vii. Morality and Doctrine

425. Second part. — That man without faith cannot know the true good, nor justice.

All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive¹ of every action of every man, even of those who hang themselves.

And yet, after such a great number of years, no one without faith has reached the point to which all continually look. All complain, princes and subjects, noblemen and commoners, old and young, strong and weak, learned and ignorant, healthy and sick, of all countries, all times, all ages, and all conditions.

A trial so long, so continuous, and so uniform, should certainly convince us of our inability to reach the good by our own efforts. But example teaches us little. No resemblance is ever so perfect that there is not some slight difference; and hence we expect that our hope will not be deceived on this occasion as before. And thus, while the present never satisfies us, experience dupes us and, from misfortune to misfortune, leads us to death, their eternal crown.

What is it, then, that this desire and this inability proclaim to us, but that there was once in man a true happiness of which there now remain to him only the mark and empty trace, which he in vain tries to fill from all his surroundings, seeking from things absent the help he does not obtain in things present? But these are all inadequate³, because the infinite abyss can only be filled by an infinite and immutable⁴ object, that is to say, only by God Himself. He only is our true good, and since we have forsaken⁵ him, it is a strange thing that there is nothing in nature which has not been serviceable in taking His place; the stars, the heavens, earth, the elements, plants, cabbages, leeks⁷, animals, insects, calves¹⁰, serpents, fever, pestilence¹¹, war, famine, vices¹², adultery, incest. And since man has lost the true good, everything can appear equally good to him, even his own destruction, though so opposed to God, to reason, and to the whole course of nature.

Some seek good in authority, others in scientific research, others in pleasure. Others, who are in fact nearer the truth, have considered it necessary that the universal good, which all men desire, should not consist in any of the particular things which can only be possessed¹³ by one man, and which, when shared, afflict¹⁴ their possessors more by the want of the part he has not than they please him by the possession of what he has. They have learned that the true good should be such as all can possess at once, without diminution¹⁵ and without envy, and which no one can lose against his will. And their reason is that this desire, being natural to man, since it is necessarily in all, and that it is impossible not to have it, they infer from it . . .

426. True nature being lost, everything becomes its own nature; as the true good being lost, everything becomes its own true good.

427. Man does not know in what rank to place himself. He has plainly gone astray and fallen from his true place without being able to find it again. He seeks it anxiously and unsuccessfully everywhere in impenetrable darkness.

428. If it is a sign of weakness to prove God by nature, do not despise Scripture¹⁶; if it is a sign of strength to have known these contradictions, esteem¹⁷ Scripture.

429. The vileness¹⁹ of man in submitting himself to the brutes²¹ and in even worshipping them. e 430. For Port-Royal. The beginning, after having explained the incomprehensibility. — The greatness and the wretchedness of man are so evident that the true religion must necessarily teach us both that there is in man some great source of greatness and a great source of wretchedness. It must then give us a reason for these astonishing contradictions.

In order to make man happy, it must prove to him that there is a God; that we ought to love Him; that our true happiness is to be in Him, and our sole evil to be separated from Him; it must recognise that we are full of darkness which hinders us from knowing and loving Him; and that thus, as our duties compel us to love God, and our lusts²² turn us away from Him, we are full of unrighteousness. It must give us an explanation of our opposition²⁴ to God and to our own good. It must teach us the remedies for these infirmities and the means of obtaining these remedies. Let us, therefore, examine all the religions of the world and see if there be any other than the Christian²⁵ which is sufficient for this purpose.

Shall it be that of the philosophers, who put forward, as the chief good, the good which is in ourselves? Is this the true good? Have they found the remedy for our ills? Is man’s pride cured by placing him on an equality with God? Have those who have made us equal to the brutes, or the Mohammedans who have offered us earthly pleasures as the chief good even in eternity²⁶, produced the remedy for our lusts? What religion, then, will teach us to cure pride and lust²³? What religion will, in fact, teach us our good, our duties, the weakness which turns us from them, the cause of this weakness, the remedies which can cure it, and the means of obtaining these remedies?

All other religions have not been able to do so. Let us see what the wisdom of God will do.

“Expect neither truth,” she says, “nor consolation²⁷ from men. I am she who formed you, and who alone can teach you what you are. But you are now no longer in the state in which I formed you. I created man holy, innocent, perfect. I filled him with light and intelligence. I communicated to him my glory and my wonders. The eye of man saw then the majesty²⁸ of God. He was not then in the darkness which blinds him, nor subject to mortality and the woes²⁹ which afflict him. But he has not been able to sustain so great glory without falling into pride. He wanted to make himself his own centre and independent of my help. He withdrew himself from my rule; and, on his making himself equal to me by the desire of finding his happiness in himself, I abandoned him to himself. And setting in revolt the creatures that were subject to him, I made them his enemies; so that man is now become like the brutes and so estranged³⁰ from me that there scarce remains³¹ to him a dim vision of his Author. So far has all his knowledge been extinguished or disturbed! The senses, independent of reason, and often the masters of reason, have led him into pursuit of pleasure. All creatures either torment³² or tempt³³ him, and domineer over him, either subduing³⁴ him by their strength, or fascinating him by their charms, a tyranny more awful and more imperious.

“Such is the state in which men now are. There remains to them some feeble instinct of the happiness of their former state; and they are plunged³⁵ in the evils of their blindness and their lust, which have become their second nature. “From this principle which I disclose to you, you can recognize the cause of those contradictions which have astonished all men and have divided them into parties holding so different views. Observe, now, all the feelings of greatness and glory which the experience of so many woes cannot stifle³⁶, and see if the cause of them must not be in another nature.

For Port-Royal to-morrow (Prosopopaea). —“It is in vain, O men, that you seek within yourselves the remedy for your ills. All your light can only reach the knowledge that not in yourselves will you find truth or good. The philosophers have promised you that, and you have been unable to do it. They neither know what is your true good, nor what is your true state. How could they have given remedies for your ills, when they did not even know them? Your chief maladies are pride, which takes you away from God, and lust, which binds³⁷ you to earth; and they have done nothing else but cherish one or other of these diseases. If they gave you God as an end, it was only to administer to your pride; they made you think that you are by nature like Him and conformed to Him. And those who saw the absurdity³⁸ of this claim put you on another precipice³⁹, by making you understand that your nature was like that of the brutes, and led you to seek your good in the lusts which are shared by the animals. This is not the way to cure you of your unrighteousness, which these wise men never knew. I alone can make you understand who you are. . . . ”

Adam, Jesus Christ.

If you are united to God, it is by grace, not by nature. If you are humbled⁴¹, it is by penitence⁴², not by nature.

Thus this double capacity . . .

You are not in the state of your creation.

As these two states are open, it is impossible for you not to recognise them. Follow your own feelings, observe yourselves, and see if you do not find the lively characteristics of these two natures. Could so many contradictions be found in a simple subject?

Incomprehensible. Not all that is incomprehensible ceases to exist. Infinite number. An infinite space equal to a finite.

Incredible that God should unite Himself to us. This consideration is drawn⁴³ only from the sight of our vileness. But if you are quite sincere over it, follow it as far as I have done and recognise that we are indeed so vile¹⁸ that we are incapable⁴⁴ in ourselves of knowing if His mercy cannot make us capable of Him. For I would know how this animal, who knows himself to be so weak, has the right to measure the mercy of God and set limits to it, suggested by his own fancy. He has so little knowledge of what God is that he does not know what he himself is, and, completely disturbed at the sight of his own state, dares to say that God cannot make him capable of communion with Him.

But I would ask him if God demands anything else from him than the knowledge and love of Him, and why, since his nature is capable of love and knowledge, he believes that God cannot make Himself known and loved by him. Doubtless he knows at least that he exists, and that he loves something. Therefore, if he sees anything in the darkness wherein he is, and if he finds some object of his love among the things on earth, why, if God impart to him some ray of His essence, will he not be capable of knowing and of loving Him in the manner in which it shall please Him to communicate Himself to us? There must, then, be certainly an intolerable presumption⁴⁵ in arguments of this sort, although they seem founded on an apparent humility⁴⁶, which is neither sincere nor reasonable, if it does not make us admit that, not knowing of ourselves what we are, we can only learn it from God.

“I do not mean that you should submit your belief to me without reason, and I do not aspire⁴⁷ to overcome you by tyranny. In fact, I do not claim to give you a reason for everything. And to reconcile these contradictions, I intend to make you see clearly, by convincing proofs, those divine signs in me, which may convince you of what I am, and may gain authority for me by wonders and proofs which you cannot reject; so that you may then believe without . . . the things which I teach you, since you will find no other ground for rejecting them, except that you cannot know of yourselves if they are true or not.

“God has willed to redeem⁴⁸ men and to open salvation⁴⁹ to those who seek it. But men render themselves so unworthy of it that it is right that God should refuse to some, because of their obduracy⁵¹, what He grants others from a compassion⁵² which is not due to them. If He had willed to overcome the obstinacy⁵³ of the most hardened, He could have done so by revealing Himself so manifestly to them that they could not have doubted of the truth of His essence; as it will appear at the last day, with such thunders and such a convulsion of nature that the dead will rise again, and the blindest will see Him.

“It is not in this manner that He has willed to appear in His advent⁵⁴ of mercy, because, as so many make themselves unworthy of His mercy, He has willed to leave them in the loss of the good which they do not want. It was not, then, right that He should appear in a manner manifestly divine, and completely capable of convincing all men; but it was also not right that He should come in so hidden a manner that He could not be known by those who should sincerely seek Him. He has willed to make himself quite recognisable by those; and thus, willing to appear openly to those who seek Him with all their heart, and to be hidden from those who flee from Him with all their heart, He so regulates the knowledge of Himself that He has given signs of Himself, visible to those who seek Him, and not to those who seek Him not. There is enough light for those who only desire to see, and enough obscurity for those who have a contrary disposition⁵⁵.”

431. No other religion has recognised that man is the most excellent creature. Some, which have quite recognised the reality of his excellence⁵⁶, have considered as mean and ungrateful the low opinions which men naturally have of themselves; and others, which have thoroughly⁵⁷ recognised how real is this vileness, have treated with proud ridicule⁵⁸ those feelings of greatness, which are equally natural to man.

“Lift your eyes to God,” say the first; “see Him whom you resemble and who has created you to worship Him. You can make yourselves like unto Him; wisdom will make you equal to Him, if you will follow it.” “Raise your heads, free men,” says Epictetus. And others say, “Bend your eyes to the earth, wretched worm that you are, and consider the brutes whose companion you are.”

What, then, will man become? Will he be equal to God or the brutes? What a frightful⁵⁹ difference! What, then, shall we be? Who does not see from all this that man has gone astray, that he has fallen from his place, that he anxiously seeks it, that he cannot find it again? And who shall then direct him to it? The greatest men have failed.

432. Scepticism is true; for, after all, men before Jesus Christ did not know where they were, nor whether they were great or small. And those who have said the one or the other knew nothing about it and guessed without reason and by chance. They also erred⁶⁰ always in excluding the one or the other.

Quod ergo ignorantes, quaeritis, religio annuntiat vobis.1

433. After having understood the whole nature of man. — That a religion may be true, it must have knowledge of our nature. It ought to know its greatness and littleness, and the reason of both. What religion but the Christian has known this?

434. The chief arguments of the sceptics — I pass over the lesser⁶¹ ones — are that we have no certainty of the truth of these principles apart from faith and revelation, except in so far as we naturally perceive them in ourselves. Now this natural intuition is not a convincing proof of their truth; since, having no certainty, apart from faith, whether man was created by a good God, or by a wicked demon⁶², or by chance, it is doubtful whether these principles given to us are true, or false, or uncertain, according to our origin. Again, no person is certain, apart from faith, whether he is awake or sleeps, seeing that during sleep we believe that we are awake as firmly as we do when we are awake; we believe that we see space, figure, and motion; we are aware of the passage of time, we measure it; and in fact we act as if we were awake. So that half of our life being passed in sleep, we have on our own admission no idea of truth, whatever we may imagine. As all our intuitions are, then, illusions, who knows whether the other half of our life, in which we think we are awake, is not another sleep a little different from the former, from which we awake when we suppose ourselves asleep?

And who doubts that, if we dreamt in company, and the dreams chanced to agree, which is common enough, and if we were always alone when awake, we should believe that matters were reversed? In short, as we often dream that we dream, heaping dream upon dream, may it not be that this half of our life, wherein we think ourselves awake, is itself only a dream on which the others are grafted⁶³, from which we wake at death, during which we have as few principles of truth and good as during natural sleep, these different thoughts which disturb us being perhaps only illusions like the flight of time and the vain fancies of our dreams?

These are the chief arguments on one side and the other.

I omit minor⁶⁴ ones, such as the sceptical talk against the impressions of custom, education, manners, country and the like. Though these influence the majority of common folk, who dogmatise only on shallow foundations, they are upset by the least breath of the sceptics. We have only to see their books if we are not sufficiently⁶⁵ convinced of this, and we shall very quickly become so, perhaps too much.

I notice the only strong point of the dogmatists, namely, that, speaking in good faith and sincerely, we cannot doubt natural principles. Against this the sceptics set up in one word the uncertainty⁶⁶ of our origin, which includes that of our nature. The dogmatists have been trying to answer this objection ever since the world began.

So there is open war among men, in which each must take a part and side either with dogmatism or scepticism. For he who thinks to remain neutral is above all a sceptic. This neutrality is the essence of the sect⁹; he who is not against them is essentially⁶⁷ for them. In this appears their advantage. They are not for themselves; they are neutral, indifferent, in suspense⁶⁸ as to all things, even themselves being no exception.

What, then, shall man do in this state? Shall he doubt everything? Shall he doubt whether he is awake, whether he is being pinched, or whether he is being burned? Shall he doubt whether he doubts? Shall he doubt whether he exists? We cannot go so far as that; and I lay it down as a fact that there never has been a real complete sceptic. Nature sustains our feeble reason and prevents it raving⁶⁹ to this extent.

Shall he, then, say, on the contrary, that he certainly possesses truth — he who, when pressed ever so little, can show no title to it and is forced to let go his hold?

What a chimera⁷⁰, then, is man! What a novelty! What a monster, what a chaos⁷¹, what a contradiction, what a prodigy⁷²! Judge of all things, imbecile worm of the earth; depositary of truth, a sink of uncertainty and error; the pride and refuse of the universe!

Who will unravel⁷³ this tangle⁷⁴? Nature confutes the sceptics, and reason confutes the dogmatists. What, then, will you become, O men! who try to find out by your natural reason what is your true condition? You cannot avoid one of these sects⁸, nor adhere to one of them.

Know then, proud man, what a paradox⁷⁵ you are to yourself. Humble⁴⁰ yourself, weak reason; be silent, foolish nature; learn that man infinitely⁷⁶ transcends⁷⁷ man, and learn from your Master your true condition, of which you are ignorant. Hear God.

For in fact, if man had never been corrupt⁷⁸, he would enjoy in his innocence⁷⁹ both truth and happiness with assurance; and if man had always been corrupt, he would have no idea of truth or bliss⁸⁰. But, wretched as we are, and more so than if there were no greatness in our condition, we have an idea of happiness and can not reach it. We perceive an image of truth and possess only a lie. Incapable of absolute ignorance and of certain knowledge, we have thus been manifestly in a degree of perfection from which we have unhappily fallen.

It is, however, an astonishing thing that the mystery furthest removed from our knowledge, namely, that of the transmission of sin, should be a fact without which we can have no knowledge of ourselves. For it is beyond doubt that there is nothing which more shocks our reason than to say that the sin of the first man has rendered guilty those who, being so removed from this source, seem incapable of participation⁸¹ in it. This transmission does not only seem to us impossible, it seems also very unjust. For what is more contrary to the rules of our miserable⁸² justice than to damn eternally an infant incapable of will, for a sin wherein he seems to have so little a share that it was committed six thousand years before he was in existence? Certainly nothing offends us more rudely than this doctrine⁸³; and yet without this mystery, the most incomprehensible of all, we are incomprehensible to ourselves. The knot of our condition takes its twists and turns in this abyss, so that man is more inconceivable without this mystery than this mystery is inconceivable to man.

