We will quote the passages usually adduced to prove that it is the duty of some men to be slaves, and of others to be slaveholders.
“Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men; knowing that whatsoever7 good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.” Eph. 6: 5, 6, 7, 8, 9. “Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God.” Col. 3: 22. “Let as many servants as are under the yoke8 count their own masters worthy9 of all honour, that the name of God and his doctrine10 be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are[Pg 126] faithful and beloved partakers of the benefit. These things teach and exhort11.” 1st Tim. 6: 1, 2. “Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining12, but showing all good fidelity13; that they may adorn14 the doctrine of God our Saviour15 in all things.” Titus, 2: 9, 10. “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.” Col. 4: 1.
We will inquire in the first place whether these passages teach that it is the duty of some persons to be slaves. And it may be remarked that if a class of human beings ought to sustain this horrible relation, the law requiring them to do so, should be written in the plainest possible manner. If any one should claim me and my family as slaves, upon a pretense16 that God had authorized18 our enslavement, I would demand a warrant for so terrible a degradation19, which no reasonable man could question. Let us see whether the scriptures20 cited prove unquestionably that to live in a state of slavery is a duty which God requires.
1. It will be seen at a glance that there is not a word said about slaves in any of these quotations21. The word slave or slaves is not once used! And yet these passages, inculca[Pg 127]ting the duties of servants, have been rung in the ears of our poor slaves for the last three hundred years, by hypocritical preachers and slaveholders, as if heaven were chiefly interested and delighted in the perpetuation22 of an institution which degrades millions of men to a point as low as manhood can possibly descend23. The whole gospel preached to slaves is mixed up with this satanic perversion24. Even the song of angels announcing “peace on earth and good will to men,” is accompanied to the ear of the American bondman, with the base, coarse corruption,—“Slaves, obey your masters.”
2. The word servants, used in these scriptures, is not synonymous with the word slaves, as the preachers of oppression assume. The word andrapodon means slave, but that word, the learned tell us, does not occur in the sacred writings. The word douloi, used in the above quotations, and translated servants, means precisely25 what our English word servants means, as that word is understood in free countries. “Our English word servant,” says a good authority, “is an exact translation of the Greek word doulos. And to translate it into the definite word slave is a gross violation26 of the original. Our translators of the scriptures have uniformly translated the word doulos into the[Pg 128] word servant, never into the word slave, and for the reason that it never means slave. The apostles addressed servants in general, but never slaves in particular; and therefore the term slave (andrapodon) is not found in apostolic writings.”
The word doulos occurs in the New Testament one hundred and twenty two times,[10] and in no case has it been translated slave. To show the utter fallacy of the assumption that it is synonymous with slave, permit us to supply slave in a few passages where doulos occurs, instead of servant, for if slave and servant mean the same thing, they may be used interchangeably without violating the sense. “Paul and Timotheus the slaves of Jesus Christ.” “These are the slaves of the Most High God which do show unto us the way of salvation27.” “And a voice came out of the throne, saying, Praise our God all ye his slaves, and ye that fear him small and great.” “I am thy fellow slave.” We might extend these quotations indefinitely, but a sufficient number have been given to show the absurdity28 of the assumption that the words servant and slave describe the same relation. The pro-slavery rendering29 of doulos, would make slaves of all the redeem[Pg 129]ed, and of the holy angels, and would, as Mr. Smith remarks, extend the territory of slavery over heaven itself.
3. The phrase “servants under the yoke” means no more than obligation to perform service according to agreement or contract. He who had an engagement with an unbelieving master should perform his contract, or fulfill30 his obligation with scrupulous31 fidelity in order that the name of God and his doctrine be not blasphemed. The word “yoke” does not necessarily imply slavery. Our Savior said “take my yoke upon you,” but certainly he did not invite any one to become a slave. The word yoke is used in the scriptures to represent the ceremonial law; “dominion32 of Jacob over Esau, in the matter of his father’s blessing;” political subjugation33 of the Israelites; the authority of king David over his subjects, etc., etc.; but not in a single passage in the scriptures, unless it be in 1st Tim. 6: 1, does it describe the state of a domestic slave, and the assumption that it means slave in this place is altogether without proof to sustain it.
