"The Antichrist" which, like "Beyond Good and[Pg 251] Evil," "The Genealogy8 of Morals" and "The Twilight of the Idols," forms a part of Nietzsche's final philosophic10 scheme, was intended—to judge from the evidence contained in his notebooks—as the first division of a work to be entitled "The Trans valuation of All Values" ("Die Umwertung Aller Werte"). In fact this title and also "The Will to Power" were considered alternately for his magnum opus which he intended writing after the completion of "The Transvaluation of All Values." He finally decided11 on the latter title for his great work, although he used the former caption12 as a subtitle13. The complete outline for the volumes which were to be called "The Transvaluation of All Values" and which were to be incorporated in his final general plan, is as follows:
1. "The Antichrist. An Attempted Criticism of Christianity." ("Der Antichrist: Versuch einer Kritik des Christenthums.")
2. "The Free Spirit. A Criticism of Philosophy as a Nihilistic Movement." ("Der freie Geist: Kritik der Philosophie als einer nihilistischen Bewegung")
3. "The Immoralist. A Criticism of the Most Fatal Species of Ignorance, Morality." ("Der Immoralist: Kritik der verh?ngnissvollsten Art von Unwissenheit, der Moral")
4. "Dionysus, the Philosophy of Eternal Recurrence15." ("Dionysus, Philosophie der ewigen Wiederkunft")
But Nietzsche did not finish this task, although "The Antichrist" is in the form in which he intended it to be published. Nevertheless, it must be considered merely as a fragment of a much more extensive plan.[Pg 252] Though Nietzsche was far from being the first, he yet was the most effective critic who ever waged war against Christianity. This was due to the fact that he went about his destructive work from an entirely16 new angle. Before him there had been many competent anti-Christian14 writers and scientists. Even during his own time there was a large and loud school of atheists at work undermining the foundations of Nazarene morality. With the methods of his predecessors17 and contemporaries, however, he had nothing in common. He saw that, despite the scientific denial of the miracles of Christianity and the biological opposition18 to the origin of Christian history, the theologian was always able to reply to the denial of Christian truth with the counter-argument of Christian practicability. Thus, while the reasoning of such men as Darwin, Huxley and Spencer held good so far as the scientific aspects of Christianity went, the results of Christianity were not involved. The church, meeting the onslaughts of the "higher criticism," denied the necessity of a literal belief in the Gospels, and asserted that, while all the anti-Christian critics might be accurate in their purely19 scientific and logical conclusions, Christianity itself as a workable code was still efficient and deserving of consideration as the most perfect system of conduct the world had ever known. Nietzsche therefore did not go into the field already ploughed by Voltaire, Hume, Huxley, Spencer, Paine and a host of lesser20 "free thinkers." The preliminary battles in the great warfare21 against Christianity had already been won, and he saw the futility22 of proceeding23 along historical and scientific lines. Consequently he turned his attention to a consideration of the effects of Christian morality upon the race, to an inquiry24 into the[Pg 253] causes of pity-morality, and to a comparison of moral codes in their relation to the needs of humanity. Whether or not the origins of Christianity conformed to biological laws did not concern him, although he assumed as his hypothesis the conclusions of the scientific investigators25. The only way of determining the merits and demerits of the Christian code, he argued, was to ascertain26 the actual results of its application, and to compare these with the results which had accrued27 from the application of hardier28 and healthier codes. To this investigation29 Nietzsche devotes practically the whole of "The Antichrist," although there are a few analytical30 passages relating to the early dissemination31 of Jewish ethics32. But with these passages the student need not seriously concern himself. They are speculative33 and non-essential.
Nietzsche's criticism of the effects of Christian virtues35, however, did not begin in "The Antichrist," although this book is the final flowering of those anti-Christian ideas which cropped up continually throughout his entire work. This religious antipathy36 was present even in his early academic essays, and in "Human, All-Too-Human" we find him well launched upon his campaign. No book of his, with the exception of his unfinished pamphlet, "The Eternal Recurrence," is free from this criticism. But one will find all his earlier conclusions and arguments drawn37 together in a compact and complete whole in the present volume.
Nietzsche's accusation38 against Christianity, reduced to a few words, is that it works against the higher development of the individual; that, being a religion of weakness, it fails to meet the requirements of the modern man; in short, that it is dangerous. This conclusion is[Pg 254] founded on the principle of biological monism. Nietzsche assumes Darwin's law of the struggle for existence, and argues that the Christian virtues oppose not only this law but the law of natural selection as well. By this opposition the race has been weakened, for self-sacrifice, the basis of Christian morality, detracts from the power of the individual and consequently lessens39 his chances for existence. Furthermore, the Christian ideal in itself is opposed to progress and all that progress entails40, such as science and research. Knowledge of any kind tends to make man more independent, and thereby41 reduces his need for theological supervision42. As a result of the passing over of power from the strong to the weak, in accordance with the morality of Christianity, the strength of the race as a whole is depleted43. Furthermore, such a procedure is in direct opposition to the laws of nature, and so long as man lives in a natural environment the only way to insure progress is to conform to the conditions of that environment. Nietzsche therefore makes a plea for the adoption44 of other than Christian standards—standards compatible with the laws of existence. He points out that already the race has been almost irremediably weakened by its adherence45 to anti-natural doctrines46, that each day of Christian activity is another step in the complete degeneration of man. And he asserts that the only reason the race has maintained its power as long as it has is because the stronger members of society, despite their voiced belief, do not live up to the Christian code, but are continually compromising with it.