Whence it seems that God, willing to render the difficulty of our existence unintelligible⁸⁴ to ourselves, has concealed⁸⁶ the knot so high, or, better speaking, so low, that we are quite incapable of reaching it; so that it is not by the proud exertions⁸⁷ of our reason, but by the simple submissions⁸⁹ of reason, that we can truly know ourselves.

These foundations, solidly established on the inviolable authority of religion, make us know that there are two truths of faith equally certain: the one, that man, in the state of creation, or in that of grace, is raised above all nature, made like unto God and sharing in His divinity; the other, that in the state of corruption⁹⁰ and sin, he is fallen from this state and made like unto the beasts.

These two propositions are equally sound and certain. Scripture manifestly declares this to us, when it says in some places: Deliciae meae esse cum filiis hominum.2 Effundam spiritum meum super omnem carnem.3 Dii estis,4 etc.; and in other places, Omnis caro faenum.5 Homo assimilatus est jumentis insipientibus, et similis factus est illis.6 Dixi in corde meo de filiis hominum.7

Whence it clearly seems that man by grace is made like unto God, and a partaker in His divinity, and that without grace he is like unto the brute²⁰ beasts.

435. Without this divine knowledge what could men do but either become elated by the inner feeling of their past greatness which still remains to them, or become despondent⁹¹ at the sight of their present weakness? For, not seeing the whole truth, they could not attain⁹² to perfect virtue⁹³. Some considering nature as incorrupt, others as incurable⁹⁴, they could not escape either pride or sloth⁹⁵, the two sources of all vice⁶; since they cannot but either abandon themselves to it through cowardice⁹⁶, or escape it by pride. For if they knew the excellence of man, they were ignorant of his corruption; so that they easily avoided sloth, but fell into pride. And if they recognized the infirmity of nature, they were ignorant of its dignity; so that they could easily avoid vanity, but it was to fall into despair. Thence arise the different schools of the Stoics⁹⁷ and Epicureans, the Dogmatists, Academicians, etc.

The Christian religion alone has been able to cure these two vices, not by expelling the one through means of the other according to the wisdom of the world, but by expelling both according to the simplicity⁹⁸ of the Gospel. For it teaches the righteous that it raises them even to a participation in divinity itself; that in this lofty state they still carry the source of all corruption, which renders them during all their life subject to error, misery⁹⁹, death, and sin; and it proclaims to the most ungodly that they are capable of the grace of their Redeemer. So making those tremble whom it justifies¹⁰⁰, and consoling those whom it condemns¹⁰¹, religion so justly tempers fear with hope through that double capacity of grace and of sin, common to all, that it humbles¹⁰² infinitely more than reason alone can do, but without despair; and it exalts¹⁰⁴ infinitely more than natural pride, but without inflating¹⁰⁵; thus making it evident that alone being exempt¹⁰⁶ from error and vice, it alone fulfils the duty of instructing and correcting men.

Who, then, can refuse to believe and adore this heavenly light? For is it not clearer than day that we perceive within ourselves ineffaceable marks of excellence? And is it not equally true that we experience every hour the results of our deplorable condition? What does this chaos and monstrous¹⁰⁷ confusion proclaim to us but the truth of these two states, with a voice so powerful that it is impossible to resist it?

436. Weakness. — Every pursuit of men is to get wealth; and they cannot have a title to show that they possess it justly, for they have only that of human caprice; nor have they strength to hold it securely. It is the same with knowledge, for disease takes it away. We are incapable both of truth and goodness.

437. We desire truth, and find within ourselves only uncertainty.

We seek happiness, and find only misery and death.

We cannot but desire truth and happiness, and are incapable of certainty or happiness. This desire is left to us, partly to punish us, partly to make us perceive wherefrom we are fallen.

438. If man is not made for God, why is he only happy in God? If man is made for God, why is he so opposed to God?

439. Nature corrupted¹⁰⁸. — Man does not act by reason, which constitutes his being.

440. The corruption of reason is shown by the existence of so many different and extravagant¹⁰⁹ customs. It was necessary that truth should come, in order that man should no longer dwell within himself.

441. For myself, I confess that, so soon as the Christian religion reveals the principle that human nature is corrupt and fallen from God, that opens my eyes to see everywhere the mark of this truth: for nature is such that she testifies everywhere, both within man and without him, to a lost God and a corrupt nature.

442. Man’s true nature, his true good, true virtue, and true religion, are things of which the knowledge is inseparable.

443. Greatness, wretchedness. — The more light we have, the more greatness and the more baseness we discover in man. Ordinary men — those who are more educated: philosophers, they astonish ordinary men — Christians¹¹⁰, they astonish philosophers.

Who will then be surprised to see that religion only makes us know profoundly what we already know in proportion to our light?

444. This religion taught to her children what men have only been able to discover by their greatest knowledge.

445. Original sin is foolishness to men, but it is admitted to be such. You must not, then, reproach me for the want of reason in this doctrine, since I admit it to be without reason. But this foolishness is wiser than all the wisdom of men, sapientius est hominibus.8 For without this, what can we say that man is? His whole state depends on this imperceptible point. And how should it be perceived by his reason, since it is a thing against reason, and since reason, far from finding it out by her own ways, is averse¹¹¹ to it when it is presented to her?

446. Of original sin. Ample tradition of original sin according to the Jews.

On the saying in Genesis 8. 21: “The imagination of man’s heart is evil from his youth.”

R. Moses Haddarschan: This evil leaven¹¹² is placed in man from the time that he is formed.

Massechet Succa: This evil leaven has seven names in Scripture. It is called evil, the foreskin, uncleanness, an enemy, a scandal, a heart of stone, the north wind; all this signifies the malignity¹¹³ which is concealed and impressed in the heart of man.

Midrasch Tillim says the same thing and that God will deliver the good nature of man from the evil.

This malignity is renewed every day against man, as it is written, Psalm¹¹⁴ xxxvii. 32: “The wicked watcheth the righteous, and seeketh to slay¹¹⁵ him”; but God will not abandon him. This malignity tries the heart of man in this life and will accuse him in the other. All this is found in the Talmud.

Midrasch Tillim on Psalm 4. 4: “Stand in awe¹¹⁶ and sin not.” Stand in awe and be afraid of your lust, and it will not lead you into sin. And on Psalm 36. 1: “The wicked has said within his own heart: Let not the fear of God be before me.” That is to say that the malignity natural to man has said that to the wicked.

Midrasch el Kohelet: “Better is a poor and wise child than an old and foolish king who cannot foresee the future.” The child is virtue, and the king is the malignity of man. It is called king because all the members obey it, and old because it is in the human heart from infancy¹¹⁷ to old age, and foolish because it leads man in the way of perdition, which he does not foresee. The same thing is in Midrasch Tillim.

Bereschist Rabba on Psalm 35. 10: “Lord, all my bones shall bless Thee, which deliverest the poor from the tyrant¹¹⁸.” And is there a greater tyrant than the evil leaven? And on Proverbs 25. 21: “If thine enemy be hungry, give him bread to eat.” That is to say, if the evil leaven hunger, give him the bread of wisdom of which it is spoken in Proverbs 9, and if he be thirsty, give him the water of which it is spoken in Isaiah 55.

Midrasch Tillim says the same thing, and that Scripture in that passage, speaking of the enemy, means the evil leaven; and that, in giving him that bread and that water, we heap coals of fire on his head.

Midrasch el Kohelet on Ecclesiastes 9. 14: “A great king besieged¹¹⁹ a little city.” This great king is the evil leaven; the great bulwarks¹²⁰ built against it are temptations; and there has been found a poor wise man who has delivered it — that is to say, virtue.

And on Psalm 41. 1: “Blessed is he that considereth the poor.”

And on Psalm 78. 39: “The spirit passeth away, and cometh not again”; whence some have erroneously argued against the immortality¹²² of the soul. But the sense is that this spirit is the evil leaven, which accompanies man till death and will not return at the resurrection.

And on Psalm 103 the same thing.

And on Psalm 16.

Principles of Rabbinism: two Messiahs.

447. Will it be said that, as men have declared that righteousness has departed the earth, they therefore knew of original sin? — Nemo ante obitum beatus est9 — that is to say, they knew death to be the beginning of eternal and essential happiness?

448. Milton sees well that nature is corrupt and that men are averse to virtue; he does not know why they cannot fly higher.

449. Order. — After Corruption to say: “It is right that all those who are in that state should know it, both those who are content with it, and those who are not content with it; but it is not right that all should see Redemption.”

450. If we do not know ourselves to be full of pride, ambition, lust, weakness, misery, and injustice¹²³, we are indeed blind. And if, knowing this, we do not desire deliverance, what can we say of a man . . .?

What then, can we have but esteem for a religion which knows so well the defects of man, and desire for the truth of a religion which promises remedies so desirable?

451. All men naturally hate one another. They employ lust as far as possible in the service of the public weal. But this is only a pretnece and a false image of love; for at bottom it is only hate.

452. To pity the unfortunate is not contrary to lust. On the contrary, we can quite well give such evidence of friendship, and acquire the reputation of kindly¹²⁴ feeling, without giving anything.

453. From lust men have found and extracted excellent rules of policy, morality, and justice; but in reality this vile root of man, this figmentum malum, is only covered, it is not taken away.

454. Injustice. — They have not found any other means of satisfying lust without doing injury to others.

455. Self is hateful. You, Milton, conceal⁸⁵ it; you do not for that reason destroy it; you are, then, always hateful.

No; for in acting¹²⁵ as we do to oblige everybody, we give no more occasion for hatred¹²⁶ of us. That is true, if we only hated in Self the vexation which comes to us from it. But if I hate it because it is unjust and because it makes itself the centre of everything, I shall always hate it.

In a word, the Self has two qualities: it is unjust in itself since it makes itself the centre of everything; it is inconvenient¹²⁷ to others since it would enslave them; for each Self is the enemy, and would like to be the tyrant of all others. You take away its inconvenience, but not its injustice, and so you do not render it lovable to those who hate injustice; you render it lovable only to the unjust, who do not any longer find in it an enemy. And thus you remain unjust and can please only the unjust.

456. It is a perverted¹²⁸ judgement that makes every one place himself above the rest of the world, and prefer his own good, and the continuance of his own good fortune and life, to that of the rest of the world!

457. Each one is all in all to himself; for he being dead, all is dead to him. Hence it comes that each believes himself to be all in all to everybody. We must not judge of nature by ourselves, but by it.

458. “All that is in the world is the lust of the flesh, or the lust of the eyes, or the pride of life; libido¹²⁹ sentiendi, libido sciendi, libido dominandi.”10 Wretched is the cursed land which these three rivers of fire enflame rather than water! Happy they who, on these rivers, are not overwhelmed nor carried away, but are immovably fixed¹³⁰, not standing¹³¹ but seated on a low and secure base, whence they do not rise before the light, but, having rested in peace, stretch out their hands to Him, who must lift them up, and make them stand upright and firm in the porches of the holy Jerusalem! There pride can no longer assail¹³² them nor cast them down; and yet they weep, not to see all those perishable¹³³ things swept away by the torrents¹³⁴, but at the remembrance of their loved country, the heavenly Jerusalem, which they remember without ceasing during their prolonged exile.

459. The rivers of Babylon rush and fall and sweep away.

O holy Zion, where all is firm and nothing falls!

We must sit upon the waters, not under them or in them, but on them; and not standing but seated; being seated to be humble, and being above them to be secure. But we shall stand in the porches of Jerusalem.

Let us see if this pleasure is stable or transitory; if it pass away, it is a river of Babylon.

460. The lust of the flesh, the lust of the eyes, pride, etc. — There are three orders of things: the flesh, the spirit, and the will. The carnal are the rich and kings; they have the body as their object. Inquirers and scientists; they have the mind as their object. The wise; they have righteousness as their object.

God must reign¹³⁵ over all, and all men must be brought back to Him. In things of the flesh lust reigns¹³⁶ specially¹³⁷; in intellectual matters, inquiry¹³⁸ specially; in wisdom, pride specially. Not that a man cannot boast of wealth or knowledge, but it is not the place for pride; for in granting to a man that he is learned, it is easy to convince him that he is wrong to be proud. The proper place for pride is in wisdom, for it cannot be granted to a man that he has made himself wise, and that he is wrong to be proud; for that is right. Now God alone gives wisdom, and that is why Qui gloriatur, in Domino glorietur.11

461. The three lusts have made three sects; and the philosophers have done no other thing than follow one of the three lusts.

462. Search for the true good. — Ordinary men place the good in fortune and external goods, or at least in amusement. Philosophers have shown the vanity of all this and have placed it where they could.

463. Philosophers. — They believe that God alone is worthy⁵⁰ to be loved and admired; and they have desired to be loved and admired of men and do not know their own corruption. If they feel full of feelings of love and admiration¹³⁹ and find therein their chief delight, very well, let them think themselves good. But if they find themselves averse to Him, if they have no inclination¹⁴⁰ but the desire to establish themselves in the esteem of men, and if their whole perfection consists only in making men — but without constraint¹⁴¹ — find their happiness in loving them, I declare that this perfection is horrible. What! they have known God and have not desired solely¹⁴² that men should love Him, but that men should stop short at them! They have wanted to be the object of the voluntary delight of men.

464. Philosophers. — We are full of things which take us out of ourselves.

Our instinct makes us feel that we must seek our happiness outside ourselves. Our passions impel¹⁴³ us outside, even when no objects present themselves to excite them. External objects tempt us of themselves, and call to us, even when we are not thinking of them. And thus philosophers have said in vain: “Retire within yourselves, you will find your good there.” We do not believe them, and those who believe them are the most empty and the most foolish.

465. The Stoics say, “Retire within yourselves; it is there you will find your rest.”

And that is not true.

Others say, “Go out of yourselves; seek happiness in amusement.” And this is not true. Illness comes.

Happiness is neither without us nor within us. It is in God, both without us and within us.

466. Had Epictetus seen the way perfectly¹⁴⁴, he would have said to men, “You follow a wrong road”; he shows that there is another, but he does not lead to it. It is the way of willing what God wills. Jesus Christ alone leads to it: Via, veritas.12 The vices of Zeno himself.

467. The reason of effects. — Epictetus. Those who say, “You have a headache”; this is not the same thing. We are assured of health, and not of justice; and in fact his own was nonsense.

And yet he believed it demonstrable, when he said, “It is either in our power or it is not.” But he did not perceive that it is not in our power to regulate the heart, and he was wrong to infer from this the fact that there were some Christians.

468. No other religion has proposed to men to hate themselves. No other religion, then, can please those who hate themselves, and who seek a Being truly lovable. And these, if they had never heard of the religion of a God humiliated¹⁴⁵, would embrace it at once.

469. I feel that I might not have been; for the Ego¹⁴⁶ consists in my thoughts. Therefore I, who think, would not have been, if my mother had been killed before I had life. I am not, then, a necessary being. In the same way I am not eternal or infinite; but I see plainly that there exists in nature a necessary Being, eternal and infinite.

470. “Had I seen a miracle,” say men, “I should become converted.” How can they be sure they would do a thing of the nature of which they are ignorant? They imagine that this conversion¹⁴⁷ consists in a worship of God which is like commerce, and in a communion such as they picture to themselves. True religion consists in annihilating¹⁴⁸ self before that Universal Being, whom we have so often provoked, and who can justly destroy us at any time; in recognising that we can do nothing without Him, and have deserved nothing from Him but His displeasure. It consists in knowing that there is an unconquerable opposition between us and God, and that without a mediator¹⁴⁹ there can be no communion with Him.

471. It is unjust that men should attach themselves to me, even though they do it with pleasure and voluntarily. I should deceive those in whom I had created this desire; for I am not the end of any, and I have not the wherewithal to satisfy them. Am I not about to die? And thus the object of their attachment¹⁵⁰ will die. Therefore, as I would be blamable in causing a falsehood to be believed, though I should employ gentle persuasion¹⁵¹, though it should be believed with pleasure, and though it should give me pleasure; even so I am blamable in making myself loved and if I attract persons to attach themselves to me. I ought to warn those who are ready to consent to a lie that they ought not to believe it, whatever advantage comes to me from it; and likewise that they ought not to attach themselves to me; for they ought to spend their life and their care in pleasing God, or in seeking Him.