4. There is one passage in the New Testament addressed to servants which has not yet been quoted. “Servants be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is[Pg 130] thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.” 1st Pet. 2: 18, 19. In this passage doulos does not occur, but oiketes, which some suppose, means slave. But of this evidence is wanting. The same word is used four times only in the New Testament, and is, in no case, translated slave. (See Luke 16: 13. Acts 10: 7. Rom. 14: 4. 1st Pet. as above.) In one place it is rendered household-servant, and it seems to be used to distinguish house-servants from others. “The word comes from oikos, a house.”[11]
5. If the sacred writers above quoted had intended to address slaves, they would, in the first place, have done so plainly by calling them slaves. In the second place the directions would have been applicable to persons in a state of slavery. As to the terms used in the directions, we have seen that they do not apply properly to slaves; and the directions themselves afford proof that they were given to persons who were not chattel34 slaves. The advice and exhortations35 imply freedom from absolute authority and a power of choice not compatible with slavery. They are exhorted36 to perform service “As the servants of Christ, doing the will of God from the heart.” That[Pg 131] is, they were to be actuated by the highest motives37, and were not to toil38 as the servants of men, but of God. Again, they are advised not to “DESPISE” their masters. Such directions have no pertinence39, if addressed to human chattels40. To whom then were they addressed? We answer, to voluntary laborers43 or servants who received a compensation for their work. The relations of servant and master or laborer41 and employer are necessary, legitimate44 and honorable relations. All men have not the skill to acquire or manage capital, and capital is essential to the accomplishment45 of great enterprises, to the march of improvement, and the progress of civilization. Capital invested in railroads, canals, machinery46, factories, ships, merchandise, etc., requires many laborers to manage it; and the directions we are considering require that those laborers be honest, faithful, pleasant, and industrious47 in the discharge of the duties they engage to perform. And even though an employer be not a very good man, as is often the case with men of capital, christian48 servants or laborers are instructed to attend to their duties in the fear of God and in a manner that will recommend to those employers the religion which they profess49. Yea, though servants have an engagement with a hard-hearted, overbearing, abusive heathen[Pg 132] master, the apostles would have them perform their part, with the utmost fidelity, suffering “wrongfully” if need be, for the sake of Christ. These directions are judicious50, and their observance would work to the advantage of laborers in all countries.
Now it is clear that those scriptures do not teach unquestionably that it is the duty of some persons to be slaves. If the apostles had said, “slaves be obedient to your masters for you are their property and they have a right to you and all you can earn, because you are property,” then the matter would have been settled. Then we should admit that some men ought to be slaves, but upon the heels of this admission would follow a question very difficult to settle viz: Who is to obey the command to be a slave? How is it to be determined51 who shall become a human chattel and who the owner of said chattel?
But the assertion that God requires men to be slaves is a wicked assertion. It charges God with folly52 and inconsistency. He desires the elevation53 of man, but slavery brutalizes him. He encourages the enlightenment of the mind and the expansion of the understanding, but slavery darkens the mind and enchains the understanding. God cannot be pleased with the ignorance, stupor55, injustice56[Pg 133] and servile wretchedness which are necessary to the very existence of slavery, and hence he can not make it the duty of any man to be a slave, for this would be the same as to make it his duty to be stupid, ignorant and wretched. No, God does not will that any man or woman should be a slave. Man was made in the image of God’s independence and sovereignty. The instinct of freedom is strong in his bosom58. It has resisted oppression in all ages, and it will resist it, with God on its side, until it shall triumph!
We will now inquire whether the apostolic addresses to masters authorize17 some men to sustain the relation of slaveholders. It should be observed that there are but two places in the New Testament in which the duties of masters are pointed59 out. Permit us to repeat those duties. “And ye masters do the same things unto them, forbearing threatening, knowing that your master also is in heaven.” “Masters give unto your servants that which is just and equal, knowing that ye also have a master in heaven.”
Is it possible that from these words men will take license60 to seize their fellows and convert them into property; despoil61 them of all their rights; deny them an education; banish62 them from courts of justice; break up their homes;[Pg 134] take their wages without compensation; drive them in chain-gangs from state to state, and whip, beat, and abuse them until they perish from the earth? Yes, it is possible. This has been done. “Was there ever,” said Dr. Wayland, “such a moral superstructure raised on such a foundation? * * If the religion of Christ allows such a license from such precepts64 as these, the New Testament would be the greatest curse that ever was inflicted65 on our race.” We remark
1. In these directions there is not the slightest intimation that the masters addressed were slaveholders and that the servants in their employ were slaves. The term slaveholders (andrapodistais,) is not used in the above passages, and this term is only once found in the apostolic writings.[12] It is found in the following text: “Knowing this that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane66, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile67 themselves with mankind, for andrapodistais, (slaveholders or menstealers) for liars68, etc.” 1st Tim. 1: 9, 10.