The problem of the origin of Christianity interests Nietzsche, because he sees in it an explanation of the results which it wished to accomplish. Christianity,[Pg 255] says he, can be understood only in relation to the soil out of which it grew. When the Jewish people, subjugated48 and in a position of slavery, were confronted with the danger of extermination49 at the hands of a stronger people, they invented a system of conduct which would insure their continued existence. They realised that the adherence to such virtues as retaliation50, aggressiveness, initiative, cruelty, arrogance51 and the like would mean death; the stronger nations would not have countenanced52 such qualities in a weak and depleted nation. As a result the Jews replaced retaliation with "long suffering," aggressiveness with peacefulness, cruelty with kindness, and arrogance with humility53. These negative virtues took the place of positive virtues, and were turned into "beatitudes." By thus "turning the other cheek" and "forgiving one's enemies," instead of resenting persecution54 and attempting to avenge55 the wrongs perpetrated against them, they were able to prolong life. This system of conduct, says Nietzsche, was a direct falsification of all natural conditions and a perversion56 of all healthy instincts. It was the morality of an impoverished57 and subservient58 people, and was adopted by the Jews only when they had been stripped of their power.
Nietzsche presents a psychological history of Israel as an example of the process by which natural values were denaturalised. The God of Israel was Jehovah. He was the expression of the nation's consciousness of power, of joy and of hope. Victory and salvation59 were expected from him: he was the God of justice. The Assyrians and internal anarchy60 changed the conditions of Israel. Jehovah was no longer able to bring victory to his people, and consequently the nature of this God was changed. In the hands of the priest he became a[Pg 256] weapon, and unhappiness was interpreted as punishment for "sins." Jehovah became a moral dictator, and consequently morality among the Israelites ceased to be an expression of the conditions of life and became an abstract theory opposed to life. Nor did the Jewish priesthood stop at this. It interpreted the whole of history with a view to showing that all sin against Jehovah led to punishment and that all pious61 worship of Jehovah resulted in reward. A moral order of the universe was thus substituted for a natural one. To bolster62 up this theory a "revelation" became necessary. Accordingly a "stupendous literary fraud" was perpetrated, and the "holy scriptures63" were "discovered" and foisted64 upon the people. The priests, avid65 for power, made themselves indispensable by attributing to the will of God all those acts they desired of the people. Repentance66, namely: submission67 to the priests, was inaugurated. Thus Christianity, hostile to all reality and power, gained its footing.
The psychology68 of Christ, as set forth69 in "The Antichrist," and the use made of his doctrines by those who directly followed him, form an important part of Nietzsche's argument against Christian morality. Christ's doctrine47, according to Nietzsche, was one of immediacy. It was a mode of conduct and not, according to the present Christian conception, a preparation for a future world. Christ was a simple heretic in his rebellion against the existing political order. He represented a reactionary70 mode of existence—-a system of conduct which said Nay71 to life, a code of inaction and non-interference. His death on the cross was meant as a supreme72 example and proof of this doctrine. It remained for his disciples73 to attach other meanings to it. Loving Christ[Pg 257] as they did, and consequently blinded by that love, they were unable to forgive his execution at the hands of the State. At the same time they were unprepared to follow his example and to give their own lives to the cause of his teachings. A feeling of revenge sprang up in them, and they endeavoured to find an excuse for his death. To what was it attributable? And the answer they found, says Nietzsche, was "dominant74 Judaism, its ruling class." For the moment they failed to realise that the "Kingdom of God," as preached by Christ, was an earthly thing, something contained within the individual; and after the crucifixion it was necessary for them either to follow Christ's example or to interpret his death, a voluntary one, as a promise of future happiness, that is, to translate his practical doctrine into symbolic75 terms. They unhesitatingly chose the latter.
In their search for an explanation as to how God could have allowed his "son" to be executed, they fell upon the theory that Christ's death was a sacrifice for their sins, an expiation76 for their guilt77. From that time on, says Nietzsche, "there was gradually imported into the type of the Saviour78 the doctrine of the Last Judgment79, and of the 'second coming,' the doctrine of sacrificial death, and the doctrine of Resurrection, by means of which the whole concept 'blessedness,' the entire and only reality of the gospel, is conjured80 away—in favour of a state after death." St. Paul then rationalised the conception by introducing into it the doctrine of personal immortality81 by means of having Christ rise from the dead; and he preached this immortality as a reward for virtue34. Thus, asserts Nietzsche, Christ's effort toward a Buddhistic83 movement of peace, "toward real and not merely promised happiness on earth" was controverted[Pg 258] by his posterity84. Nothing of Christ's original doctrine remained, once Paul, the forger85, set to work to twist it to his own ends. Paul went further and by changing and falsifying it turned all Jewish history into a prophecy for his own teachings. Thus the whole doctrine of Christ, the true meaning of his death and the realities which he taught, were altered and distorted. In short, Christ's life was used as a means for furthering the religion of Paul, who gave to it the name of Christianity.
A most important part of "The Antichrist" is that passage wherein Nietzsche defines his order of castes. Every healthy society, says he, falls naturally into three separate and distinct types. These classes condition one another and "gravitate differently in the psychological sense." Each type has its own work, its own duties, its own emotions, its own compensations and mastership. The first class, comprising the rulers, is distinguished86 by its intellectual superiority. It devolves upon this class "to represent happiness, beauty and goodness on earth." The members of this superior class are in the minority, but they are nevertheless the creators of values. "Their delight is self-mastery: with them asceticism87 becomes a second nature, a need, an instinct. They regard a difficult task as their privilege; to play with burdens which crush their fellows is to them a recreation." They are at once the most honourable89, cheerful and gracious of all men. The second class is composed of those who relieve the first class of their duties and execute the will of the rulers. They are the guardians90 of the law, the merchants and professional men, the warriors91 and the judges. In brief, they are the executors of the race.[Pg 259] The third class is made up of the workers, the lowest order of man—those destined92 for menial and disagreeable tasks. "The fact," says Nietzsche, "that one is publicly useful, a wheel, a function, presupposes a certain natural destiny: it is not society, but the only kind of happiness of which the great majority are capable, that makes them intelligent machines. For the mediocre93 it is a joy to be mediocre; in them mastery in one thing, a specialty94, is a natural instinct." The conception of these classes contains the nucleus95 of Nietzsche's doctrine. It embodies96 his whole idea of a natural aristocracy as opposed to the spurious European aristocracy of the present day, wherein the rulers are in reality merely members of the second class.