472. Self-will will never be satisfied, though it should have command of all it would; but we are satisfied from the moment we renounce¹⁵² it. Without it we cannot be discontented; with it we cannot be content.

473. Let us imagine a body full of thinking members.

474. Members. To commence with that. — To regulate the love which we owe to ourselves, we must imagine a body full of thinking members, for we are members of the whole, and must see how each member should love itself, etc. . . .

475. If the feet and the hands had a will of their own, they could only be in their order in submitting this particular will to the primary will which governs the whole body. Apart from that, they are in disorder¹⁵³ and mischief¹⁵⁴; but in willing only the good of the body, they accomplish their own good.

476. We must love God only and hate self only.

If the foot had always been ignorant that it belonged to the body, and that there was a body on which it depended, if it had only had the knowledge and the love of self, and if it came to know that it belonged to a body on which it depended, what regret, what shame for its past life, for having been useless to the body which inspired its life, which would have annihilated¹⁵⁵ it if it had rejected it and separated it from itself, as it kept itself apart from the body! What prayers for its preservation¹⁵⁶ in it! And with what submission⁸⁸ would it allow itself to be governed by the will which rules the body, even to consenting, if necessary, to be cut off, or it would lose its character as member! For every member must be quite willing to perish for the body, for which alone the whole is.

477. It is false that we are worthy of the love of others; it is unfair that we should desire it. If we were born reasonable and impartial¹⁵⁷, knowing ourselves and others, we should not give this bias¹⁵⁸ to our will. However, we are born with it; therefore born unjust, for all tends to self. This is contrary to all order. We must consider the general good; and the propensity¹⁵⁹ to self is the beginning of all disorder, in war, in politics, in economy, and in the particular body of man. The will is therefore depraved.

If the members of natural and civil communities tend towards the weal of the body, the communities themselves ought to look to another more general body of which they are members. We ought, therefore, to look to the whole. We are, therefore, born unjust and depraved.

478. When we want to think of God, is there nothing which turns us away, and tempts¹⁶⁰ us to think of something else? All this is bad, and is born in us.

479. If there is a God, we must love Him only and not the creatures of a day. The reasoning of the ungodly in the Book of Wisdom is only based upon the nonexistence of God. “On that supposition,” say they, “let us take delight in the creatures.” That is the worst that can happen. But if there were a God to love, they would not have come to this conclusion, but to quite the contrary. And this is the conclusion of the wise: “There is a God; let us therefore not take delight in the creatures.”

Therefore all that incites¹⁶¹ us to attach ourselves to the creatures is bad; since it prevents us from serving God if we know Him, or from seeking Him if we know Him not. Now we are full of lust. Therefore we are full of evil; therefore we ought to hate ourselves and all that excited us to attach ourselves to any other object than God only.

480. To make the members happy, they must have one will and submit it to the body.

481. The examples of the noble deaths of the Lacedaemonians and others scarce touch us. For what good is it to us? But the example of the death of the martyrs¹⁶² touches us; for they are “our members.” We have a common tie with them. Their resolution can form ours, not only by example, but because it has perhaps deserved ours. There is nothing of this in the examples of the heathen. We have no tie with them; as we do not become rich by seeing a stranger who is so, but in fact by seeing a father or a husband who is so.

482. Morality. — God having made the heavens and the earth, which do not feel the happiness of their being, He has willed to make beings who should know it, and who should compose a body of thinking members. For our members do not feel the happiness of their union, of their wonderful intelligence, of the care which has been taken to infuse into them minds, and to make them grow and endure. How happy they would be if they saw and felt it! But for this they would need to have intelligence to know it, and good-will to consent to that of the universal soul. But if, having received intelligence, they employed it to retain nourishment¹⁶³ for themselves without allowing it to pass to the other members, they would be not only unjust, but also miserable, and would hate rather than love themselves; their blessedness, as well as their duty, consisting in their consent to the guidance of the whole soul to which they belong, which loves them better than they love themselves.

483. To be a member is to have neither life, being, nor movement, except through the spirit of the body, and for the body.

The separate member, seeing no longer the body to which it belongs, has only a perishing and dying existence. Yet it believes it is a whole, and, seeing not the body on which it depends, it believes it depends only on self and desires to make itself both centre and body. But not having in itself a principle of life, it only goes astray and is astonished in the uncertainty of its being; perceiving in fact that it is not a body, and still not seeing that it is a member of a body. In short, when it comes to know itself, it has returned, as it were, to its own home, and loves itself only for the body. It deplores¹⁶⁴ its past wanderings.

It cannot by its nature love any other thing, except for itself and to subject it to self, because each thing loves itself more than all. But, in loving the body, it loves itself, because it only exists in it, by it, and for it. Qui adhaeret Deo unus spiritus est.13

The body loves the hand; and the hand, if it had a will, should love itself in the same way as it is loved by the soul. All love which goes beyond this is unfair.

Adhaerens Deo unus spiritus est. We love ourselves, because we are members of Jesus Christ. We love Jesus Christ, because He is the body of which we are members. All is one, one is in the other, like the Three Persons.

484. Two laws suffice to rule the whole Christian Republic better than all the laws of statecraft.

485. The true and only virtue, then, is to hate self (for we are hateful on account of lust) and to seek a truly lovable being to love. But as we cannot love what is outside ourselves, we must love a being who is in us and is not ourselves; and that is true of each and all men. Now, only the Universal Being is such. The kingdom of God is within us; the universal good is within us, is ourselves — and not ourselves.

486. The dignity of man in his innocence consisted in using and having dominion¹⁶⁵ over the creatures, but now in separating himself from them and subjecting himself to them.

487. Every religion is false which, as to its faith, does not worship one God as the origin of everything and which, as to its morality, does not love one only God as the object of everything.

488. . . . But it is impossible that God should ever be the end, if He is not the beginning. We lift our eyes on high, but lean upon the sand; and the earth will dissolve, and we shall fall whilst looking at the heavens.

489. If there is one sole source of everything, there is one sole end of everything; everything through Him, everything for Him. The true religion, then, must teach us to worship Him only, and to love Him only. But as we find ourselves unable to worship what we know not, and to love any other object but ourselves, the religion which instructs us in these duties must instruct us also of this inability, and teach us also the remedies for it. It teaches us that by one man all was lost, and the bond broken between God and us, and that by one man the bond is renewed.

We are born so averse to this love of God, and it is so necessary, that we must be born guilty, or God would be unjust.

490. Men, not being accustomed to form merit, but only to recompense it where they find it formed, judge of God by themselves.

491. The true religion must have as a characteristic the obligation to love God. This is very just, and yet no other religion has commanded this; ours has done so. It must also be aware of human lust and weakness; ours is so. It must have adduced remedies for this; one is prayer. No other religion has asked of God to love and follow Him.

492. He who hates not in himself his self-love, and that instinct which leads him to make himself God, is indeed blinded. Who does not see that there is nothing so opposed to justice and truth? For it is false that we deserve this, and it is unfair and impossible to attain it, since all demand the same thing. It is, then, a manifest injustice which is innate¹⁶⁶ in us, of which we cannot get rid, and of which we must get rid.

Yet no religion has indicated that this was a sin; or that we were born in it; or that we were obliged to resist it; or has thought of giving us remedies for it.

493. The true religion teaches our duties; our weaknesses, pride, and lust; and the remedies, humility and mortification¹⁶⁷.

494. The true religion must teach greatness and misery; must lead to the esteem and contempt of self, to love and to hate.

495. If it is an extraordinary blindness to live without investigating what we are, it is a terrible one to live an evil life, while believing in God.

496. Experience makes us see an enormous difference between piety¹⁶⁸ and goodness.

497. Against those who, trusting to the mercy of God, live heedlessly, without doing good works. — As the two sources of our sins are pride and sloth, God has revealed to us two of His attributes to cure them, mercy and justice. The property of justice is to humble pride, however holy may be our works, et non intres injudicium, etc.; and the property of mercy is to combat sloth by exhorting¹⁶⁹ to good works, according to that passage: “The goodness of God leadeth to repentance¹⁷⁰, and that other of the Ninevites: “Let us do penance¹⁷² to see if peradventure He will pity us.” And thus mercy is so far from authorising slackness that it is on the contrary the quality which formally attacks it; so that instead of saying, “If there were no mercy in God we should have to make every kind of effort after virtue,” we must say, on the contrary, that it is because there is mercy in God that we must make every kind of effort.

498. It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion which begins in us, but from the irreligion which is still there. If our senses were not opposed to penitence, and if our corruption were not opposed to the purity of God, there would be nothing in this painful to us. We suffer only in proportion as the vice which is natural to us resists supernatural grace. Our heart feels torn asunder¹⁷³ between these opposed efforts. But it would be very unfair to impute¹⁷⁴ this violence to God, who is drawing us on, instead of to the world, which is holding us back. It is as a child, which a mother tears from the arms of robbers, in the pain it suffers, should love the loving and legitimate¹⁷⁵ violence of her who procures¹⁷⁶ its liberty, and detest¹⁷⁷ only the impetuous and tyrannical violence of those who detain it unjustly. The most cruel war which God can make with men in this life is to leave them without that war which He came to bring. “I came to send war,” He says, “and to teach them of this war. I came to bring fire and the sword.” Before Him the world lived in this false peace.

499. External works. — There nothing so perilous¹⁷⁸ as what pleases God and man. For those states, which please God and man, have one property which pleases God, and another which pleases men; as the greatness of Saint Teresa. What pleased God was her deep humility in the midst of her revelations; what pleased men was her light. And so we torment ourselves to imitate her discourses¹⁸⁰, thinking to imitate her conditions, and not so much to love what God loves and to put ourselves in the state which God loves.

It is better not to fast, and be thereby¹⁸¹ humbled, than to fast and be self-satisfied therewith. The Pharisee and the Publican.

What use will memory be to me, if it can alike hurt and help me, and all depends upon the blessing¹⁸² of God, who gives only to things done for Him, according to His rules and in His ways, the manner being thus as important as the thing and perhaps more; since God can bring forth¹⁸³ good out of evil, and without God we bring forth evil out of good?

500. The meaning of the words, good and evil.

501. First step: to be blamed for doing evil, and praised for doing good.

Second step: to be neither praised nor blamed.

502. Abraham took nothing for himself, but only for his servants. So the righteous man takes for himself nothing of the world, nor of the applause of the world, but only for his passions, which he uses as their master, saying to the one, “Go,” and to another, “Come.” Sub te erit appetitus tuus.14 The passions thus subdued¹⁸⁴ are virtues¹⁸⁵. Even God attributes to Himself avarice¹⁸⁶, jealousy¹⁸⁷, anger; and these are virtues as well as kindness, pity, constancy, which are also passions. We must employ them as slaves, and, leaving to them their food, prevent the soul from taking any of it, For, when the passions become masters, they are vices; and they give their nutriment to the soul, and the soul nourishes itself upon it and is poisoned.

503. Philosophers have consecrated¹⁸⁸ the vices by placing them in God Himself. Christians have consecrated the virtues.

504. The just man acts by faith in the least things; when he reproves his servants, he desires their conversion by the Spirit of God, and prays God to correct them; and he expects as much from God as from his own reproofs¹⁸⁹, and prays God to bless his corrections. And so in all his other actions he proceeds with the Spirit of God; and his actions deceive us by reason of the . . . or suspension of the Spirit of God in him; and he repents¹⁹⁰ in his affliction.

505. All things can be deadly to us, even the things made to serve us; as in nature walls can kill us, and stairs can kill us, if we do not walk circumspectly¹⁹¹.

The least movement affects all nature; the entire sea changes because of a rock. Thus, in grace, the least action affects everything by its consequences; therefore everything is important.

In each action we must look beyond the action at our past, present, and future state, and at others whom it affects, and see the relations of all those things. And then we shall be very cautious.

506. Let God not impute to us our sins, that is to say, all the consequences and results of our sins, which are dreadful, even those of the smallest faults, if we wish to follow them out mercilessly!

507. The spirit of grace; the hardness of the heart; external circumstances.

508. Grace is indeed needed to turn a man into a saint; and he who doubts it does not know what a saint or a man is.

509. Philosophers. — A fine thing to cry to a man who does not know himself, that he should come of himself to God! And a fine thing to say so to a man who does know himself!

510. Man is not worthy of God, but he is not incapable of being made worthy.

It is unworthy of God to unite Himself to wretched man; but it is not unworthy of God to pull him out of his misery.

511. If we would say that man is too insignificant¹⁹² to deserve communion with God, we must indeed be very great to judge of it.

512. It is, in peculiar¹⁹³ phraseology, wholly the body of Jesus Christ, but it cannot be said to be the whole body of Jesus Christ. The union of two things without change does not enable us to say that one becomes the other; the soul thus being united to the body, the fire to the timber, without change. But change is necessary to make the form of the one become the form of the other; thus the union of the Word to man. Because my body without my soul would not make the body of a man; therefore my soul united to any matter whatsoever¹⁹⁴ will make my body. It does not distinguish the necessary condition from the sufficient condition; the union is necessary, but not sufficient. The left arm is not the right.

Impenetrability is a property of matter.

Identity de numero in regard to the same time requires the identity of matter.

Thus if God united my soul to a body in China, the same body, idem numero would be in China.

The same river which runs there is idem numero as that which runs at the same time in China.

513. Why God has established prayer.

1. To communicate to His creatures the dignity of causality.

2. To teach us from whom our virtue comes.

3. To make us deserve other virtues by work.

(But to keep His own pre-eminence, He grants prayer to whom He pleases.)

Objection: But we believe that we hold prayer of ourselves.

This is absurd; for since, though having faith, we cannot have virtues, how should we have faith? Is there a greater distance between infidelity and faith than between faith and virtue?

Merit. This word is ambiguous.

Meruit habere Redemptorem.15

Meruit tam sacra membra tangere.16

Digno tam sacra membra tangere.17

Non sum dignus.18

Qui manducat indignus.19

Dignus est accipere.20

Dignare me.21

God is only bound according to His promises. He has promised to grant justice to prayers; He has never promised prayer only to the children of promise.

Saint Augustine has distinctly said that strength would be taken away from the righteous. But it is by chance that he said it; for it might have happened that the occasion of saying it did not present itself. But his principles make us see that, when the occasion for it presented itself, it was impossible that he should not say it, or that he should say anything to the contrary. It is then rather that he was forced to say it, when the occasion presented itself, than that he said it, when the occasion presented itself, the one being of necessity, the other of chance. But the two are all that we can ask.

514. “Work out your own salvation with fear.”

Proofs of prayer. Petenti dabitur.22

Therefore it is in our power to ask. On the other hand, there is God. So it is not in our power, since the obtaining of (the grace) to pray to Him is not in our power. For since salvation is not in us, and the obtaining of such grace is from Him, prayer is not in our power.

The righteous man should then hope no more in God, for he ought not to hope, but to strive to obtain what he wants.

Let us conclude then that, since man is now unrighteous since the first sin, and God is unwilling¹⁹⁵ that he should thereby not be estranged from Him, it is only by a first effect that he is not estranged.

Therefore, those who depart from God have not this first effect without which they are not estranged from God, and those who do not depart from God have this first effect. Therefore, those whom we have seen possessed for some time of grace by this first effect, cease to pray, for want of this first effect.

Then God abandons the first in this sense.

515. The elect will be ignorant of their virtues, and the outcast of the greatness of their sins: “Lord, when saw we Thee an hungered, thirsty”? etc.

516. Romans 3. 27. Boasting is excluded. By what law? Of works? Nay¹⁹⁶, but by faith. Then faith is not within our power like the deeds of the law, and it is given to us in another way.

517. Comfort yourselves. It is not from yourselves that you should expect grace; but, on the contrary, it is in expecting nothing from yourselves that you must hope for it.

518. Every condition, and even the martyrs, have to fear, according to Scripture. The greatest pain of purgatory¹⁹⁷ is the uncertainty of the judgement. Deus absconditus.23

519. John 8. Multi crediderunt in eum. Dicebat ergo Jesus: “Si manseritis . . . VERE mei discipuli eritis, et VERITAS LIBERABIT VOS.” Responderunt: “Semen Abrahae sumus, et nemini servimus unquam.”24

There is a great difference between disciples¹⁹⁸ and true disciples. We recognise them by telling them that the truth will make them free; for if they answer that they are free and that it is in their power to come out of slavery to the devil, they are indeed disciples, but not true disciples.

