235
penitentiaries
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| n.监狱( penitentiary的名词复数 ) | |
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236
denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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237
braces
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| n.吊带，背带；托架( brace的名词复数 )；箍子；括弧；（儿童）牙箍v.支住( brace的第三人称单数 )；撑牢；使自己站稳；振作起来 | |
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238
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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239
inoculate
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| v.给...接种，给...注射疫苗 | |
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240
reconstruction
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| n.重建，再现，复原 | |
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241
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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242
mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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243
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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244
covenant
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| n.盟约，契约；v.订盟约 | |
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245
diffused
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| 散布的，普及的，扩散的 | |
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246
massacres
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| 大屠杀( massacre的名词复数 )； 惨败 | |
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247
boundless
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| adj.无限的；无边无际的；巨大的 | |
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248
aberration
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| n.离开正路，脱离常规，色差 | |
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249
vindication
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| n.洗冤，证实 | |
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250
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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251
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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252
contented
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| adj.满意的，安心的，知足的 | |
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253
tormenting
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| 使痛苦的，使苦恼的 | |
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254
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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255
emancipation
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| n.（从束缚、支配下）解放 | |
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256
prevailing
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| adj.盛行的；占优势的；主要的 | |
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257
irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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258
nay
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| adv.不；n.反对票，投反对票者 | |
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259
tragical
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| adj. 悲剧的, 悲剧性的 | |
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260
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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261
distinguished
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| adj.卓越的，杰出的，著名的 | |
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262
Buddhism
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| n.佛教（教义） | |
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263
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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264
collapse
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| vi.累倒；昏倒；倒塌；塌陷 | |
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265
benevolent
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| adj.仁慈的，乐善好施的 | |
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266
zealous
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| adj.狂热的，热心的 | |
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267
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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268
fanaticism
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| n.狂热，盲信 | |
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269
monasteries
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| 修道院( monastery的名词复数 ) | |
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270
ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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271
psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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272
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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273
effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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274
superstitious
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| adj.迷信的 | |
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275
embarrassments
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| n.尴尬( embarrassment的名词复数 )；难堪；局促不安；令人难堪或耻辱的事 | |
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276
incapable
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| adj.无能力的，不能做某事的 | |
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277
systematic
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| adj.有系统的，有计划的，有方法的 | |
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278
curbing
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| n.边石，边石的材料v.限制，克制，抑制( curb的现在分词 ) | |
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279
fettering
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| v.给…上脚镣，束缚( fetter的现在分词 ) | |
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280
fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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281
subscribed
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| v.捐助( subscribe的过去式和过去分词 )；签署，题词；订阅；同意 | |
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282
investigator
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| n.研究者，调查者，审查者 | |
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283
warping
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| n.翘面，扭曲，变形v.弄弯，变歪( warp的现在分词 )；使（行为等）不合情理，使乖戾， | |
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284
adherence
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| n.信奉，依附，坚持，固着 | |
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285
engenders
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| v.产生（某形势或状况），造成，引起( engender的第三人称单数 ) | |
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286
impedes
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| 阻碍，妨碍，阻止( impede的第三人称单数 ) | |
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287
deter
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| vt.阻止，使不敢，吓住 | |
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288
unwillingness
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| n. 不愿意，不情愿 | |
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289
avowal
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| n.公开宣称，坦白承认 | |
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290
deductions
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| 扣除( deduction的名词复数 )； 结论； 扣除的量； 推演 | |
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291
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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292
controversy
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| n.争论，辩论，争吵 | |
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293
antedates
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| v.（在历史上）比…为早( antedate的第三人称单数 )；先于；早于；（在信、支票等上）填写比实际日期早的日期 | |
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