The charge is constantly brought against Nietzsche by the ecclesiastic97 dialecticians that his criticism of Christianity is fraught98 with the very nihilism against which he so eloquently99 argues. There is perhaps a slight basis for such a contention100 if we confine ourselves strictly101 to those of his utterances102 against the Jewish morality which appear in his previous books. But in "The Antichrist" this does not hold true even in the slightest manner. Nietzsche is constantly supplanting103 modes of action for every Christian virtue he denies. He is as constructive104 as he is destructive. "The Antichrist" contains, not only a complete denial of all Christian morality, but a statement of a new and consistent system of ethics based on the research of all his works.
EXCERPTS105 FROM "THE ANTICHRIST"
What is good? All that enhances the feeling of power, the Will to Power, and power itself in man.[Pg 260] What is bad?—All that proceeds from weakness. What is happiness?—The feeling that power is increasing,- that resistance has been overcome.
Not contentment, but more power; not peace at any price, but war; not virtue, but efficiency (virtue in the Renaissance106 sense, virtu, free from all moralic acid). The weak and botched shall perish: first principle of our humanity. And they ought even to be helped to perish.
What is more harmful than any vice107?—Practical sympathy with all the botched and the weak—Christianity. 128
We must not deck out and adorn108 Christianity: it has waged a deadly war upon this higher type of man, it has set a ban upon all the fundamental instincts of this type, and has distilled109 evil and the devil himself out of these instincts:—the strong man as the typical pariah110, the villain111. Christianity has sided with everything weak, low, and botched; it has made an ideal out of antagonism112 against all the self-preservative instincts of strong life: it has corrupted114 even the reason of the strongest intellects, by teaching that the highest values of intellectuality are sinful, misleading and full of temptations. 130
I call an animal, a species, an individual corrupt113, when it loses its instincts, when it selects and prefers that which is detrimental115 to it. 131
Life itself, to my mind, is nothing more nor less than the instinct of growth, of permanence, of accumulating forces, of power: where the will to power is lacking, degeneration sets in. 131
Pity is opposed to the tonic116 passions which enhance the energy of the feeling of life: its action is depressing. A man loses power when he pities. By means of pity the[Pg 261] drain on strength which suffering itself already introduces into the world is multiplied a thousandfold. 131
On the whole, pity thwarts117 the law of development which is the law of selection. It preserves that which is ripe for death, it fights in favour of the disinherited and the condemned119 of life. 131-132
This depressing and infectious instinct thwarts those instincts which aim at the preservation120 and enhancement of the value of life: by multiplying misery121 quite as much as by preserving all that is miserable122, it is the principal agent in promoting decadence123. 132
That which a theologian considers true, must of necessity be false: this furnishes almost the criterion of truth. It is his most profound self-preservative instinct which forbids reality ever to attain124 to honour in any way, or even to raise its voice. Whithersoever the influence of the theologian extends, valuations are topsy-turvy, and the concepts "true" and "false" have necessarily changed places: that which is most deleterious to life, is here called "true," that which enhances it, elevates it, says Yea to it, justifies125 it and renders it triumphant126, is called "false." 135
What is there that destroys a man more speedily than to work, think, feel, as an automaton127 of "duty," without internal promptings, without a profound personal predilection128, without joy? This is the recipe par9 excellence129 of decadence and even of idiocy130. 137
In Christianity, neither morality nor religion comes in touch at all with reality. Nothing but imaginary causes (God, the soul, the ego131, spirit, free will—or even non-free will); nothing but imaginary effects (sin, salvation, grace, punishment, forgiveness of sins). Imaginary beings are supposed to have intercourse132 (God, spirits,[Pg 262] souls); imaginary Natural History (anthropocentric: total lack of the notion, "natural causes"); an imaginary psychology (nothing but misunderstandings of self, interpretations133 of pleasant or unpleasant general feelings; for instance of the states of the nervus sympathicus, with the help of the sign language of a religio-moral idiosyncrasy,—repentance, pangs134 of conscience, the temptation of the devil, the presence of God); an imaginary teleology135 (the Kingdom of God, the Last Judgment, Everlasting136 Life). 141-142
A proud people requires a God, unto whom it can sacrifice things.... Religion, when restricted to these principles, is a form of gratitude138. A man is grateful for his own existence; for this he must have a God.—Such a God must be able to profit and to injure him, he must be able to act the friend and the foe139. He must be esteemed140 for his good as well as for his evil qualities. 143
When a people is on the road to ruin; when it feels its belief in a future, its hope of freedom vanishing for ever; when it becomes conscious of submission as the most useful quality, and of the virtues of the submissive as self-preservative measures, then its God must also modify himself. He then becomes a tremulous and unassuming sneak141; he counsels "peace of the soul," the cessation of all hatred142, leniency143 and "love" even towards friend and foe. He is for ever moralising, he crawls into the heart of every private virtue, becomes a God for everybody. 143
The Christian concept of God—God as the deity144 of the sick, God as a spider, God as a spirit—is one of the most corrupt concepts of God that has ever been attained145 on earth. Maybe it represents the low-water mark in the evolutionary146 ebb147 of the godlike type. God degenerated148 into the contradiction of life, instead of being its[Pg 263] transfiguration and eternal Yea! With God war is declared on life, nature, and the will to life! God is the formula for every calumny149 of this world and for every lie concerning a beyond! 146
Christianity aims at mastering beasts of prey150; its expedient151 is to make them ill,—to render feeble is the Christian recipe for taming, for "civilisation152." 151