520. The law has not destroyed nature, but has instructed it; grace has not destroyed the law, but has made it act. Faith received at baptism is the source of the whole life of Christians and of the converted.

521. Grace will always be in the world, and nature also; so that the former is in some sort natural. And thus there will always be Pelagians, and always Catholics, and always strife¹⁹⁹; because the first birth makes the one, and the grace of the second birth the other.

522. The law imposed what it did not give. Grace gives what it imposes.

523. All faith consists in Jesus Christ and in Adam, and all morality in lust and in grace.

524. There is no doctrine more appropriate to man than this, which teaches him his double capacity of receiving and of losing grace, because of the double peril¹⁷⁹ to which he is exposed, of despair or of pride.

525. The philosophers did not prescribe feelings suitable to the two states.

They inspired feelings of pure greatness, and that is not man’s state.

They inspired feelings of pure littleness, and that is not man’s state.

There must be feelings of humility, not from nature, but from penitence, not to rest in them, but to go on to greatness. There must be feelings of greatness, not from merit, but from grace, and after having passed through humiliation²⁰⁰.

526. Misery induces despair, pride induces presumption. The Incarnation shows man the greatness of his misery by the greatness of the remedy which he required.

527. The knowledge of God without that of man’s misery causes pride. The knowledge of man’s misery without that of God causes despair. The knowledge of Jesus Christ constitutes the middle course, because in Him we find both God and our misery.

528. Jesus Christ is a God whom we approach without pride and before whom we humble ourselves without despair.

529. . . . Not a degradation²⁰¹ which renders us incapable of good, nor a holiness exempt from evil.

530. A person told me one day that on coming from confession²⁰² he felt great joy and confidence. Another told me that he remained in fear. Whereupon I thought that these two together would make one good man, and that each was wanting in that he had not the feeling of the other. The same often happens in other things.

531. He who knows the will of his master will be beaten with more blows, because of the power he has by his knowledge. Qui justus est, justificetur adhuc,25 because of the power he has by justice. From him who has received most, will the greatest reckoning be demanded, because of the power he has by this help.

532. Scripture has provided passages of consolation and of warning for all conditions.

Nature seems to have done the same thing by her two infinities²⁰³, natural and moral; for we shall always have the higher and the lower, the more clever and the less clever, the most exalted²⁰⁴ and the meanest, in order to humble our pride and exalt¹⁰³ our humility.

533. Comminutum cor (Saint Paul).26 This is the Christian character. Alba has named you, I know you no more (Corneille). That is the inhuman²⁰⁵ character. The human character is the opposite.

534. There are only two kinds of men: the righteous who believe themselves sinners; the rest, sinners, who believe themselves righteous.

535. We owe a great debt to those who point out faults. For they mortify²⁰⁶ us. They teach us that we have been despised. They do not prevent our being so in the future; for we have many other faults for which we may be despised. They prepare for us the exercise of correction and freedom from fault.

536. Man is so made that by continually telling him he is a fool he believes it, and by continually telling it to himself he makes himself believe it. For man holds an inward talk with his self alone, which it behoves him to regulate well: Corrumpunt bonos mores²⁰⁷ colloquia prava.27 We must keep silent as much as possible and talk with ourselves only of God, whom we know to be true; and thus we convince ourselves of the truth.

537. Christianity is strange. It bids man recognise that he is vile, even abominable²⁰⁸, and bids him desire to be like God. Without such a counterpoise, this dignity would make him horribly vain, or this humiliation would make him terribly abject²⁰⁹.

538. With how little pride does a Christian believe himself united to God! With how little humiliation does he place himself on a level with the worms of earth!

A glorious manner to welcome life and death, good and evil!

539. What difference in point of obedience²¹⁰ is there between a soldier and a Carthusian monk²¹¹? For both are equally under obedience and dependent, both engaged in equally painful exercises. But the soldier always hopes to command and never attains²¹² this, for even captains and princes are ever slaves and dependants²¹³; still he ever hopes and ever works to attain this. Whereas the Carthusian monk makes a vow²¹⁴ to be always dependent. So they do not differ in their perpetual thraldom²¹⁵, in which both of them always exist, but in the hope, which one always has, and the other never.

540. The hope which Christians have of possessing an infinite good is mingled²¹⁶ with real enjoyment²¹⁷ as well as with fear; for it is not as with those who should hope for a kingdom, of which they, being subjects, would have nothing; but they hope for holiness, for freedom from injustice, and they have something of this.

541. None is so happy as a true Christian, nor so reasonable, virtuous²¹⁸, or amiable²¹⁹.

542. The Christian religion alone makes man altogether lovable and happy. In honesty, we cannot perhaps be altogether lovable and happy.

543. Preface. — The metaphysical proofs of God are so remote from the reasoning of men, and so complicated, that they make little impression; and if they should be of service to some, it would be only during the moment that they see such demonstration²²⁰; but an hour afterwards they fear they have been mistaken.

Quod curiositate cognoverunt superbia amiserunt.28

This is the result of the knowledge of God obtained without Jesus Christ; it is communion without a mediator with the God whom they have known without a mediator. Whereas those who have known God by a mediator know their own wretchedness.

544. The God of the Christians is a God who makes the soul feel that He is her only good, that her only rest is in Him, that her only delight is in loving Him; and who makes her at the same time abhor²²¹ the obstacles which keep her back and prevent her from loving God with all her strength. Self-love and lust, which hinder us, are unbearable²²² to her. Thus God makes her feel that she has this root of self-love which destroys her, and which He alone can cure.

545. Jesus Christ did nothing but teach men that they loved themselves, that they were slaves, blind, sick, wretched, and sinners; that He must deliver them, enlighten, bless, and heal them; that this would be effected by hating self, and by following Him through suffering and the death on the cross.

546. Without Jesus Christ man must be in vice and misery; with Jesus Christ man is free from vice and misery; in Him is all our virtue and all our happiness. Apart from Him there is but vice, misery, darkness, death, despair.

547. We know God only by Jesus Christ. Without this mediator, all communion with God is taken away; through Jesus Christ we know God. All those who have claimed to know God, and to prove Him without Jesus Christ, have had only weak proofs. But in proof of Jesus Christ we have the prophecies, which are solid and palpable proofs. And these prophecies, being accomplished²²³ and proved true by the event, mark the certainty of these truths and, therefore, the divinity of Christ. In Him, then, and through Him, we know God. Apart from Him, and without the Scripture, without original sin, without a necessary mediator promised and come, we cannot absolutely prove God, nor teach right doctrine and right morality. But through Jesus Christ, and in Jesus Christ, we prove God, and teach morality and doctrine. Jesus Christ is, then, the true God of men.

But we know at the same time our wretchedness; for this God is none other than the Saviour²²⁴ of our wretchedness. So we can only know God well by knowing our iniquities²²⁵. Therefore those who have known God, without knowing their wretchedness, have not glorified²²⁶ Him, but have glorified themselves. Quia . . . non cognovit per sapientiam . . . placuit Deo per stultitiam praedicationis salvos facere.29

548. Not only do we know God by Jesus Christ alone, but we know ourselves only by Jesus Christ. We know life and death only through Jesus Christ. Apart from Jesus Christ, we do not know what is our life, nor our death, nor God, nor ourselves.

Thus without the Scripture, which has Jesus Christ alone for its object, we know nothing, and see only darkness and confusion in the nature of God and in our own nature.

549. It is not only impossible but useless to know God without Jesus Christ. They have not departed from Him, but approached; they have not humbled themselves, but . . .

Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus est, adscribat sibi.30

550. I love poverty because He loved it. I love riches because they afford me the means of helping²²⁷ the very poor. I keep faith with everybody; I do not render evil to those who wrong me, but I wish them a lot like mine, in which I receive neither evil nor good from men. I try to be just, true, sincere, and faithful to all men; I have a tender heart for those to whom God has more closely united me; and whether I am alone, or seen of men, I do all my actions in the sight of God, who must judge of them, and to whom I have consecrated them all.

These are my sentiments; and every day of my life I bless my Redeemer, who has implanted them in me, and who, of a man full of weakness, of miseries²²⁸, of lust, of pride, and of ambition, has made a man free from all these evils by the power of His grace, to which all the glory of it is due, as of myself I have only misery and error.

551. Dignior plagis quam osculis non timeo quia amo.31

552. The Sepulchre of Jesus Christ. — Jesus Christ was dead, but seen on the Cross. He was dead, and hidden in the Sepulchre.

Jesus Christ was buried by the saints alone.

Jesus Christ wrought²²⁹ no miracle at the Sepulchre.

Only the saints entered it.

It is there, not on the Cross, that Jesus Christ takes a new life.

It is the last mystery of the Passion and the Redemption.

Jesus Christ had nowhere to rest on earth but in the Sepulchre. His enemies only ceased to persecute²³⁰ Him at the Sepulchre.

553. The Mystery of Jesus. — Jesus suffers in His passions the torments²³¹ which men inflict²³² upon Him; but in His agony He suffers the torments which He inflicts²³³ on himself; turbare semetipsum.32 This is a suffering from no human, but an almighty²³⁴ hand, for He must be almighty to bear it.

Jesus seeks some comfort at least in His three dearest friends, and they are asleep. He prays them to bear with Him for a little, and they leave Him with entire indifference²³⁵, having so little compassion that it could not prevent their sleeping even for a moment. And thus Jesus was left alone to the wrath²³⁶ of God.

Jesus is alone on the earth, without any one not only to feel and share His suffering, but even to know of it; He and Heaven were alone in that knowledge.

Jesus is in a garden, not of delight as the first Adam, where he lost himself and the whole human race, but in one of agony, where He saved himself and the whole human race.

He suffers this affliction and this desertion in the horror of night.

I believe that Jesus never complained but on this single occasion; but then He complained as if he could no longer bear His extreme suffering. “My soul is sorrowful, even unto death.”

Jesus seeks companionship and comfort from men. This is the sole occasion in all His life, as it seems to me. But He receives it not, for His disciples are asleep. Jesus will be in agony even to the end of the world. We must not sleep during that time.

Jesus, in the midst of this universal desertion, including that of His own friends chosen to watch with Him, finding them asleep, is vexed²³⁷ because of the danger to which they expose, not Him, but themselves; He cautions them for their own safety and their own good, with a sincere tenderness for them during their ingratitude²³⁸, and warns them that the spirit is willing and the flesh weak.

Jesus, finding them still asleep, without being restrained by any consideration for themselves or for Him, has the kindness not to waken them and leaves them in repose²³⁹.

Jesus prays, uncertain of the will of His Father, and fears death; but, when He knows it, He goes forward to offer Himself to death. Eamus.33 Processit (John).34

Jesus asked of men and was not heard.

Jesus, while His disciples slept, wrought their salvation. He has wrought that of each of the righteous while they slept, both in their nothingness before their birth, and in their sins after their birth.

He prays only once that the cup pass away, and then with submission; and twice that it come if necessary.

Jesus is weary.

Jesus, seeing all His friends asleep and all His enemies wakeful, commits Himself entirely²⁴⁰ to His Father.

Jesus does not regard in Judas his enmity, but the order of God, which He loves and admits, since He calls him friend.

Jesus tears Himself away from His disciples to enter into His agony; we must tear ourselves away from our nearest and dearest to imitate Him.

Jesus being in agony and in the greatest affliction, let us pray longer.

We implore²⁴¹ the mercy of God, not that He may leave us at peace in our vices, that He may deliver us from them.

If God gave us masters by His own hand, oh! how necessary for us to obey them with a good heart! Necessity and events follow infallibly.

“Console thyself, thou wouldst not seek Me, if thou hadst not found Me.

“I thought of thee in Mine agony, I have sweated such drops of blood for thee.

“It is tempting²⁴² Me rather than proving thyself, to think if thou wouldst do such and such a thing on an occasion which has not happened; I shall act in thee if it occur.

“Let thyself be guided by My rules; see how well I have led the Virgin²⁴³ and the saints who have let Me act in them.

“The Father loves all that I do.

“Dost thou wish that it always cost Me the blood of My humanity, without thy shedding tears?

“Thy conversion is My affair; fear not, and pray with confidence as for Me.

“I am present with thee by My Word in Scripture, by My Spirit in the Church and by inspiration, by My power in the priests, by My prayer in the faithful.

“Physicians will not heal thee, for thou wilt²⁴⁴ die at last. But it is I who heal thee and make the body immortal¹²¹.

“Suffer bodily chains and servitude, I deliver thee at present only from spiritual servitude.

“I am more a friend to thee than such and such an one, for I have done for thee more then they; they would not have suffered what I have suffered from thee, and they would not have died for thee as I have done in the time of thine infidelities and cruelties, and as I am ready to do, and do, among My elect and at the Holy Sacrament.”

“If thou knewest thy sins, thou wouldst lose heart.”

I shall lose it then, Lord, for on Thy assurance I believe their malice²⁴⁵.

“No, for I, by whom thou learnest, can heal thee of them, and what I say to thee is a sign that I will heal thee. In proportion to thy expiation²⁴⁶ of them, thou wilt know them, and it will be said to thee: ‘Behold thy sins are forgiven thee.’ Repent¹⁷¹, then, for thy hidden sins, and for the secret malice of those which thou knowest.”

Lord, I give Thee all.

“I love thee more ardently²⁴⁷ than thou hast loved thine abominations, ut immundus pro² luto.

“To Me be the glory, not to thee, worm of the earth.

“Ask thy confessor, when My own words are to thee occasion of evil, vanity, or curiosity.”

I see in me depths of pride, curiosity, and lust. There is no relation between me and God, nor Jesus Christ the Righteous. But He has been made sin for me; all Thy scourges²⁴⁸ are fallen upon Him. He is more abominable than I, and, far from abhorring²⁴⁹ me, He holds Himself honoured that I go to Him and succour Him.

But He has healed Himself, and still more so will He heal me.

I must add my wounds to His, and join myself to Him; and He will save me in saving Himself. But this must not be postponed²⁵⁰ to the future.

Eritis sicut dii scientes bonum et malum.35 Each one creates his god, when judging, “This is good or bad”; and men mourn or rejoice too much at events.

Do little things as though they were great, because of the majesty of Jesus Christ who does them in us and who lives our life; and do the greatest things as though they were little and easy, because of His omnipotence²⁵¹.

554. It seems to me that Jesus Christ only allowed His wounds to be touched after His resurrection: Noli me tangere.36 We must unite ourselves only to His sufferings.

At the Last Supper He gave Himself in communion as about to die; to the disciples at Emmaus as risen from the dead; to the whole Church as ascended²⁵² into heaven.

555. “Compare not thyself with others, but with Me. If thou dost not find Me in those with whom thou comparest thyself, thou comparest thyself to one who is abominable. If thou findest Me in them, compare thyself to Me. But whom wilt thou compare? Thyself, or Me in thee? If it is thyself, it is one who is abominable. If it is I, thou comparest Me to Myself. Now I am God in all.

“I speak to thee, and often counsel thee, because thy director cannot speak to thee, for I do not want thee to lack a guide.

“And perhaps I do so at his prayers, and thus he leads thee without thy seeing it. Thou wouldst not seek Me, if thou didst not possess Me.

“Be not therefore troubled.”

