Nothing in human affairs is more unjust than that those things which are most righteously done, should be perverted1 by the slanders2 of malicious3 men, and that one should bear the reproach of sin where he has rather deserved the hope of honour. Many things are done with singleness of eye, the right hand knoweth not what the left hand doth, the lump is uncorrupted by leaven4, nor is the garment woven of wool and linen5; and yet by the trickery of perverse6 men a pious7 work is mendaciously8 transformed into some monstrous9 act. Certes, such is the unhappy condition of sinful nature, that not merely in acts that are morally doubtful it adopts the worse conclusion; but often it depraves by iniquitous10 subversion11 those which have the appearance of rectitude.
For although the love of books from the nature of its object bears the aspect of goodness, yet, wonderful to say, it has rendered us obnoxious12 to the censures13 of many, by whose astonishment14 we were disparaged15 and censured16, now for excess of curiosity, now for the exhibition of vanity, now for intemperance17 of delight in literature; though indeed we were no more disturbed by their vituperation than by the barking of so many dogs, satisfied with the testimony18 of Him to whom it appertaineth to try the hearts and reins19. For as the aim and purpose of our inmost will is inscrutable to men and is seen of God alone, the searcher of hearts, they deserve to be rebuked20 for their pernicious temerity21, who so eagerly set a mark of condemnation22 upon human acts, the ultimate springs of which they cannot see. For the final end in matters of conduct holds the same position as first principles in speculative23 science or axioms in mathematics, as the chief of philosophers, Aristotle, points out in the seventh book of the Ethics24. And therefore, just as the truth of our conclusions depends upon the correctness of our premises25, so in matters of action the stamp of moral rectitude is given by the honesty of aim and purpose, in cases where the act itself would otherwise be held to be morally indifferent.
Now we have long cherished in our heart of hearts the fixed26 resolve, when Providence27 should grant a favourable28 opportunity, to found in perpetual charity a Hall in the reverend university of Oxford29, the chief nursing mother of all liberal arts, and to endow it with the necessary revenues, for the maintenance of a number of scholars; and moreover to enrich the Hall with the treasures of our books, that all and every of them should be in common as regards their use and study, not only to the scholars of the said Hall, but by their means to all the students of the before-named university for ever, in the form and manner which the following chapter shall declare. Wherefore the sincere love of study and zeal30 for the strengthening of the orthodox faith to the edifying31 of the Church, have begotten32 in us that solicitude33 so marvellous to the lovers of pelf34, of collecting books wherever they were to be purchased, regardless of expense, and of having those that could not he bought fairly transcribed35.
For as the favourite occupations of men are variously distinguished36 according to the disposition37 of the heavenly bodies, which frequently control our natural composition, so that some men choose to devote themselves to architecture, others to agriculture, others to hunting, others to navigation, others to war, others to games, we have under the aspect of Mercury entertained a blameless pleasure in books, which under the rule of right reason, over which no stars are dominant38, we have ordered to the glory of the Supreme39 Being, that where our minds found tranquillity40 and peace, thence also might spring a most devout41 service of God. And therefore let our detractors cease, who are as blind men judging of colours; let not bats venture to speak of light; and let not those who carry beams in their own eyes presume to pull the mote42 out of their brother’s eye. Let them cease to jeer43 with satirical taunts44 at things of which they are ignorant, and to discuss hidden things that are not revealed to the eyes of men; who perchance would have praised and commended us, if we had spent our time in hunting, dice-playing, or courting the smiles of ladies.
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1 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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2 slanders | |
诽谤,诋毁( slander的名词复数 ) | |
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3 malicious | |
adj.有恶意的,心怀恶意的 | |
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4 leaven | |
v.使发酵;n.酵母;影响 | |
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5 linen | |
n.亚麻布,亚麻线,亚麻制品;adj.亚麻布制的,亚麻的 | |
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6 perverse | |
adj.刚愎的;坚持错误的,行为反常的 | |
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7 pious | |
adj.虔诚的;道貌岸然的 | |
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8 mendaciously | |
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9 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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10 iniquitous | |
adj.不公正的;邪恶的;高得出奇的 | |
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11 subversion | |
n.颠覆,破坏 | |
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12 obnoxious | |
adj.极恼人的,讨人厌的,可憎的 | |
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13 censures | |
v.指责,非难,谴责( censure的第三人称单数 ) | |
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14 astonishment | |
n.惊奇,惊异 | |
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15 disparaged | |
v.轻视( disparage的过去式和过去分词 );贬低;批评;非难 | |
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16 censured | |
v.指责,非难,谴责( censure的过去式 ) | |
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17 intemperance | |
n.放纵 | |
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18 testimony | |
n.证词;见证,证明 | |
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19 reins | |
感情,激情; 缰( rein的名词复数 ); 控制手段; 掌管; (成人带着幼儿走路以防其走失时用的)保护带 | |
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20 rebuked | |
责难或指责( rebuke的过去式和过去分词 ) | |
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21 temerity | |
n.鲁莽,冒失 | |
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22 condemnation | |
n.谴责; 定罪 | |
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23 speculative | |
adj.思索性的,暝想性的,推理的 | |
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24 ethics | |
n.伦理学;伦理观,道德标准 | |
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25 premises | |
n.建筑物,房屋 | |
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26 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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27 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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28 favourable | |
adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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29 Oxford | |
n.牛津(英国城市) | |
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30 zeal | |
n.热心,热情,热忱 | |
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31 edifying | |
adj.有教训意味的,教训性的,有益的v.开导,启发( edify的现在分词 ) | |
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32 begotten | |
v.为…之生父( beget的过去分词 );产生,引起 | |
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33 solicitude | |
n.焦虑 | |
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34 pelf | |
n.金钱;财物(轻蔑语) | |
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35 transcribed | |
(用不同的录音手段)转录( transcribe的过去式和过去分词 ); 改编(乐曲)(以适应他种乐器或声部); 抄写; 用音标标出(声音) | |
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36 distinguished | |
adj.卓越的,杰出的,著名的 | |
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37 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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38 dominant | |
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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39 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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40 tranquillity | |
n. 平静, 安静 | |
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41 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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42 mote | |
n.微粒;斑点 | |
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43 jeer | |
vi.嘲弄,揶揄;vt.奚落;n.嘲笑,讥评 | |
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44 taunts | |
嘲弄的言语,嘲笑,奚落( taunt的名词复数 ) | |
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