If faith is above all necessary, then reason, knowledge, and scientific research must be brought into evil repute: the road to truth becomes the forbidden road.—Strong hope is a much greater stimulant153 of life than any single realised joy could be. Sufferers must be sustained by a hope which no actuality can contradict,—and which cannot ever be realised: the hope of another world. (Precisely154 on account of this power that hope has of making the unhappy linger on, the Greeks regarded it as the evil of evils, as the most mischievous155 evil: it remained behind in Pandora's box.) In order that love may be possible, God must be a person. In order that the lowest instincts may also make their voices heard God must be young. For the ardour of the women a beautiful saint, and for the ardour of the men a Virgin156 Mary has to be pressed into the foreground. All this on condition that Christianity wishes to rule over a certain soil, on which Aphrodisiac or Adonis cults157 had already determined158 the notion of a cult88. To insist upon chastity only intensifies159 the vehemence160 and profundity161 of the religious instinct—it makes the cult warmer, more enthusiastic, more soulful.—Love is the state in which man sees things most widely different from what they are. The force of illusion reaches its zenith here, as likewise the sweetening and transfiguring power. When a man is in love he endures more than at other times; he submits to everything.[Pg 264] The thing was to discover a religion in which it was possible to love: by this means the worst in life is overcome—it is no longer even seen.—So much for three Christian virtues Faith, Hope, and Charity: I call them the three Christian precautionary measures. 152-153
What is Jewish morality, what is Christian morality? Chance robbed of its innocence162; unhappiness polluted with the idea of "sin"; well being interpreted as a danger, as a "temptation"; physiological163 indisposition poisoned by means of the cankerworm of conscience. 157-158
What does a "moral order of the universe" mean? That once and for all there is such a thing as will of God which determines what man has to do and what he has to leave undone164; that the value of a people or of an individual is measured according to how much or how little the one or the other obeys the will of God; that in the destinies of a people or of an individual, the will of God shows itself dominant, that is to say it punishes or rewards according to the degree of obedience165. In the place of this miserable falsehood reality says: a parasitical166 type of man, who can flourish only at the cost of all the healthy elements of life, the priest abuses the name of God: he calls that state of affairs in which the priest determines the value of things "the Kingdom of God"; he calls the means whereby such a state of affairs is attained or maintained, "the Will of God"; with cold-blooded cynicism he measures peoples, ages and individuals according to whether they favour or oppose the ascendency of the priesthood. 158-159
I fail to see against whom was directed the insurrection of which rightly or wrongly Jesus is understood to have been the promoter, if it were not directed against the Jewish church. 162
[Pg 265]
This saintly anarchist167 who called the lowest of the low, the outcasts and "sinners," the Chandala of Judaism, to revolt against the established order of things (and in language which, if the gospels are to be trusted, would get one sent to Siberia even to-day)—this man was a political criminal in so far as political criminals were possible in a community so absurdly non-political. This brought him to the cross: the proof of this is the inscription168 found thereon. He died for his sins—and no matter how often the contrary has been asserted there is absolutely nothing to show that he died for the sins of others. 162-163
The instinctive169 hatred of reality is the outcome of an extreme susceptibility to pain and to irritation170, which can no longer endure to be "touched" at all, because every sensation strikes too deep.
The instinctive exclusion171 of all aversion, of all hostility172, of all boundaries and distances in feeling, is the outcome of an extreme susceptibility to pain and to irritation, which regards all resistance, all compulsory173 resistance as insufferable anguish(—that is to say, as harmful, as deprecated by the self-preservative instinct), and which knows blessedness (happiness) only when it is no longer obliged to offer resistance to anybody, either evil or detrimental,—love as the only ultimate possibility of life....
These are the two physiological realities upon which and out of which the doctrine of salvation has grown. 166
With a little terminological174 laxity Jesus might be called a "free spirit"—he cares not a jot175 for anything that is established: the word killeth, everything fixed176 killeth. The idea, experience, "life" as he alone knows it, is, according to him, opposed to every kind of word, formula,[Pg 266] law, faith and dogma. He speaks only of the innermost things: "life" or "truth" or "light," is his expression for the innermost things,—everything else the whole of reality, the whole of nature, language even, has only the value of a sign, of a simile177 for him. 169-170
The whole psychology of the "gospels" lacks the concept of guilt and punishment, as also that of reward. "Sin," any sort of aloofness178 between God and man, is done away with,—this is precisely what constitutes the "glad tidings." Eternal bliss179 is not promised, it is not bound up with certain conditions; it is the only reality—the rest consists only of signs wherewith to speak about it....
The results of such a state project themselves into a new practice of life, the actual evangelical practice. It is not a "faith" which distinguishes himself by means of a different mode of action.... 171
The life of the Saviour was naught180 else than this practice,—neither was his death. He no longer required any formul?, any rites181 for his relations with God—not even prayer. He has done with all the Jewish teaching of repentance and of atonement; he alone knows the mode of life which makes one feel "divine," "saved," "evangelical," and at all times a "child of God." Not "repentance," not "prayer and forgiveness" are the roads to God: the evangelical mode of life alone leads to God, it is "God."—That which the gospels abolished was the Judaism of the concepts "sin," "forgiveness of sin," "faith," "salvation through faith,"—the whole doctrine of the Jewish church was denied by the "glad tidings."