1 motive   

n.动机，目的；adv.发动的，运动的

参考例句：

• The police could not find a motive for the murder.警察不能找到谋杀的动机。
• He had some motive in telling this fable.他讲这寓言故事是有用意的。

2 pro   

n.赞成，赞成的意见，赞成者

参考例句：

• The two debating teams argued the question pro and con.辩论的两组从赞成与反对两方面辩这一问题。
• Are you pro or con nuclear disarmament?你是赞成还是反对核裁军？

3 inadequate   

adj.(for,to)不充足的，不适当的

参考例句：

• The supply is inadequate to meet the demand.供不应求。
• She was inadequate to the demands that were made on her.她还无力满足对她提出的各项要求。

4 immutable   

adj.不可改变的，永恒的

参考例句：

• Nothing in the world is immutable.世界没有一成不变的东西。
• They free our minds from considering our world as fixed and immutable.它们改变着人们将世界看作是永恒不变的观点。

5 Forsaken   

adj. 被遗忘的, 被抛弃的 动词forsake的过去分词

参考例句：

• He was forsaken by his friends. 他被朋友们背弃了。
• He has forsaken his wife and children. 他遗弃了他的妻子和孩子。

6 vice   

n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的

参考例句：

• He guarded himself against vice.他避免染上坏习惯。
• They are sunk in the depth of vice.他们堕入了罪恶的深渊。

7 leeks   

韭葱( leek的名词复数 )

参考例句：

• Leeks and potatoes go well together in a soup. 汤中放韭菜和土豆尝起来很对味。
• When I was young I grew some leeks in a pot. 小时候我曾在花盆里种了些韭葱。

8 sects   

n.宗派，教派( sect的名词复数 )

参考例句：

• Members of these sects are ruthlessly persecuted and suppressed. 这些教派的成员遭到了残酷的迫害和镇压。 来自《简明英汉词典》
• He had subdued the religious sects, cleaned up Saigon. 他压服了宗教派别，刷新了西贡的面貌。 来自辞典例句

9 sect   

n.派别，宗教，学派，派系

参考例句：

• When he was sixteen he joined a religious sect.他16岁的时候加入了一个宗教教派。
• Each religious sect in the town had its own church.该城每一个宗教教派都有自己的教堂。

10 calves   

n.(calf的复数)笨拙的男子，腓；腿肚子( calf的名词复数 )；牛犊；腓；小腿肚v.生小牛( calve的第三人称单数 )；（冰川）崩解；生（小牛等），产（犊）；使（冰川）崩解

参考例句：

• a cow suckling her calves 给小牛吃奶的母牛
• The calves are grazed intensively during their first season. 小牛在生长的第一季里集中喂养。 来自《简明英汉词典》

11 pestilence   

n.瘟疫

参考例句：

• They were crazed by the famine and pestilence of that bitter winter.他们因那年严冬的饥饿与瘟疫而折磨得发狂。
• A pestilence was raging in that area. 瘟疫正在那一地区流行。

12 vices   

缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳

参考例句：

• In spite of his vices, he was loved by all. 尽管他有缺点，还是受到大家的爱戴。
• He vituperated from the pulpit the vices of the court. 他在教堂的讲坛上责骂宫廷的罪恶。

13 possessed   

adj.疯狂的；拥有的，占有的

参考例句：

• He flew out of the room like a man possessed.他像着了魔似地猛然冲出房门。
• He behaved like someone possessed.他行为举止像是魔怔了。

14 afflict   

vt.使身体或精神受痛苦，折磨

参考例句：

• I wish you wouldn't afflict me with your constant complains.我希望你不要总是抱怨而使我苦恼。
• There are many illnesses,which afflict old people.有许多疾病困扰着老年人。

15 diminution   

n.减少；变小

参考例句：

• They hope for a small diminution in taxes.他们希望捐税能稍有减少。
• He experienced no diminution of his physical strength.他并未感觉体力衰落。

16 scripture   

n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段

参考例句：

• The scripture states that God did not want us to be alone.圣经指出上帝并不是想让我们独身一人生活。
• They invoked Hindu scripture to justify their position.他们援引印度教的经文为他们的立场辩护。

17 esteem   

n.尊敬，尊重；vt.尊重，敬重；把…看作

参考例句：

• I did not esteem him to be worthy of trust.我认为他不值得信赖。
• The veteran worker ranks high in public love and esteem.那位老工人深受大伙的爱戴。

18 vile   

adj.卑鄙的，可耻的，邪恶的；坏透的

参考例句：

• Who could have carried out such a vile attack?会是谁发起这么卑鄙的攻击呢？
• Her talk was full of vile curses.她的话里充满着恶毒的咒骂。

19 vileness   

n.讨厌，卑劣

参考例句：

• Separating out the vileness is impossible. 分离其中不良的部分是不可能的。 来自互联网
• The vileness of his language surprised us. 他言语的粗俗令我们吃惊。 来自互联网

20 brute   

n.野兽，兽性

参考例句：

• The aggressor troops are not many degrees removed from the brute.侵略军简直象一群野兽。
• That dog is a dangerous brute.It bites people.那条狗是危险的畜牲，它咬人。

21 brutes   

兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性

参考例句：

• They're not like dogs; they're hideous brutes. 它们不像狗，是丑陋的畜牲。
• Suddenly the foul musty odour of the brutes struck his nostrils. 突然，他的鼻尖闻到了老鼠的霉臭味。 来自英汉文学

22 lusts   

贪求（lust的第三人称单数形式）

参考例句：

• A miser lusts for gold. 守财奴贪财。
• Palmer Kirby had wakened late blooming lusts in her. 巴穆·柯比在她心中煽动起一片迟暮的情欲。

23 lust   

n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望

参考例句：

• He was filled with lust for power.他内心充满了对权力的渴望。
• Sensing the explorer's lust for gold, the chief wisely presented gold ornaments as gifts.酋长觉察出探险者们垂涎黄金的欲念，就聪明地把金饰品作为礼物赠送给他们。

24 opposition   

n.反对，敌对

参考例句：

• The party leader is facing opposition in his own backyard.该党领袖在自己的党內遇到了反对。
• The police tried to break down the prisoner's opposition.警察设法制住了那个囚犯的反抗。

25 Christian   

adj.基督教徒的；n.基督教徒

参考例句：

• They always addressed each other by their Christian name.他们总是以教名互相称呼。
• His mother is a sincere Christian.他母亲是个虔诚的基督教徒。

26 eternity   

n.不朽，来世；永恒，无穷

参考例句：

• The dull play seemed to last an eternity.这场乏味的剧似乎演个没完没了。
• Finally,Ying Tai and Shan Bo could be together for all of eternity.英台和山伯终能双宿双飞，永世相随。

27 consolation   

n.安慰，慰问

参考例句：

• The children were a great consolation to me at that time.那时孩子们成了我的莫大安慰。
• This news was of little consolation to us.这个消息对我们来说没有什么安慰。

28 majesty   

n.雄伟，壮丽，庄严，威严；最高权威，王权

参考例句：

• The king had unspeakable majesty.国王有无法形容的威严。
• Your Majesty must make up your mind quickly!尊贵的陛下，您必须赶快做出决定！

29 woes   

困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉

参考例句：

• Thanks for listening to my woes. 谢谢您听我诉说不幸的遭遇。
• She has cried the blues about its financial woes. 对于经济的困难她叫苦不迭。

30 estranged   

adj.疏远的，分离的

参考例句：

• He became estranged from his family after the argument.那场争吵后他便与家人疏远了。
• The argument estranged him from his brother.争吵使他同他的兄弟之间的关系疏远了。

31 remains   

n.剩余物，残留物；遗体，遗迹

参考例句：

• He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
• The remains of the meal were fed to the dog.残羹剩饭喂狗了。

32 torment   

n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠

参考例句：

• He has never suffered the torment of rejection.他从未经受过遭人拒绝的痛苦。
• Now nothing aggravates me more than when people torment each other.没有什么东西比人们的互相折磨更使我愤怒。

33 tempt   

vt.引诱，勾引，吸引，引起…的兴趣

参考例句：

• Nothing could tempt him to such a course of action.什么都不能诱使他去那样做。
• The fact that she had become wealthy did not tempt her to alter her frugal way of life.她有钱了，可这丝毫没能让她改变节俭的生活习惯。

34 subduing   

征服( subdue的现在分词 )； 克制； 制服； 色变暗

参考例句：

• They are the probation subduing the heart to human joys. 它们不过是抑制情欲的一种考验。
• Some believe that: is spiritual, mysterious and a very subduing colour. 有的认为：是精神，神秘色彩十分慑。

35 plunged   

v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降

参考例句：

• The train derailed and plunged into the river. 火车脱轨栽进了河里。
• She lost her balance and plunged 100 feet to her death. 她没有站稳，从100英尺的高处跌下摔死了。

36 stifle   

vt.使窒息；闷死；扼杀；抑止，阻止

参考例句：

• She tried hard to stifle her laughter.她强忍住笑。
• It was an uninteresting conversation and I had to stifle a yawn.那是一次枯燥无味的交谈，我不得不强忍住自己的呵欠。

37 binds   

v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕

参考例句：

• Frost binds the soil. 霜使土壤凝结。 来自《简明英汉词典》
• Stones and cement binds strongly. 石头和水泥凝固得很牢。 来自《简明英汉词典》

38 absurdity   

n.荒谬，愚蠢；谬论

参考例句：

• The proposal borders upon the absurdity.这提议近乎荒谬。
• The absurdity of the situation made everyone laugh.情况的荒谬可笑使每个人都笑了。

39 precipice   

n.悬崖，危急的处境

参考例句：

• The hut hung half over the edge of the precipice.那间小屋有一半悬在峭壁边上。
• A slight carelessness on this precipice could cost a man his life.在这悬崖上稍一疏忽就会使人丧生。

40 humble   

adj.谦卑的，恭顺的；地位低下的；v.降低，贬低

参考例句：

• In my humble opinion,he will win the election.依我拙见，他将在选举中获胜。
• Defeat and failure make people humble.挫折与失败会使人谦卑。

41 humbled   

adj. 卑下的，谦逊的，粗陋的 vt. 使 ... 卑下，贬低

参考例句：

• The examination results humbled him. 考试成绩挫了他的傲气。
• I am sure millions of viewers were humbled by this story. 我相信数百万观众看了这个故事后都会感到自己的渺小。

42 penitence   

n.忏悔，赎罪；悔过

参考例句：

• The thief expressed penitence for all his past actions. 那盗贼对他犯过的一切罪恶表示忏悔。 来自《现代汉英综合大词典》
• Of penitence, there has been none! 可是悔过呢，还一点没有！ 来自英汉文学 - 红字

43 drawn   

v.拖，拉，拔出；adj.憔悴的，紧张的

参考例句：

• All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
• Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。

44 incapable   

adj.无能力的，不能做某事的

参考例句：

• He would be incapable of committing such a cruel deed.他不会做出这么残忍的事。
• Computers are incapable of creative thought.计算机不会创造性地思维。

45 presumption   

n.推测，可能性，冒昧，放肆，[法律]推定

参考例句：

• Please pardon my presumption in writing to you.请原谅我很冒昧地写信给你。
• I don't think that's a false presumption.我认为那并不是错误的推测。

46 humility   

n.谦逊，谦恭

参考例句：

• Humility often gains more than pride.谦逊往往比骄傲收益更多。
• His voice was still soft and filled with specious humility.他的声音还是那么温和，甚至有点谦卑。

47 aspire   

vi.(to，after)渴望，追求，有志于

参考例句：

• Living together with you is what I aspire toward in my life.和你一起生活是我一生最大的愿望。
• I aspire to be an innovator not a follower.我迫切希望能变成个开创者而不是跟随者。

48 redeem   

v.买回，赎回，挽回，恢复，履行（诺言等）

参考例句：

• He had no way to redeem his furniture out of pawn.他无法赎回典当的家具。
• The eyes redeem the face from ugliness.这双眼睛弥补了他其貌不扬之缺陷。

49 salvation   

n.（尤指基督）救世，超度，拯救，解困

参考例句：

• Salvation lay in political reform.解救办法在于政治改革。
• Christians hope and pray for salvation.基督教徒希望并祈祷灵魂得救。

50 worthy   

adj.(of)值得的，配得上的；有价值的

参考例句：

• I did not esteem him to be worthy of trust.我认为他不值得信赖。
• There occurred nothing that was worthy to be mentioned.没有值得一提的事发生。

51 obduracy   

n.冷酷无情，顽固，执拗

参考例句：

• Nuclear warhead has stronger obduracy which induces more effect on society. 具有较强顽固性的印度核弹头技术，造成了较大的社会影响。 来自互联网

52 compassion   

n.同情，怜悯

参考例句：

• He could not help having compassion for the poor creature.他情不自禁地怜悯起那个可怜的人来。
• Her heart was filled with compassion for the motherless children.她对于没有母亲的孩子们充满了怜悯心。

53 obstinacy   

n.顽固；（病痛等）难治

参考例句：

• It is a very accountable obstinacy.这是一种完全可以理解的固执态度。
• Cindy's anger usually made him stand firm to the point of obstinacy.辛迪一发怒，常常使他坚持自见，并达到执拗的地步。

54 advent   

n.(重要事件等的)到来，来临

参考例句：

• Swallows come by groups at the advent of spring. 春天来临时燕子成群飞来。
• The advent of the Euro will redefine Europe.欧元的出现将重新定义欧洲。

55 disposition   

n.性情，性格；意向，倾向；排列，部署

参考例句：

• He has made a good disposition of his property.他已对财产作了妥善处理。
• He has a cheerful disposition.他性情开朗。

56 excellence   

n.优秀，杰出，(pl.)优点，美德

参考例句：

• His art has reached a high degree of excellence.他的艺术已达到炉火纯青的地步。
• My performance is far below excellence.我的表演离优秀还差得远呢。

57 thoroughly   

adv.完全地，彻底地，十足地

参考例句：

• The soil must be thoroughly turned over before planting.一定要先把土地深翻一遍再下种。
• The soldiers have been thoroughly instructed in the care of their weapons.士兵们都系统地接受过保护武器的训练。

58 ridicule   

v.讥讽，挖苦；n.嘲弄

参考例句：

• You mustn't ridicule unfortunate people.你不该嘲笑不幸的人。
• Silly mistakes and queer clothes often arouse ridicule.荒谬的错误和古怪的服装常会引起人们的讪笑。

59 frightful   

adj.可怕的；讨厌的

参考例句：

• How frightful to have a husband who snores!有一个发鼾声的丈夫多讨厌啊！
• We're having frightful weather these days.这几天天气坏极了。

60 erred   

犯错误，做错事( err的过去式和过去分词 )

参考例句：

• He erred in his judgement. 他判断错了。
• We will work on those who have erred and help them do right. 我们将对犯了错误的人做工作，并帮助他们改正。

61 lesser   

adj.次要的，较小的；adv.较小地，较少地

参考例句：

• Kept some of the lesser players out.不让那些次要的球员参加联赛。
• She has also been affected,but to a lesser degree.她也受到波及，但程度较轻。

62 demon   

n.魔鬼，恶魔

参考例句：

• The demon of greed ruined the miser's happiness.贪得无厌的恶习毁掉了那个守财奴的幸福。
• He has been possessed by the demon of disease for years.他多年来病魔缠身。

63 grafted   

移植( graft的过去式和过去分词 )； 嫁接； 使（思想、制度等）成为（…的一部份）； 植根

参考例句：

• No art can be grafted with success on another art. 没有哪种艺术能成功地嫁接到另一种艺术上。
• Apples are easily grafted. 苹果树很容易嫁接。

64 minor   

adj.较小(少)的，较次要的；n.辅修学科；vi.辅修

参考例句：

• The young actor was given a minor part in the new play.年轻的男演员在这出新戏里被分派担任一个小角色。
• I gave him a minor share of my wealth.我把小部分财产给了他。

65 sufficiently   

adv.足够地，充分地

参考例句：

• It turned out he had not insured the house sufficiently.原来他没有给房屋投足保险。
• The new policy was sufficiently elastic to accommodate both views.新政策充分灵活地适用两种观点。

66 uncertainty   

n.易变，靠不住，不确知，不确定的事物

参考例句：

• Her comments will add to the uncertainty of the situation.她的批评将会使局势更加不稳定。
• After six weeks of uncertainty,the strain was beginning to take its toll.6个星期的忐忑不安后，压力开始产生影响了。

67 essentially   

adv.本质上，实质上，基本上

参考例句：

• Really great men are essentially modest.真正的伟人大都很谦虚。
• She is an essentially selfish person.她本质上是个自私自利的人。

68 suspense   

n.（对可能发生的事）紧张感，担心，挂虑

参考例句：

• The suspense was unbearable.这样提心吊胆的状况实在叫人受不了。
• The director used ingenious devices to keep the audience in suspense.导演用巧妙手法引起观众的悬念。