The profound instinct of how one must live in order to feel "in Heaven," in order to feel "eternal," while in[Pg 267] every other respect one feels by no means "in Heaven": this alone is the psychological reality of "Salvation."—A new life and not a new faith.... 171-172
This "messenger of glad tidings" died as he lived and as he taught—not in order "to save mankind," but in order to show how one ought to live. It was a mode of life that he bequeathed to mankind: his behaviour before his judges, his attitude towards his executioners, his accusers, and all kinds of calumny and scorn,—his demeanour on the cross. 174
The history of Christianity—from the death on the cross onwards—is the history of a gradual and ever coarser misunderstanding of an original symbolism. 175
"The world" to Christianity means that a man is a soldier, a judge, a patriot182, that he defends himself, that he values his honour, that he desires his own advantage, that he is proud..... The conduct of every moment, every instinct, every valuation that leads to a deed, is at present anti-Christian: what an abortion183 of falsehood modern man must be, in order to be able without a blush still to call himself a Christian! 178
The very word "Christianity" is a misunderstanding,—truth to tell, there never was more than one Christian, and he died on the Cross. The "gospel" died on the cross. That which thenceforward was called "gospel" was the reverse of that "gospel" that Christ had lived: it was "evil tidings," a dysangel. It is false to the point of nonsense to see in "faith," in the faith in salvation through Christ, the distinguishing trait of the Christian; the only thing that is Christian is the Christian mode of existence, a life such as he led who died on the Cross.... To this day a life of this kind is still possible; for certain[Pg 268] men, it is even necessary: genuine, primitive184 Christianity will be possible in all ages.... Not a faith, but a course of action. 178-179
To regard a man like St.-Paul as honest (a man whose home was the very headquarters of Stoical enlightenment) when he devises a proof of the continued existence of the Saviour out of a hallucination; or even to believe him when he declares that he had this hallucination, would amount to foolishness on the part of a psychologist: St.-Paul desired the end, consequently he also desired the means.... Even what he himself did not believe, was believed in by the idiots among whom he spread his doctrine.—What he wanted was power; with St.-Paul the priest again aspired185 to power. 185
When the centre of gravity of life is laid, not in life, but in a beyond—in nonentity186, life is utterly187 robbed of its balance. The great lie of personal immortality destroys all reason, all nature in the instincts,—everything in the instincts that is beneficent, that promotes life and that is a guarantee of the future, henceforward aroused suspicion. The very meaning of life is now construed188 as the effort to live in such a way that life no longer has any point.... Why show any public spirit? Why be grateful for one's origin and one's forebears? Why collaborate189 with one's fellows, and be confident? Why be concerned about the general weal or strive after it?... All these things are merely so many "temptations," so many deviations190 from the "straight path." "One thing only is necessary" ... that everybody, as an "immortal82 soul," should have equal rank, that in the totality of beings, the "salvation" of each individual may lay claim to eternal importance, that insignificant191 bigots and three-quarter-lunatics may have the right to suppose that the[Pg 269] laws of nature may be persistently192 broken on their account,—any such magnification of every kind of selfishness to infinity193, to insolence194, cannot be branded with sufficient contempt. And yet it is to this miserable flattery of personal vanity that Christianity owed its triumph,—by this means it lured195 all the bungled196 and the botched, all revolting and revolted people, all abortions197, the whole of the refuse and offal of humanity, over to its side. 185-186
With Christianity, the art of feeling holy lies, which constitutes the whole of Judaism, reaches its final mastership, thanks to many centuries of Jewish and most thoroughly198 serious training and practice. 188
Only read the gospels as books calculated to seduce199 by means of morality—morality is appropriated by these petty people,—they know what morality can do! The best way of leading mankind by the nose is with morality! The fact is that the most conscious conceit200 of people who believe themselves to be chosen, here simulates modesty201: in this way they, the Christian community, the "good and the just" place themselves once and for all on a certain side, the side "of Truth"—and the rest of mankind, "the world" on the other.... This was the most fatal kind of megalomania that had ever yet existed on earth; insignificant little abortions of bigots and liars202 began to lay sole claim to the concepts "God," "Truth," "Light," "Spirit," "Love," "Wisdom," "Life," as if these things were, so to speak, synonyms203 of themselves, in order to fence themselves off from "the world"; little ultra-Jews, ripe for every kind of madhouse, twisted values round in order to suit themselves, just as if the Christian, alone, were the meaning, the salt, the standard and even the "ultimate tribunal" of all the rest of mankind. 189-190
[Pg 270]
One does well to put on one's gloves when reading the New Testament204. The proximity205 of so much pitch almost defiles206 one. We should feel just as little inclined to hobnob with "the first Christians207" as with Polish Jews: not that we need explain our objections.... They simply smell bad.—In vain have I sought for a single sympathetic feature in the New Testament; there is not a trace of freedom, kindliness208, openheartedness and honesty to be found in it. Humaneness209 has not even made a start in this book, while cleanly instincts are entirely absent from it.... Only evil instincts are to be found in the New Testament, it shows no sign of courage, these people lack even the courage of these evil instincts. All is cowardice210, all is a closing of one's eyes and self-deception. Every book becomes clean, after one has just read the New Testament. 193-194
In the whole of the New Testament only one figure appears which we cannot help respecting. Pilate, the Roman Governor. To take a Jewish quarrel seriously was a thing he could not get himself to do. One Jew more or less—what did it matter?... The noble scorn of a Roman, in whose presence the word "truth" had been shamelessly abused, has enriched the New Testament with the only saying which is of value,—and this saying is not only the criticism, but actually the shattering of that Testament: "What is truth!" 195-196
No one is either a philologist211 or a doctor, who is not also an Antichrist. As a philologist, for instance, a man sees behind the "holy books" as a doctor he sees behind the physiological rottenness of the typical Christian. The Doctor says "incurable," the philologist says "forgery212." 197
The priest knows only one great danger, and that is[Pg 271] science,—the healthy concept of cause and effect. But, on the whole, science flourishes only in happy conditions,—a man must have time, he must also have superfluous213 mental energy in order to "pursue knowledge." ... "Consequently man must be made unhappy,"—this has been the argument of the priest of all ages.—You have already divined what, in accordance with such a manner of arguing, must first have come into the world:—"sin.".... The notion of guilt and punishment, the whole "moral order of the universe," was invented against science. 199
The notion of guilt and punishment, including the doctrine of "grace," of "salvation" and of "forgiveness"—all lies through and through without a shred214 of psychological reality—were invented in order to destroy man's sense of causality: they are an attack with the fist, with the knife, with honesty in hate and love! But one actuated by the most cowardly, most crafty215, and most ignoble216 instincts! A priest's attack! A parasite's attack! A vampyrism of pale subterranean217 leeches218! 200
"Faith saveth; therefore it is true."—It might be objected here that it is precisely salvation which is not probed but only promised; salvation is bound up with the condition "faith,"—one shall be saved, because one has faith.... But how prove that that which the priest promises to the faithful really will take place, to wit: the "Beyond" which defies all demonstration219?—The assumed "proof of power" is at bottom once again only a belief in the fact that the effect which faith promises will not fail to take place. In a formula: "I believe that faith saveth;—consequently it is true."—But with this we are at the end of our tether. 201
Holiness in itself is simply a symptom of an[Pg 272] impoverished, enervated220 and incurably221 deteriorated222 body! 203-204
Christianity is built upon the rancour of the sick; its instinct is directed against the sound, against health. Everything well-constituted, proud, high-spirited, and beautiful is offensive to its ears and eyes. 204
"Faith" simply means the refusal to know what is true. 205
The conclusion which all idiots, women and common people come to, that there must be something in a cause for which some one lays down his life (or which, as in the case of primitive Christianity, provokes an epidemic223 of sacrifices),—this conclusion put a tremendous check upon all investigation, upon the spirit of investigation and of caution. Martyrs224 have harmed the cause of truth. 208
Convictions are prisons. They never see far enough, they do not look down from a sufficient height: but in order to have any say in questions of value and non-value, a man must see five hundred convictions beneath him—behind him.... A spirit who desires great things, and who also desires the means thereto, is necessarily a sceptic. Freedom from every kind of conviction belongs to strength, to the ability to open one's eyes freely. 209-210
Whom do I hate most among the rabble225, the Chandala apostles, who undermine the working man's instinct, his happiness and his feeling of contentedness226 with his insignificant existence,—who make him envious227, and who teach him revenge.... The wrong never lies in unequal rights; it lies in the claim to equal rights. 220
The Christian and the anarchist are both decadents228; they are both incapable229 of acting230 in any other way than disintegratingly, poisonously and witheringly, like[Pg 273] bloodsuckers; they are both actuated by an instinct of mortal hatred of everything that stands erect231, that is great, that is lasting137, and that is a guarantee of the future. 221-222
Christianity destroyed the harvest we might have reaped from the culture of antiquity232, later it also destroyed our harvest of the culture of Islam. The wonderful Moorish233 world of Spanish culture, which in its essence is more closely related to us, and which appeals more to our sense and taste than Rome and Greece, was trampled234 to death(—I do not say by what kind of feet), why?—because it owed its origin to noble, to manly235 instincts, because it said yea to life, even that life so full of the race, and refined luxuries of the Moors236! 226
I condemn118 Christianity and confront it with the most terrible accusation that an accuser has ever had in his mouth. To my mind it is the greatest of all conceivable corruptions238, it has had the will to the last imaginable corruption237. The Christian Church allowed nothing to escape from its corruption; it converted every value into its opposite, every truth into a lie, and every honest impulse into an ignominy of the soul. Let any one dare to speak to me of its humanitarian239 blessings240! To abolish any sort of distress241 was opposed to its profoundest interests; its very existence depended on states of distress; it created states of distress in order to make itself immortal.... The cancer germ of sin, for instance: the Church was the first to enrich mankind with this misery!—The "equality of souls before God," this falsehood, this pretext242 for the rancunes of all the base-minded, this anarchist bomb of a concept, which has ultimately become the revolution, the modern idea, the principle of decay of the whole of social order,—this is Christian dynamite243.... The "humanitarian" blessings of Christianity! To breed a[Pg 274] self-contradiction, an art of self-profanation, a will to lie at any price, an aversion, a contempt of all good and honest instincts out of humanitas! Is this what you call the blessings of Christianity?—Parasitism as the only method of the Church; sucking all the blood, all the love, all the hope of life out of mankind with an?mic and sacred ideals. A "Beyond" as the will to deny all reality; the cross as the trade-mark of the most subterranean form of conspiracy244 that has ever existed,—against health, beauty, well-constitutedness, bravery, intellect, kindliness of soul, against Life itself....
This eternal accusation against Christianity I would fain write on all walls, wherever there are walls,—I have letters with which I can make even the blind see.... I call Christianity the one great curse, the one enormous and innermost perversion, the one great instinct of revenge, for which no means are too venomous, too underhand, too underground and too petty,—I call it the one immortal blemish245 of mankind.... 230-231
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1
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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2
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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presentiment
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| n.预感，预觉 | |
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impending
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| a.imminent, about to come or happen | |
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breakdown
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| n.垮，衰竭；损坏，故障，倒塌 | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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genealogy
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| n.家系，宗谱 | |
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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philosophic
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| adj.哲学的，贤明的 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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12
caption
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| n.说明，字幕，标题；v.加上标题，加上说明 | |
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subtitle
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| n.副题（书本中的），说明对白的字幕 | |
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14
Christian
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| adj.基督教徒的；n.基督教徒 | |
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recurrence
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| n.复发，反复，重现 | |
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16
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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17
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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18
opposition
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| n.反对，敌对 | |
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purely
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| adv.纯粹地，完全地 | |
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20
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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futility
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| n.无用 | |
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23
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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24
inquiry
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| n.打听，询问，调查，查问 | |
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25
investigators
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| n.调查者，审查者( investigator的名词复数 ) | |
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26
ascertain
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| vt.发现，确定，查明，弄清 | |
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27
accrued
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| adj.权责已发生的v.增加( accrue的过去式和过去分词 )；（通过自然增长）产生；获得；（使钱款、债务）积累 | |
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28
hardier
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| 能吃苦耐劳的，坚强的( hardy的比较级 )； （植物等）耐寒的 | |
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29
investigation
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| n.调查，调查研究 | |
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30
analytical
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| adj.分析的；用分析法的 | |
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dissemination
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| 传播,宣传,传染(病毒) | |
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32
ethics
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| n.伦理学；伦理观，道德标准 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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34
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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35
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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36
antipathy
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| n.憎恶；反感，引起反感的人或事物 | |
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37
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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38
accusation
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| n.控告，指责，谴责 | |
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39
lessens
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| 变少( lessen的第三人称单数 )； 减少（某事物） | |
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entails
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| 使…成为必要( entail的第三人称单数 )； 需要； 限定继承； 使必需 | |
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41
thereby
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| adv.因此，从而 | |
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42
supervision
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| n.监督，管理 | |
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43
depleted
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| adj. 枯竭的, 废弃的 动词deplete的过去式和过去分词 | |
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44
adoption
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| n.采用，采纳，通过；收养 | |
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45
adherence
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| n.信奉，依附，坚持，固着 | |
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46
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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47
doctrine
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| n.教义；主义；学说 | |
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48
subjugated
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| v.征服，降伏( subjugate的过去式和过去分词 ) | |
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49
extermination
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| n.消灭，根绝 | |
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50
retaliation
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| n.报复，反击 | |
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51
arrogance
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| n.傲慢，自大 | |
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52
countenanced
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| v.支持，赞同，批准( countenance的过去式 ) | |
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53
humility
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| n.谦逊，谦恭 | |
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54
persecution
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| n. 迫害,烦扰 | |
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55
avenge
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| v.为...复仇，为...报仇 | |
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56
perversion
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| n.曲解；堕落；反常 | |
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57
impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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58
subservient
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| adj.卑屈的，阿谀的 | |
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59
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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60
anarchy
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| n.无政府状态；社会秩序混乱，无秩序 | |
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61
pious
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| adj.虔诚的；道貌岸然的 | |
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62
bolster
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| n.枕垫；v.支持，鼓励 | |
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63
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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64
foisted
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| 强迫接受，把…强加于( foist的过去式和过去分词 ) | |
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65
avid
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| adj.热心的；贪婪的；渴望的；劲头十足的 | |
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66
repentance
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| n.懊悔 | |
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67
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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68
psychology
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| n.心理，心理学，心理状态 | |
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69
forth
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| adv.向前；向外，往外 | |
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70
reactionary
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| n.反动者，反动主义者；adj.反动的，反动主义的，反对改革的 | |
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71
nay
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| adv.不；n.反对票，投反对票者 | |
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72
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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73
disciples
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| 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 | |
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74