69 raving   

adj.说胡话的；疯狂的，怒吼的；非常漂亮的；令人醉心[痴心]的v.胡言乱语(rave的现在分词)n.胡话；疯话adv.胡言乱语地；疯狂地

参考例句：

• The man's a raving lunatic. 那个男子是个语无伦次的疯子。
• When I told her I'd crashed her car, she went stark raving bonkers. 我告诉她我把她的车撞坏了时，她暴跳如雷。

70 chimera   

n.神话怪物；梦幻

参考例句：

• Religious unity remained as much a chimera as ever.宗教统一仍然和从前一样，不过是个妄想。
• I am fighting against my chimera.我在与狂想抗争。

71 chaos   

n.混乱，无秩序

参考例句：

• After the failure of electricity supply the city was in chaos.停电后，城市一片混乱。
• The typhoon left chaos behind it.台风后一片混乱。

72 prodigy   

n.惊人的事物，奇迹，神童，天才，预兆

参考例句：

• She was a child prodigy on the violin.她是神童小提琴手。
• He was always a Negro prodigy who played barbarously and wonderfully.他始终是一个黑人的奇才，这种奇才弹奏起来粗野而惊人。

73 unravel   

v.弄清楚（秘密）；拆开，解开，松开

参考例句：

• He was good with his hands and could unravel a knot or untangle yarn that others wouldn't even attempt.他的手很灵巧，其他人甚至都不敢尝试的一些难解的绳结或缠在一起的纱线，他都能解开。
• This is the attitude that led him to unravel a mystery that long puzzled Chinese historians.正是这种态度使他解决了长期以来使中国历史学家们大惑不解的谜。

74 tangle   

n.纠缠；缠结；混乱；v.(使)缠绕；变乱

参考例句：

• I shouldn't tangle with Peter.He is bigger than me.我不应该与彼特吵架。他的块头比我大。
• If I were you, I wouldn't tangle with them.我要是你，我就不跟他们争吵。

75 paradox   

n.似乎矛盾却正确的说法；自相矛盾的人(物)

参考例句：

• The story contains many levels of paradox.这个故事存在多重悖论。
• The paradox is that Japan does need serious education reform.矛盾的地方是日本确实需要教育改革。

76 infinitely   

adv.无限地，无穷地

参考例句：

• There is an infinitely bright future ahead of us.我们有无限光明的前途。
• The universe is infinitely large.宇宙是无限大的。

77 transcends   

超出或超越（经验、信念、描写能力等）的范围( transcend的第三人称单数 )； 优于或胜过…

参考例句：

• The chemical dilution technique transcends most of the difficulties. 化学稀释法能克服大部分困难。
• The genius of Shakespeare transcends that of all other English poets. 莎士比亚的才华胜过所有的其他英国诗人。

78 corrupt   

v.贿赂，收买；adj.腐败的，贪污的

参考例句：

• The newspaper alleged the mayor's corrupt practices.那家报纸断言市长有舞弊行为。
• This judge is corrupt.这个法官贪污。

79 innocence   

n.无罪；天真；无害

参考例句：

• There was a touching air of innocence about the boy.这个男孩有一种令人感动的天真神情。
• The accused man proved his innocence of the crime.被告人经证实无罪。

80 bliss   

n.狂喜，福佑，天赐的福

参考例句：

• It's sheer bliss to be able to spend the day in bed.整天都可以躺在床上真是幸福。
• He's in bliss that he's won the Nobel Prize.他非常高兴，因为获得了诺贝尔奖金。

81 participation   

n.参与，参加，分享

参考例句：

• Some of the magic tricks called for audience participation.有些魔术要求有观众的参与。
• The scheme aims to encourage increased participation in sporting activities.这个方案旨在鼓励大众更多地参与体育活动。

82 miserable   

adj.悲惨的，痛苦的；可怜的，糟糕的

参考例句：

• It was miserable of you to make fun of him.你取笑他，这是可耻的。
• Her past life was miserable.她过去的生活很苦。

83 doctrine   

n.教义；主义；学说

参考例句：

• He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
• The council met to consider changes to doctrine.宗教议会开会考虑更改教义。

84 unintelligible   

adj.无法了解的，难解的，莫明其妙的

参考例句：

• If a computer is given unintelligible data, it returns unintelligible results.如果计算机得到的是难以理解的数据，它给出的也将是难以理解的结果。
• The terms were unintelligible to ordinary folk.这些术语一般人是不懂的。

85 conceal   

v.隐藏，隐瞒，隐蔽

参考例句：

• He had to conceal his identity to escape the police.为了躲避警方，他只好隐瞒身份。
• He could hardly conceal his joy at his departure.他几乎掩饰不住临行时的喜悦。

86 concealed   

a.隐藏的，隐蔽的

参考例句：

• The paintings were concealed beneath a thick layer of plaster. 那些画被隐藏在厚厚的灰泥层下面。
• I think he had a gun concealed about his person. 我认为他当时身上藏有一支枪。

87 exertions   

n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使

参考例句：

• As long as they lived, exertions would not be necessary to her. 只要他们活着，是不需要她吃苦的。 来自辞典例句
• She failed to unlock the safe in spite of all her exertions. 她虽然费尽力气，仍未能将那保险箱的锁打开。 来自辞典例句

88 submission   

n.服从，投降；温顺，谦虚；提出

参考例句：

• The defeated general showed his submission by giving up his sword.战败将军缴剑表示投降。
• No enemy can frighten us into submission.任何敌人的恐吓都不能使我们屈服。

89 submissions   

n.提交( submission的名词复数 )；屈从；归顺；向法官或陪审团提出的意见或论据

参考例句：

• The deadline for submissions to the competition will be Easter 1994. 递交参赛申请的截止时间为1994年的复活节。 来自辞典例句
• Section 556(d) allows the agency to substitute written submissions for oral direct testimony in rulemaking. 第五百五十六条第（四）款准允行政机关在规则制定中用书面提交材料替代口头的直接证言。 来自英汉非文学 - 行政法

90 corruption   

n.腐败，堕落，贪污

参考例句：

• The people asked the government to hit out against corruption and theft.人民要求政府严惩贪污盗窃。
• The old man reviled against corruption.那老人痛斥了贪污舞弊。

91 despondent   

adj.失望的，沮丧的，泄气的

参考例句：

• He was up for a time and then，without warning,despondent again.他一度兴高采烈，但忽然又情绪低落下来。
• I feel despondent when my work is rejected.作品被拒后我感到很沮丧。

92 attain   

vt.达到，获得，完成

参考例句：

• I used the scientific method to attain this end. 我用科学的方法来达到这一目的。
• His painstaking to attain his goal in life is praiseworthy. 他为实现人生目标所下的苦功是值得称赞的。

93 virtue   

n.德行，美德；贞操；优点；功效，效力

参考例句：

• He was considered to be a paragon of virtue.他被认为是品德尽善尽美的典范。
• You need to decorate your mind with virtue.你应该用德行美化心灵。

94 incurable   

adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人

参考例句：

• All three babies were born with an incurable heart condition.三个婴儿都有不可治瘉的先天性心脏病。
• He has an incurable and widespread nepotism.他们有不可救药的，到处蔓延的裙带主义。

95 sloth   

n.[动]树懒；懒惰，懒散

参考例句：

• Absence of competition makes for sloth.没有竞争会导致懒惰。
• The sloth spends most of its time hanging upside down from the branches.大部分时间里树懒都是倒挂在树枝上。

96 cowardice   

n.胆小，怯懦

参考例句：

• His cowardice reflects on his character.他的胆怯对他的性格带来不良影响。
• His refusal to help simply pinpointed his cowardice.他拒绝帮助正显示他的胆小。

97 stoics   

禁欲主义者，恬淡寡欲的人，不以苦乐为意的人( stoic的名词复数 )

参考例句：

• Stoics I can handle this shit. 斯多葛：我能掌握这大便。
• The most famous exercise of meditation is the premeditatio mallorum as practiced by the Stoics. 冥思最著名的练习是禁欲学派所实行的[消灾冥思]。

98 simplicity   

n.简单，简易；朴素；直率，单纯

参考例句：

• She dressed with elegant simplicity.她穿着朴素高雅。
• The beauty of this plan is its simplicity.简明扼要是这个计划的一大特点。

99 misery   

n.痛苦，苦恼，苦难；悲惨的境遇，贫苦

参考例句：

• Business depression usually causes misery among the working class.商业不景气常使工薪阶层受苦。
• He has rescued me from the mire of misery.他把我从苦海里救了出来。

100 justifies   

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）

参考例句：

• Their frequency of use both justifies and requires the memorization. 频繁的使用需要记忆，也促进了记忆。 来自About Face 3交互设计精髓
• In my judgement the present end justifies the means. 照我的意见，只要目的正当，手段是可以不计较的。

101 condemns   

v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地

参考例句：

• Her widowhood condemns her to a lonely old age. 守寡使她不得不过着孤独的晚年生活。 来自《简明英汉词典》
• The public opinion condemns prostitution. 公众舆论遣责卖淫。 来自《现代汉英综合大词典》

102 humbles   

v.使谦恭( humble的第三人称单数 )；轻松打败（尤指强大的对手）；低声下气

参考例句：

• The LORD sends poverty and wealth; he humbles and he exalts. 他使人贫穷、使人富足．人卑微、使人高贵。 来自互联网
• Do you see how Ahab humbles himself before Me? 29亚哈在我面前这样自卑，你看见了么？ 来自互联网

103 exalt   

v.赞扬，歌颂，晋升，提升

参考例句：

• She thanked the President to exalt her.她感谢总统提拔她。
• His work exalts all those virtues that we,as Americans,are taught to hold dear.他的作品颂扬了所有那些身为美国人应该珍视的美德。

104 exalts   

赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔

参考例句：

• How the thought exalts me in my own eyes! 这种思想在我自己的眼睛里使我身价百倍啊！
• Fancy amuses; imagination expands and exalts us. 幻想使人乐，想象则使我们开阔和升华。

105 inflating   

v.使充气（于轮胎、气球等）( inflate的现在分词 )；（使）膨胀；（使）通货膨胀；物价上涨

参考例句：

• I felt myself inflating slowly with rage, like a tyre. 我感到自己体内的怒气正慢慢膨胀，像一只轮胎那样。 来自互联网
• Many are already overheating, with prices rising and asset bubbles inflating. 随着物价日益上涨、资产泡沫膨胀，很多新兴国家经济已经过热。 来自互联网

106 exempt   

adj.免除的；v.使免除；n.免税者，被免除义务者

参考例句：

• These goods are exempt from customs duties.这些货物免征关税。
• He is exempt from punishment about this thing.关于此事对他已免于处分。

107 monstrous   

adj.巨大的；恐怖的；可耻的，丢脸的

参考例句：

• The smoke began to whirl and grew into a monstrous column.浓烟开始盘旋上升，形成了一个巨大的烟柱。
• Your behaviour in class is monstrous!你在课堂上的行为真是丢人！

108 corrupted   

（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

参考例句：

• The body corrupted quite quickly. 尸体很快腐烂了。
• The text was corrupted by careless copyists. 原文因抄写员粗心而有讹误。

109 extravagant   

adj.奢侈的；过分的；(言行等)放肆的

参考例句：

• They tried to please him with fulsome compliments and extravagant gifts.他们想用溢美之词和奢华的礼品来取悦他。
• He is extravagant in behaviour.他行为放肆。

110 Christians   

n.基督教徒( Christian的名词复数 )

参考例句：

• Christians of all denominations attended the conference. 基督教所有教派的人都出席了这次会议。
• His novel about Jesus caused a furore among Christians. 他关于耶稣的小说激起了基督教徒的公愤。

111 averse   

adj.厌恶的；反对的，不乐意的

参考例句：

• I don't smoke cigarettes,but I'm not averse to the occasional cigar.我不吸烟，但我不反对偶尔抽一支雪茄。
• We are averse to such noisy surroundings.我们不喜欢这么吵闹的环境。

112 leaven   

v.使发酵；n.酵母；影响

参考例句：

• These men have been the leaven in the lump of the race.如果说这个种族是块面团，这些人便是发酵剂。
• The leaven of reform was working.改革的影响力在起作用。

113 malignity   

n.极度的恶意，恶毒；（病的）恶性

参考例句：

• The little witch put a mock malignity into her beautiful eyes, and Joseph, trembling with sincere horror, hurried out praying and ejaculating "wicked" as he went. 这个小女巫那双美丽的眼睛里添上一种嘲弄的恶毒神气。约瑟夫真的吓得直抖，赶紧跑出去，一边跑一边祷告，还嚷着“恶毒！” 来自《简明英汉词典》
• Outside, the pitiless rain fell, fell steadily, with a fierce malignity that was all too human. 外面下着无情的雨，不断地下着，简直跟通人性那样凶狠而恶毒。 来自辞典例句

114 psalm   

n.赞美诗，圣诗

参考例句：

• The clergyman began droning the psalm.牧师开始以单调而低沈的语调吟诵赞美诗。
• The minister droned out the psalm.牧师喃喃地念赞美诗。

115 slay   

v.杀死，宰杀，杀戮

参考例句：

• He intended to slay his father's murderer.他意图杀死杀父仇人。
• She has ordered me to slay you.她命令我把你杀了。

116 awe   

n.敬畏，惊惧；vt.使敬畏，使惊惧

参考例句：

• The sight filled us with awe.这景色使我们大为惊叹。
• The approaching tornado struck awe in our hearts.正在逼近的龙卷风使我们惊恐万分。

117 infancy   

n.婴儿期；幼年期；初期

参考例句：

• He came to England in his infancy.他幼年时期来到英国。
• Their research is only in its infancy.他们的研究处于初级阶段。

118 tyrant   

n.暴君，专制的君主，残暴的人

参考例句：

• The country was ruled by a despotic tyrant.该国处在一个专制暴君的统治之下。
• The tyrant was deaf to the entreaties of the slaves.暴君听不到奴隶们的哀鸣。

119 besieged   

包围，围困，围攻( besiege的过去式和过去分词 )

参考例句：

• Paris was besieged for four months and forced to surrender. 巴黎被围困了四个月后被迫投降。
• The community besieged the newspaper with letters about its recent editorial. 公众纷纷来信对报社新近发表的社论提出诘问，弄得报社应接不暇。

120 bulwarks   

n.堡垒( bulwark的名词复数 )；保障；支柱；舷墙

参考例句：

• The freedom of the press is one of the great bulwarks of liberty. 新闻自由是自由最大的保障之一。 来自辞典例句
• Surgery and X-irradiation nevertheless remain the bulwarks of cancer treatment throughout the world. 外科手术和X射线疗法依然是全世界治疗癌症的主要方法。 来自辞典例句

121 immortal   

adj.不朽的；永生的，不死的；神的

参考例句：

• The wild cocoa tree is effectively immortal.野生可可树实际上是不会死的。
• The heroes of the people are immortal!人民英雄永垂不朽！

122 immortality   

n.不死，不朽

参考例句：

• belief in the immortality of the soul 灵魂不灭的信念
• It was like having immortality while you were still alive. 仿佛是当你仍然活着的时候就得到了永生。

123 injustice   

n.非正义，不公正，不公平，侵犯（别人的）权利

参考例句：

• They complained of injustice in the way they had been treated.他们抱怨受到不公平的对待。
• All his life he has been struggling against injustice.他一生都在与不公正现象作斗争。

124 kindly   

adj.和蔼的，温和的，爽快的；adv.温和地，亲切地

参考例句：

• Her neighbours spoke of her as kindly and hospitable.她的邻居都说她和蔼可亲、热情好客。
• A shadow passed over the kindly face of the old woman.一道阴影掠过老太太慈祥的面孔。

125 acting   

n.演戏，行为，假装；adj.代理的，临时的，演出用的

参考例句：

• Ignore her,she's just acting.别理她，她只是假装的。
• During the seventies,her acting career was in eclipse.在七十年代，她的表演生涯黯然失色。

126 hatred   

n.憎恶，憎恨，仇恨

参考例句：

• He looked at me with hatred in his eyes.他以憎恨的眼光望着我。
• The old man was seized with burning hatred for the fascists.老人对法西斯主义者充满了仇恨。

127 inconvenient   

adj.不方便的，令人感到麻烦的

参考例句：

• You have come at a very inconvenient time.你来得最不适时。
• Will it be inconvenient for him to attend that meeting?他参加那次会议会不方便吗？