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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75
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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76
expiation
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| n.赎罪，补偿 | |
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77
guilt
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| n.犯罪；内疚；过失，罪责 | |
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78
saviour
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| n.拯救者，救星 | |
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79
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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80
conjured
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| 用魔术变出( conjure的过去式和过去分词 )； 祈求，恳求； 变戏法； （变魔术般地） 使…出现 | |
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81
immortality
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| n.不死，不朽 | |
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82
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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83
Buddhistic
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| adj.佛陀的，佛教的 | |
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84
posterity
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| n.后裔，子孙，后代 | |
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85
forger
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| v.伪造；n.（钱、文件等的）伪造者 | |
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86
distinguished
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| adj.卓越的，杰出的，著名的 | |
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87
asceticism
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| n.禁欲主义 | |
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88
cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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89
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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90
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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91
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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92
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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93
mediocre
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| adj.平常的，普通的 | |
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94
specialty
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| n.(speciality)特性，特质；专业，专长 | |
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95
nucleus
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| n.核，核心，原子核 | |
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96
embodies
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| v.表现( embody的第三人称单数 )；象征；包括；包含 | |
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97
ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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98
fraught
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| adj.充满…的，伴有(危险等)的；忧虑的 | |
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99
eloquently
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| adv. 雄辩地(有口才地, 富于表情地) | |
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100
contention
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| n.争论，争辩，论战；论点，主张 | |
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101
strictly
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| adv.严厉地，严格地；严密地 | |
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102
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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103
supplanting
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| 把…排挤掉，取代( supplant的现在分词 ) | |
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104
constructive
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| adj.建设的，建设性的 | |
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105
excerpts
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| n.摘录，摘要( excerpt的名词复数 )；节选（音乐，电影）片段 | |
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106
renaissance
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| n.复活，复兴，文艺复兴 | |
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107
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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108
adorn
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| vt.使美化，装饰 | |
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109
distilled
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| adj.由蒸馏得来的v.蒸馏( distil的过去式和过去分词 )；从…提取精华 | |
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110
pariah
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| n.被社会抛弃者 | |
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111
villain
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| n.反派演员，反面人物；恶棍；问题的起因 | |
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112
antagonism
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| n.对抗，敌对，对立 | |
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113
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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114
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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115
detrimental
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| adj.损害的，造成伤害的 | |
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116
tonic
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| n./adj.滋补品，补药，强身的，健体的 | |
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117
thwarts
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| 阻挠( thwart的第三人称单数 )； 使受挫折； 挫败； 横过 | |
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118
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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119
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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120
preservation
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| n.保护，维护，保存，保留，保持 | |
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121
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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122
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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123
decadence
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| n.衰落，颓废 | |
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124
attain
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| vt.达到，获得，完成 | |
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125
justifies
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| 证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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126
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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127
automaton
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| n.自动机器，机器人 | |
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128
predilection
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| n.偏好 | |
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129
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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130
idiocy
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| n.愚蠢 | |
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131
ego
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| n.自我，自己，自尊 | |
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132
intercourse
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| n.性交；交流，交往，交际 | |
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133
interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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134
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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135
teleology
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| n.目的论 | |
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136
everlasting
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| adj.永恒的，持久的，无止境的 | |
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137
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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138
gratitude
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| adj.感激，感谢 | |
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139
foe
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| n.敌人，仇敌 | |
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140
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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141
sneak
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| vt.潜行(隐藏,填石缝)；偷偷摸摸做；n.潜行；adj.暗中进行 | |
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142
hatred
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| n.憎恶，憎恨，仇恨 | |
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143
leniency
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| n.宽大（不严厉） | |
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144
deity
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| n.神，神性；被奉若神明的人(或物) | |
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145
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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146
evolutionary
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| adj.进化的；演化的，演变的；[生]进化论的 | |
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147
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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148
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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149
calumny
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| n.诽谤，污蔑，中伤 | |
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150
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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151
expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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152
civilisation
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| n.文明，文化，开化，教化 | |
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153
stimulant
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| n.刺激物，兴奋剂 | |
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154
precisely
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| adv.恰好，正好，精确地，细致地 | |
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155
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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156
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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157
cults
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| n.迷信( cult的名词复数 )；狂热的崇拜；（有极端宗教信仰的）异教团体 | |
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158
determined
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| adj.坚定的；有决心的 | |
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159
intensifies
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| n.（使）增强， （使）加剧( intensify的名词复数 )v.（使）增强， （使）加剧( intensify的第三人称单数 ) | |
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160
vehemence
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| n.热切；激烈；愤怒 | |
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161