128 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

参考例句：

• Some scientific discoveries have been perverted to create weapons of destruction. 某些科学发明被滥用来生产毁灭性武器。
• sexual acts, normal and perverted 正常的和变态的性行为

129 libido   

n.本能的冲动

参考例句：

• Lack of sleep is a major factor in loss of libido.睡眠不足是导致性欲丧失的一个主要因素。
• Ginseng can increase energy and libido,which can help solve intimacy problems.人参可以增加活力和性欲，从而帮助解决亲密关系的问题。

130 fixed   

adj.固定的，不变的，准备好的；(计算机)固定的

参考例句：

• Have you two fixed on a date for the wedding yet?你们俩选定婚期了吗？
• Once the aim is fixed,we should not change it arbitrarily.目标一旦确定，我们就不应该随意改变。

131 standing   

n.持续，地位；adj.永久的，不动的，直立的，不流动的

参考例句：

• After the earthquake only a few houses were left standing.地震过后只有几幢房屋还立着。
• They're standing out against any change in the law.他们坚决反对对法律做任何修改。

132 assail   

v.猛烈攻击，抨击，痛斥

参考例句：

• The opposition's newspapers assail the government each day.反对党的报纸每天都对政府进行猛烈抨击。
• We should assist parents not assail them.因此我们应该帮助父母们，而不是指责他们。

133 perishable   

adj.（尤指食物）易腐的，易坏的

参考例句：

• Many fresh foods are highly perishable.许多新鲜食物都极易腐败。
• Fruits are perishable in transit.水果在运送时容易腐烂。

134 torrents   

n.倾注；奔流( torrent的名词复数 )；急流；爆发；连续不断

参考例句：

• The torrents scoured out a channel down the hill side. 急流沿着山腰冲刷出一条水沟。 来自《现代汉英综合大词典》
• Sudden rainstorms would bring the mountain torrents rushing down. 突然的暴雨会使山洪暴发。 来自《现代汉英综合大词典》

135 reign   

n.统治时期，统治，支配，盛行；v.占优势

参考例句：

• The reign of Queen Elizabeth lapped over into the seventeenth century.伊丽莎白王朝延至17世纪。
• The reign of Zhu Yuanzhang lasted about 31 years.朱元璋统治了大约三十一年。

136 reigns   

n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期

参考例句：

• In these valleys night reigns. 夜色笼罩着那些山谷。 来自《现代汉英综合大词典》
• The Queen of Britain reigns, but she does not rule or govern. 英国女王是国家元首，但不治国事。 来自辞典例句

137 specially   

adv.特定地；特殊地；明确地

参考例句：

• They are specially packaged so that they stack easily.它们经过特别包装以便于堆放。
• The machine was designed specially for demolishing old buildings.这种机器是专为拆毁旧楼房而设计的。

138 inquiry   

n.打听，询问，调查，查问

参考例句：

• Many parents have been pressing for an inquiry into the problem.许多家长迫切要求调查这个问题。
• The field of inquiry has narrowed down to five persons.调查的范围已经缩小到只剩5个人了。

139 admiration   

n.钦佩，赞美，羡慕

参考例句：

• He was lost in admiration of the beauty of the scene.他对风景之美赞不绝口。
• We have a great admiration for the gold medalists.我们对金牌获得者极为敬佩。

140 inclination   

n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好

参考例句：

• She greeted us with a slight inclination of the head.她微微点头向我们致意。
• I did not feel the slightest inclination to hurry.我没有丝毫着急的意思。

141 constraint   

n.(on)约束，限制；限制(或约束)性的事物

参考例句：

• The boy felt constraint in her presence.那男孩在她面前感到局促不安。
• The lack of capital is major constraint on activities in the informal sector.资本短缺也是影响非正规部门生产经营的一个重要制约因素。

142 solely   

adv.仅仅，唯一地

参考例句：

• Success should not be measured solely by educational achievement.成功与否不应只用学业成绩来衡量。
• The town depends almost solely on the tourist trade.这座城市几乎完全靠旅游业维持。

143 impel   

v.推动；激励，迫使

参考例句：

• Financial pressures impel the firm to cut back on spending.财政压力迫使公司减少开支。
• The progress in science and technical will powerfully impel the education's development.科学和技术的进步将有力地推动教育的发展。

144 perfectly   

adv.完美地，无可非议地，彻底地

参考例句：

• The witnesses were each perfectly certain of what they said.证人们个个对自己所说的话十分肯定。
• Everything that we're doing is all perfectly above board.我们做的每件事情都是光明正大的。

145 humiliated   

感到羞愧的

参考例句：

• Parents are humiliated if their children behave badly when guests are present. 子女在客人面前举止失当，父母也失体面。
• He was ashamed and bitterly humiliated. 他感到羞耻，丢尽了面子。

146 ego   

n.自我，自己，自尊

参考例句：

• He is absolute ego in all thing.在所有的事情上他都绝对自我。
• She has been on an ego trip since she sang on television.她上电视台唱过歌之后就一直自吹自擂。

147 conversion   

n.转化，转换，转变

参考例句：

• He underwent quite a conversion.他彻底变了。
• Waste conversion is a part of the production process.废物处理是生产过程的一个组成部分。

148 annihilating   

v.（彻底）消灭( annihilate的现在分词 )；使无效；废止；彻底击溃

参考例句：

• There are lots of ways of annihilating the planet. 毁灭地球有很多方法。 来自辞典例句
• We possess-each of us-nuclear arsenals capable of annihilating humanity. 我们两国都拥有能够毁灭全人类的核武库。 来自辞典例句

149 mediator   

n.调解人，中介人

参考例句：

• He always takes the role of a mediator in any dispute.他总是在争论中充当调停人的角色。
• He will appear in the role of mediator.他将出演调停者。

150 attachment   

n.附属物，附件；依恋；依附

参考例句：

• She has a great attachment to her sister.她十分依恋她的姐姐。
• She's on attachment to the Ministry of Defense.她现在隶属于国防部。

151 persuasion   

n.劝说；说服；持有某种信仰的宗派

参考例句：

• He decided to leave only after much persuasion.经过多方劝说，他才决定离开。
• After a lot of persuasion,she agreed to go.经过多次劝说后，她同意去了。

152 renounce   

v.放弃；拒绝承认，宣布与…断绝关系

参考例句：

• She decided to renounce the world and enter a convent.她决定弃绝尘世去当修女。
• It was painful for him to renounce his son.宣布与儿子脱离关系对他来说是很痛苦的。

153 disorder   

n.紊乱，混乱；骚动，骚乱；疾病，失调

参考例句：

• When returning back,he discovered the room to be in disorder.回家后，他发现屋子里乱七八糟。
• It contained a vast number of letters in great disorder.里面七零八落地装着许多信件。

154 mischief   

n.损害，伤害，危害；恶作剧，捣蛋，胡闹

参考例句：

• Nobody took notice of the mischief of the matter. 没有人注意到这件事情所带来的危害。
• He seems to intend mischief.看来他想捣蛋。

155 annihilated   

v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃

参考例句：

• Our soldiers annihilated a force of three hundred enemy troops. 我军战士消灭了300名敌军。 来自《现代汉英综合大词典》
• We annihilated the enemy. 我们歼灭了敌人。 来自《简明英汉词典》

156 preservation   

n.保护，维护，保存，保留，保持

参考例句：

• The police are responsible for the preservation of law and order.警察负责维持法律与秩序。
• The picture is in an excellent state of preservation.这幅画保存得极为完好。

157 impartial   

adj.(in,to)公正的，无偏见的

参考例句：

• He gave an impartial view of the state of affairs in Ireland.他对爱尔兰的事态发表了公正的看法。
• Careers officers offer impartial advice to all pupils.就业指导员向所有学生提供公正无私的建议。

158 bias   

n.偏见，偏心，偏袒；vt.使有偏见

参考例句：

• They are accusing the teacher of political bias in his marking.他们在指控那名教师打分数有政治偏见。
• He had a bias toward the plan.他对这项计划有偏见。

159 propensity   

n.倾向；习性

参考例句：

• He has a propensity for drinking too much alcohol.他有酗酒的倾向。
• She hasn't reckoned on his propensity for violence.她不曾料到他有暴力倾向。

160 tempts   

v.引诱或怂恿（某人）干不正当的事( tempt的第三人称单数 )；使想要

参考例句：

• It tempts the eye to dream. 这种景象会使眼睛产生幻觉。 来自辞典例句
• This is the tidbit which tempts his insectivorous fate. 就是这一点东西引诱它残杀昆虫。 来自互联网

161 incites   

刺激，激励，煽动( incite的第三人称单数 )

参考例句：

• In all countries any person who incites others to insurrection is guilty of treason. 在任何国家里，煽动他人谋反者，都属犯叛国罪。
• The success of the handicapped man incites us to pursue our dreams. 这位残疾人的成功激励我们追求自己的梦想。

162 martyrs   

n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情）

参考例句：

• the early Christian martyrs 早期基督教殉道者
• They paid their respects to the revolutionary martyrs. 他们向革命烈士致哀。 来自《现代汉英综合大词典》

163 nourishment   

n.食物，营养品；营养情况

参考例句：

• Lack of proper nourishment reduces their power to resist disease.营养不良降低了他们抵抗疾病的能力。
• He ventured that plants draw part of their nourishment from the air.他大胆提出植物从空气中吸收部分养分的观点。

164 deplores   

v.悲叹，痛惜，强烈反对( deplore的第三人称单数 )

参考例句：

• He often deplores his past sins. 他经常痛悔自己过去的罪恶。 来自辞典例句
• Regretting the lack of spontaneity and real sensuousness in other contemporary poets, he deplores in Tennyson. 他对于和他同时代的诗人缺乏自发性和真实的敏感，感到惋惜，他对坦尼森感到悲痛。 来自辞典例句

165 dominion   

n.统治，管辖，支配权；领土，版图

参考例句：

• Alexander held dominion over a vast area.亚历山大曾统治过辽阔的地域。
• In the affluent society,the authorities are hardly forced to justify their dominion.在富裕社会里，当局几乎无需证明其统治之合理。

166 innate   

adj.天生的，固有的，天赋的

参考例句：

• You obviously have an innate talent for music.你显然有天生的音乐才能。
• Correct ideas are not innate in the mind.人的正确思想不是自己头脑中固有的。

167 mortification   

n.耻辱，屈辱

参考例句：

• To my mortification, my manuscript was rejected. 使我感到失面子的是：我的稿件被退了回来。
• The chairman tried to disguise his mortification. 主席试图掩饰自己的窘迫。

168 piety   

n.虔诚，虔敬

参考例句：

• They were drawn to the church not by piety but by curiosity.他们去教堂不是出于虔诚而是出于好奇。
• Experience makes us see an enormous difference between piety and goodness.经验使我们看到虔诚与善意之间有着巨大的区别。

169 exhorting   

v.劝告，劝说( exhort的现在分词 )

参考例句：

• Joe Pationi's stocky figure was moving constantly, instructing and exhorting. 乔·佩特罗尼结实的身影不断地来回走动，又发指示，又替他们打气。 来自辞典例句
• He is always exhorting us to work harder for a lower salary. （（讽刺））他总是劝我们为了再低的薪水也得更卖力地工作。 来自辞典例句

170 repentance   

n.懊悔

参考例句：

• He shows no repentance for what he has done.他对他的所作所为一点也不懊悔。
• Christ is inviting sinners to repentance.基督正在敦请有罪的人悔悟。

171 repent   

v.悔悟，悔改，忏悔，后悔

参考例句：

• He has nothing to repent of.他没有什么要懊悔的。
• Remission of sins is promised to those who repent.悔罪者可得到赦免。

172 penance   

n.（赎罪的）惩罪

参考例句：

• They had confessed their sins and done their penance.他们已经告罪并做了补赎。
• She knelt at her mother's feet in penance.她忏悔地跪在母亲脚下。

173 asunder   

adj.分离的，化为碎片

参考例句：

• The curtains had been drawn asunder.窗帘被拉向两边。
• Your conscience,conviction,integrity,and loyalties were torn asunder.你的良心、信念、正直和忠诚都被扯得粉碎了。

174 impute   

v.归咎于

参考例句：

• I impute his failure to laziness.我把他的失败归咎于他的懒惰。
• It is grossly unfair to impute blame to the United Nations.把责任归咎于联合国极其不公。

175 legitimate   

adj.合法的，合理的，合乎逻辑的；v.使合法

参考例句：

• Sickness is a legitimate reason for asking for leave.生病是请假的一个正当的理由。
• That's a perfectly legitimate fear.怀有这种恐惧完全在情理之中。

176 procures   

v.（努力）取得， （设法）获得( procure的第三人称单数 )；拉皮条

参考例句：

• No doubt, it is his wife who procures his death. 毫不疑问，是他的妻子促成他的死亡。 来自辞典例句
• The Marine Department designs, procures and maintains all government vessels. 海事处负责设计、采购和维修所有政府船舶。 来自互联网

177 detest   

vt.痛恨，憎恶

参考例句：

• I detest people who tell lies.我恨说谎的人。
• The workers detest his overbearing manner.工人们很讨厌他那盛气凌人的态度。

178 perilous   

adj.危险的，冒险的

参考例句：

• The journey through the jungle was perilous.穿过丛林的旅行充满了危险。
• We have been carried in safety through a perilous crisis.历经一连串危机，我们如今已安然无恙。

179 peril   

n.(严重的)危险；危险的事物

参考例句：

• The refugees were in peril of death from hunger.难民有饿死的危险。
• The embankment is in great peril.河堤岌岌可危。

180 discourses   

论文( discourse的名词复数 )； 演说； 讲道； 话语

参考例句：

• It is said that his discourses were very soul-moving. 据说他的讲道词是很能动人心灵的。
• I am not able to repeat the excellent discourses of this extraordinary man. 这位异人的高超言论我是无法重述的。

181 thereby   

adv.因此，从而

参考例句：

• I have never been to that city,,ereby I don't know much about it.我从未去过那座城市，因此对它不怎么熟悉。
• He became a British citizen,thereby gaining the right to vote.他成了英国公民，因而得到了投票权。

182 blessing   

n.祈神赐福；祷告；祝福，祝愿

参考例句：

• The blessing was said in Hebrew.祷告用了希伯来语。
• A double blessing has descended upon the house.双喜临门。

183 forth   

adv.向前；向外，往外

参考例句：

• The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
• He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。

184 subdued   

adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词

参考例句：

• He seemed a bit subdued to me. 我觉得他当时有点闷闷不乐。
• I felt strangely subdued when it was all over. 一切都结束的时候，我却有一种奇怪的压抑感。

185 virtues   

美德( virtue的名词复数 )； 德行； 优点； 长处

参考例句：

• Doctors often extol the virtues of eating less fat. 医生常常宣扬少吃脂肪的好处。
• She delivered a homily on the virtues of family life. 她进行了一场家庭生活美德方面的说教。

186 avarice   

n.贪婪；贪心

参考例句：

• Avarice is the bane to happiness.贪婪是损毁幸福的祸根。
• Their avarice knows no bounds and you can never satisfy them.他们贪得无厌，你永远无法满足他们。

187 jealousy   

n.妒忌，嫉妒，猜忌

参考例句：

• Some women have a disposition to jealousy.有些女人生性爱妒忌。
• I can't support your jealousy any longer.我再也无法忍受你的嫉妒了。

188 consecrated   

adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献

参考例句：

• The church was consecrated in 1853. 这座教堂于1853年祝圣。
• They consecrated a temple to their god. 他们把庙奉献给神。 来自《简明英汉词典》

189 reproofs   

n.责备，责难，指责( reproof的名词复数 )

参考例句：

190 repents   

对（自己的所为）感到懊悔或忏悔( repent的第三人称单数 )

参考例句：

• God welcomes the sinner who repents. 上帝欢迎悔过的罪人。
• He repents him of the evil. 他对罪恶感到后悔。

191 circumspectly   

adv.慎重地，留心地

参考例句：

• He paid for two tickets as circumspectly as possible. 他小心翼翼地付了两张票的钱。 来自英汉文学 - 嘉莉妹妹