profundity
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| n.渊博；深奥，深刻 | |
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162
innocence
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| n.无罪；天真；无害 | |
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163
physiological
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| adj.生理学的，生理学上的 | |
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164
undone
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| a.未做完的，未完成的 | |
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165
obedience
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| n.服从，顺从 | |
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166
parasitical
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| adj. 寄生的(符加的) | |
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167
anarchist
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| n.无政府主义者 | |
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168
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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169
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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170
irritation
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| n.激怒，恼怒，生气 | |
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171
exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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172
hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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173
compulsory
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| n.强制的，必修的；规定的，义务的 | |
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174
terminological
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| adj. 用辞的, 术语学的 | |
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175
jot
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| n.少量；vi.草草记下；vt.匆匆写下 | |
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176
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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177
simile
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| n.直喻，明喻 | |
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178
aloofness
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| 超然态度 | |
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179
bliss
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| n.狂喜，福佑，天赐的福 | |
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180
naught
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| n.无，零 [=nought] | |
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181
rites
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| 仪式，典礼( rite的名词复数 ) | |
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182
patriot
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| n.爱国者，爱国主义者 | |
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183
abortion
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| n.流产，堕胎 | |
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184
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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185
aspired
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| v.渴望，追求( aspire的过去式和过去分词 ) | |
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186
nonentity
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| n.无足轻重的人 | |
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187
utterly
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| adv.完全地，绝对地 | |
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188
construed
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| v.解释（陈述、行为等）( construe的过去式和过去分词 )；翻译，作句法分析 | |
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189
collaborate
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| vi.协作，合作；协调 | |
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190
deviations
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| 背离，偏离( deviation的名词复数 )； 离经叛道的行为 | |
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191
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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192
persistently
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| ad.坚持地；固执地 | |
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193
infinity
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| n.无限，无穷，大量 | |
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194
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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195
lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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196
bungled
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| v.搞糟，完不成( bungle的过去式和过去分词 )；笨手笨脚地做；失败；完不成 | |
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197
abortions
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| n.小产( abortion的名词复数 )；小产胎儿；（计划）等中止或夭折；败育 | |
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198
thoroughly
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| adv.完全地，彻底地，十足地 | |
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199
seduce
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| vt.勾引，诱奸，诱惑，引诱 | |
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200
conceit
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| n.自负，自高自大 | |
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201
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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202
liars
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| 说谎者( liar的名词复数 ) | |
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203
synonyms
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| 同义词( synonym的名词复数 ) | |
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204
testament
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| n.遗嘱；证明 | |
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205
proximity
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| n.接近，邻近 | |
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206
defiles
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| v.玷污( defile的第三人称单数 )；污染；弄脏；纵列行进 | |
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207
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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208
kindliness
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| n.厚道，亲切，友好的行为 | |
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209
humaneness
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| n.深情，慈悲 | |
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210
cowardice
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| n.胆小，怯懦 | |
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211
philologist
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| n.语言学者，文献学者 | |
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212
forgery
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| n.伪造的文件等，赝品，伪造（行为） | |
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213
superfluous
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| adj.过多的，过剩的，多余的 | |
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214
shred
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| v.撕成碎片，变成碎片；n.碎布条，细片，些少 | |
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215
crafty
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| adj.狡猾的，诡诈的 | |
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216
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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217
subterranean
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| adj.地下的，地表下的 | |
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218
leeches
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| n.水蛭( leech的名词复数 )；蚂蟥；榨取他人脂膏者；医生 | |
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219
demonstration
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| n.表明，示范，论证，示威 | |
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220
enervated
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| adj.衰弱的，无力的v.使衰弱，使失去活力( enervate的过去式和过去分词 ) | |
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221
incurably
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| ad.治不好地 | |
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222
deteriorated
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| 恶化，变坏( deteriorate的过去式和过去分词 ) | |
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223
epidemic
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| n.流行病；盛行；adj.流行性的，流传极广的 | |
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224
martyrs
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| 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） | |
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225
rabble
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| n.乌合之众，暴民；下等人 | |
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226
contentedness
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227
envious
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| adj.嫉妒的，羡慕的 | |
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228
decadents
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| n.颓废派艺术家（decadent的复数形式） | |
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229
incapable
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| adj.无能力的，不能做某事的 | |
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230
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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231
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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232
antiquity
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| n.古老；高龄；古物，古迹 | |
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233
moorish
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| adj.沼地的，荒野的，生[住]在沼地的 | |
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234
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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235
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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236
moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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237
corruption
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| n.腐败，堕落，贪污 | |
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238
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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239
humanitarian
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| n.人道主义者，博爱者，基督凡人论者 | |
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240
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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241
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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242
pretext
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| n.借口，托词 | |
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243
dynamite
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| n./vt.(用)炸药(爆破) | |
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244
conspiracy
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| n.阴谋，密谋，共谋 | |
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245
blemish
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| v.损害；玷污；瑕疵，缺点 | |
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