192 insignificant   

adj.无关紧要的，可忽略的，无意义的

参考例句：

• In winter the effect was found to be insignificant.在冬季，这种作用是不明显的。
• This problem was insignificant compared to others she faced.这一问题与她面临的其他问题比较起来算不得什么。

193 peculiar   

adj.古怪的，异常的；特殊的，特有的

参考例句：

• He walks in a peculiar fashion.他走路的样子很奇特。
• He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。

194 whatsoever   

adv.（用于否定句中以加强语气）任何；pron.无论什么

参考例句：

• There's no reason whatsoever to turn down this suggestion.没有任何理由拒绝这个建议。
• All things whatsoever ye would that men should do to you,do ye even so to them.你想别人对你怎样，你就怎样对人。

195 unwilling   

adj.不情愿的

参考例句：

• The natives were unwilling to be bent by colonial power.土著居民不愿受殖民势力的摆布。
• His tightfisted employer was unwilling to give him a raise.他那吝啬的雇主不肯给他加薪。

196 nay   

adv.不；n.反对票，投反对票者

参考例句：

• He was grateful for and proud of his son's remarkable,nay,unique performance.他为儿子出色的，不，应该是独一无二的表演心怀感激和骄傲。
• Long essays,nay,whole books have been written on this.许多长篇大论的文章，不，应该说是整部整部的书都是关于这件事的。

197 purgatory   

n.炼狱；苦难；adj.净化的，清洗的

参考例句：

• Every step of the last three miles was purgatory.最后3英里时每一步都像是受罪。
• Marriage,with peace,is this world's paradise;with strife,this world's purgatory.和谐的婚姻是尘世的乐园，不和谐的婚姻则是人生的炼狱。

198 disciples   

n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一

参考例句：

• Judas was one of the twelve disciples of Jesus. 犹大是耶稣十二门徒之一。 来自《简明英汉词典》
• "The names of the first two disciples were --" “最初的两个门徒的名字是——” 来自英汉文学 - 汤姆历险

199 strife   

n.争吵，冲突，倾轧，竞争

参考例句：

• We do not intend to be drawn into the internal strife.我们不想卷入内乱之中。
• Money is a major cause of strife in many marriages.金钱是造成很多婚姻不和的一个主要原因。

200 humiliation   

n.羞辱

参考例句：

• He suffered the humiliation of being forced to ask for his cards.他蒙受了被迫要求辞职的羞辱。
• He will wish to revenge his humiliation in last Season's Final.他会为在上个季度的决赛中所受的耻辱而报复的。

201 degradation   

n.降级；低落；退化；陵削；降解；衰变

参考例句：

• There are serious problems of land degradation in some arid zones.在一些干旱地带存在严重的土地退化问题。
• Gambling is always coupled with degradation.赌博总是与堕落相联系。

202 confession   

n.自白，供认，承认

参考例句：

• Her confession was simply tantamount to a casual explanation.她的自白简直等于一篇即席说明。
• The police used torture to extort a confession from him.警察对他用刑逼供。

203 infinities   

n.无穷大( infinity的名词复数 )；无限远的点；无法计算的量；无限大的量

参考例句：

204 exalted   

adj.(地位等)高的，崇高的；尊贵的，高尚的

参考例句：

• Their loveliness and holiness in accordance with their exalted station.他们的美丽和圣洁也与他们的崇高地位相称。
• He received respect because he was a person of exalted rank.他因为是个地位崇高的人而受到尊敬。

205 inhuman   

adj.残忍的，不人道的，无人性的

参考例句：

• We must unite the workers in fighting against inhuman conditions.我们必须使工人们团结起来反对那些难以忍受的工作条件。
• It was inhuman to refuse him permission to see his wife.不容许他去看自己的妻子是太不近人情了。

206 mortify   

v.克制，禁欲，使受辱

参考例句：

• The first Sunday,in particular,their behaviours served to mortify me.到了这里第一个星期，她们的行为几乎把我气死。
• For if ye live after the flesh,ye shall die:but if ye through the Spirit do mortify the deeds of the body,ye shall live.你们若顺从肉体活着必要死。若靠着圣灵治死身体的恶行必要活着。

207 mores   

n.风俗，习惯，民德，道德观念

参考例句：

• The mores of that village are hard to believe.那村子的习俗让人难以置信。
• We advocate a harmonious society where corruption is swept away,and social mores are cleared.我们提倡弊绝风清，建设一个和谐社会。

208 abominable   

adj.可厌的，令人憎恶的

参考例句：

• Their cruel treatment of prisoners was abominable.他们虐待犯人的做法令人厌恶。
• The sanitary conditions in this restaurant are abominable.这家饭馆的卫生状况糟透了。

209 abject   

adj.极可怜的，卑屈的

参考例句：

• This policy has turned out to be an abject failure.这一政策最后以惨败而告终。
• He had been obliged to offer an abject apology to Mr.Alleyne for his impertinence.他不得不低声下气，为他的无礼举动向艾莱恩先生请罪。

210 obedience   

n.服从，顺从

参考例句：

• Society has a right to expect obedience of the law.社会有权要求人人遵守法律。
• Soldiers act in obedience to the orders of their superior officers.士兵们遵照上级军官的命令行动。

211 monk   

n.和尚，僧侣，修道士

参考例句：

• The man was a monk from Emei Mountain.那人是峨眉山下来的和尚。
• Buddhist monk sat with folded palms.和尚合掌打坐。

212 attains   

（通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况）

参考例句：

• This is the period at which the body attains maturity. 这是身体发育成熟的时期。
• The temperature a star attains is determined by its mass. 恒星所达到的温度取决于它的质量。

213 dependants   

受赡养者，受扶养的家属( dependant的名词复数 )

参考例句：

• The government has agreed to take only 150 refugees plus their dependants. 政府承诺只收留150 名难民及家属。
• There are approximately 12 million migrants with their dependants living in the EU countries. 大约有1200万流动工人带着家属居住在欧盟诸国。

214 vow   

n.誓(言)，誓约；v.起誓，立誓

参考例句：

• My parents are under a vow to go to church every Sunday.我父母许愿，每星期日都去做礼拜。
• I am under a vow to drink no wine.我已立誓戒酒。

215 thraldom   

n.奴隶的身份，奴役，束缚

参考例句：

216 mingled   

混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系]

参考例句：

• The sounds of laughter and singing mingled in the evening air. 笑声和歌声交织在夜空中。
• The man and the woman mingled as everyone started to relax. 当大家开始放松的时候，这一男一女就开始交往了。

217 enjoyment   

n.乐趣；享有；享用

参考例句：

• Your company adds to the enjoyment of our visit. 有您的陪同，我们这次访问更加愉快了。
• After each joke the old man cackled his enjoyment.每逢讲完一个笑话，这老人就呵呵笑着表示他的高兴。

218 virtuous   

adj.有品德的，善良的，贞洁的，有效力的

参考例句：

• She was such a virtuous woman that everybody respected her.她是个有道德的女性，人人都尊敬她。
• My uncle is always proud of having a virtuous wife.叔叔一直为娶到一位贤德的妻子而骄傲。

219 amiable   

adj.和蔼可亲的，友善的，亲切的

参考例句：

• She was a very kind and amiable old woman.她是个善良和气的老太太。
• We have a very amiable companionship.我们之间存在一种友好的关系。

220 demonstration   

n.表明，示范，论证，示威

参考例句：

• His new book is a demonstration of his patriotism.他写的新书是他的爱国精神的证明。
• He gave a demonstration of the new technique then and there.他当场表演了这种新的操作方法。

221 abhor   

v.憎恶；痛恨

参考例句：

• They abhor all forms of racial discrimination.他们憎恶任何形式的种族歧视。
• They abhor all the nations who have different ideology and regime.他们仇视所有意识形态和制度与他们不同的国家。

222 unbearable   

adj.不能容忍的；忍受不住的

参考例句：

• It is unbearable to be always on thorns.老是处于焦虑不安的情况中是受不了的。
• The more he thought of it the more unbearable it became.他越想越觉得无法忍受。

223 accomplished   

adj.有才艺的；有造诣的；达到了的

参考例句：

• Thanks to your help,we accomplished the task ahead of schedule.亏得你们帮忙,我们才提前完成了任务。
• Removal of excess heat is accomplished by means of a radiator.通过散热器完成多余热量的排出。

224 saviour   

n.拯救者，救星

参考例句：

• I saw myself as the saviour of my country.我幻想自己为国家的救星。
• The people clearly saw her as their saviour.人们显然把她看成了救星。

225 iniquities   

n.邪恶( iniquity的名词复数 )；极不公正

参考例句：

• The preacher asked God to forgive us our sins and wash away our iniquities. 牧师乞求上帝赦免我们的罪过，涤荡我们的罪孽。 来自辞典例句
• If thou, Lord shouldest mark iniquities, O Lord, who shall stand? 3主―耶和华啊，你若究察罪孽，谁能站得住呢？ 来自互联网

226 glorified   

美其名的，变荣耀的

参考例句：

• The restaurant was no more than a glorified fast-food cafe. 这地方美其名曰餐馆，其实只不过是个快餐店而已。
• The author glorified the life of the peasants. 那个作者赞美了农民的生活。

227 helping   

n.食物的一份&adj.帮助人的，辅助的

参考例句：

• The poor children regularly pony up for a second helping of my hamburger. 那些可怜的孩子们总是要求我把我的汉堡包再给他们一份。
• By doing this, they may at times be helping to restore competition. 这样一来, 他在某些时候,有助于竞争的加强。

228 miseries   

n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人

参考例句：

• They forgot all their fears and all their miseries in an instant. 他们马上忘记了一切恐惧和痛苦。 来自《现代汉英综合大词典》
• I'm suffering the miseries of unemployment. 我正为失业而痛苦。 来自《简明英汉词典》

229 wrought   

v.引起；以…原料制作；运转；adj.制造的

参考例句：

• Events in Paris wrought a change in British opinion towards France and Germany.巴黎发生的事件改变了英国对法国和德国的看法。
• It's a walking stick with a gold head wrought in the form of a flower.那是一个金质花形包头的拐杖。

230 persecute   

vt.迫害，虐待；纠缠，骚扰

参考例句：

• They persecute those who do not conform to their ideas.他们迫害那些不信奉他们思想的人。
• Hitler's undisguised effort to persecute the Jews met with worldwide condemnation.希特勒对犹太人的露骨迫害行为遭到世界人民的谴责。

231 torments   

（肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人]

参考例句：

• He released me from my torments. 他解除了我的痛苦。
• He suffered torments from his aching teeth. 他牙痛得难受。

232 inflict   

vt.(on)把…强加给，使遭受，使承担

参考例句：

• Don't inflict your ideas on me.不要把你的想法强加于我。
• Don't inflict damage on any person.不要伤害任何人。

233 inflicts   

把…强加给，使承受，遭受( inflict的第三人称单数 )

参考例句：

• Bullfrog 50 Inflicts poison when your enemy damages you at short range. 牛娃50对近距离攻击你的敌人造成毒伤。
• The U.S. always inflicts its concept of human nature on other nations. 美国总是把自己的人权观念强加于别国。

234 almighty   

adj.全能的，万能的；很大的，很强的

参考例句：

• Those rebels did not really challenge Gods almighty power.这些叛徒没有对上帝的全能力量表示怀疑。
• It's almighty cold outside.外面冷得要命。

235 indifference   

n.不感兴趣，不关心，冷淡，不在乎

参考例句：

• I was disappointed by his indifference more than somewhat.他的漠不关心使我很失望。
• He feigned indifference to criticism of his work.他假装毫不在意别人批评他的作品。

236 wrath   

n.愤怒，愤慨，暴怒

参考例句：

• His silence marked his wrath. 他的沉默表明了他的愤怒。
• The wrath of the people is now aroused. 人们被激怒了。

237 vexed   

adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论

参考例句：

• The conference spent days discussing the vexed question of border controls. 会议花了几天的时间讨论边境关卡这个难题。
• He was vexed at his failure. 他因失败而懊恼。 来自《现代汉英综合大词典》

238 ingratitude   

n.忘恩负义

参考例句：

• Tim's parents were rather hurt by his ingratitude.蒂姆的父母对他的忘恩负义很痛心。
• His friends were shocked by his ingratitude to his parents.他对父母不孝，令他的朋友们大为吃惊。

239 repose   

v.(使)休息；n.安息

参考例句：

• Don't disturb her repose.不要打扰她休息。
• Her mouth seemed always to be smiling,even in repose.她的嘴角似乎总是挂着微笑，即使在睡眠时也是这样。

240 entirely   

ad.全部地，完整地；完全地，彻底地

参考例句：

• The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
• His life was entirely given up to the educational work. 他的一生统统献给了教育工作。

241 implore   

vt.乞求，恳求，哀求

参考例句：

• I implore you to write. At least tell me you're alive.请给我音讯，让我知道你还活着。
• Please implore someone else's help in a crisis.危险时请向别人求助。

242 tempting   

a.诱人的, 吸引人的

参考例句：

• It is tempting to idealize the past. 人都爱把过去的日子说得那么美好。
• It was a tempting offer. 这是个诱人的提议。

243 virgin   

n.处女，未婚女子；adj.未经使用的；未经开发的

参考例句：

• Have you ever been to a virgin forest?你去过原始森林吗？
• There are vast expanses of virgin land in the remote regions.在边远地区有大片大片未开垦的土地。

244 wilt   

v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱

参考例句：

• Golden roses do not wilt and will never need to be watered.金色的玫瑰不枯萎绝也不需要浇水。
• Several sleepless nights made him wilt.数个不眠之夜使他憔悴。

245 malice   

n.恶意，怨恨，蓄意；[律]预谋

参考例句：

• I detected a suggestion of malice in his remarks.我觉察出他说的话略带恶意。
• There was a strong current of malice in many of his portraits.他的许多肖像画中都透着一股强烈的怨恨。

246 expiation   

n.赎罪，补偿

参考例句：

• 'served him right,'said Drouet afterward, even in view of her keen expiation of her error. “那是他活该，"这一场结束时杜洛埃说，尽管那个妻子已竭力要赎前愆。 来自英汉文学 - 嘉莉妹妹
• Jesus made expiation for our sins on the cross. 耶稣在十字架上为我们赎了罪。 来自互联网

247 ardently   

adv.热心地，热烈地

参考例句：

• The preacher is disserveing the very religion in which he ardently believe. 那传教士在损害他所热烈信奉的宗教。 来自辞典例句
• However ardently they love, however intimate their union, they are never one. 无论他们的相爱多么热烈，无论他们的关系多么亲密，他们决不可能合而为一。 来自辞典例句

248 scourges   

带来灾难的人或东西，祸害( scourge的名词复数 )； 鞭子

参考例句：

• Textile workers suffer from three scourges -- noise, dust and humidity. 纱厂工人的三大威胁，就是音响、尘埃和湿气。 来自汉英文学 - 现代散文
• Believe, if Internet remains great scourges, also won't have present dimensions. 相信，如果互联网仍然是洪水猛兽，也不会有现在的规模。

249 abhorring   

v.憎恶( abhor的现在分词 )；（厌恶地）回避；拒绝；淘汰

参考例句：

• He is a very upright man, abhorring evil as a deadly foe. 他具有正义感，一向嫉恶如仇。 来自互联网

250 postponed   

vt.& vi.延期，缓办，（使）延迟vt.把…放在次要地位；[语]把…放在后面（或句尾）vi.（疟疾等）延缓发作（或复发）

参考例句：

• The trial was postponed indefinitely. 审讯无限期延迟。
• The game has already been postponed three times. 这场比赛已经三度延期了。

251 omnipotence   

n.全能，万能，无限威力

参考例句：

• Central bankers have never had any illusions of their own omnipotence. 中行的银行家们已经不再对于他们自己的无所不能存有幻想了。 来自互联网
• Introduce an omnipotence press automatism dividing device, explained it operation principle. 介绍了冲压万能自动分度装置，说明了其工作原理。 来自互联网

252 ascended   

v.上升，攀登( ascend的过去式和过去分词 )

参考例句：

• He has ascended into heaven. 他已经升入了天堂。 来自《简明英汉词典》
• The climbers slowly ascended the mountain. 爬山运动员慢慢地登上了这座山。 来自《简明英汉词典》