[Pg 135]
And it is not only a fact that slaveholders are not addressed in these passages, but the directions given are such as no slaveholder in the world can observe. How can a slaveholder give unto a slave that which is just and equal? The slave can own nothing, will nothing, inherit nothing, and hence it is impossible, in the very nature of the case, for his owner to give him a just compensation for his labor42. And the slave has a just right to himself to liberty and the very first honest and enlightened effort of a slaveholder to give to his slave that which is just and equal would result in his emancipation69! Justice and equality are incompatible70 with slaveholding. Injustice and inequality are its essential principles. Let us hear Mrs. Stowe’s comment on what Christian legislators have seemed to consider just and equal when making laws for slaves:—
“First, they commence by declaring that their brother shall no longer be considered as a person, but deemed, sold, taken, and reputed, as a chattel personal.—This is “just and equal!”
This being the fundamental principle of the system, the following are specified71 as its consequences:
1. That he shall have no right to hold property of any kind, under any circumstances.—Just and equal!
2. That he shall have no power to contract a legal marriage, or claim any woman in par[Pg 136]ticular for his wife.—Just and equal!
3. That he shall have no right to his children, either to protect, restrain, guide or educate.—Just and equal!
4. That the power of his master over him shall be ABSOLUTE, without any possibility of appeal or redress72 in consequence of any injury whatever.
To secure this, they enact73 that he shall not be able to enter suit in any court for any cause.—Just and equal!
That he shall not be allowed to bear testimony74 in any court where any white person is concerned.—Just and equal!
That the owner of a servant, for “malicious, cruel, and excessive beating of his slave, cannot be indicted75.”—Just and equal!
It is further decided76, that by no indirect mode of suit, through a guardian77, shall a slave obtain redress for ill-treatment. (Dorothea v. Coquillon et al, 9 Martin La. Rep. 350.)—Just and equal!
5. It is decided that the slave shall not only have no legal redress for injuries inflicted by his master, but shall have no redress for those inflicted by any other person, unless the injury impair78 his property value.—Just and equal!
Under this head it is distinctly asserted as follows:
There can be no offence against the peace of the state, by the mere79 beating of a slave, unaccompanied by any circumstances of cruelty, or an intent to kill and murder. The peace of the state is not thereby80 broken.” (State v. Manner, 2 Hill’s Rep. S. C.)—Just and equal!
[Pg 137]
If a slave strike a white, he is to be condemned81 to death; but if a master kill his slave by torture, no white witnesses being present, he may clear himself by his own oath. (Louisiana.)—Just and equal!
The law decrees fine and imprisonment83 to the person who shall release the servant of another from the torture of the iron collar. (Louisiana.)—Just and equal!
It decrees a much smaller fine, without imprisonment, to the man who shall torture him with red-hot irons, cut out his tongue, put out his eyes, and scald or maim84 him. (Ibid.)—Just and equal!
It decrees the same punishment to him who teaches him to write as to him who puts out his eyes.—Just and equal!
As it might be expected that only very ignorant and brutal54 people could be kept in a condition like this, especially in a country where every book and every newspaper are full of dissertations85 on the rights of man, they therefore enact laws that neither he nor his children to all generations, shall learn to read and write.—Just and equal!
And as, if allowed to meet for religious worship, they might concert some plan of escape or redress, they enact that “no congregation of negroes, under pretence86 of divine worship, shall assemble themselves; and that every slave found at such meetings shall be immediately corrected without trial, by receiving on the bare back twenty-five stripes with a whip, switch or cowskin.” (Law of Georgia, Prince’s Digest, p. 447.)—Just and equal!
[Pg 138]
Though the servant is thus kept in ignorance, nevertheless in his ignorance he is punished more severely88 for the same crimes than freemen.—Just and equal!
By way of protecting him from over-work, they enact that he shall not labor more than five hours longer than convicts at hard labor in a penitentiary89!
They also enact that the master or overseer, not the slave, shall decide when he is too sick to work.—Just and equal!
If any master, compassionating90 this condition of the slave, desires to better it, the law takes it out of his power, by the following decisions:
1. That all his earnings91 shall belong to his master, notwithstanding his master’s promise to the contrary; thus making him liable for his master’s debts.—Just and equal!
2. That if his master allow him to keep cattle for his own use, it shall be lawful92 for any man to take them away, and enjoy half the profits of the seizure93.—Just and equal!
3. If his master sets him free, he shall be taken up and sold again.—Just and equal!
If any man or woman runs away from this state of things, and, after proclamation made, does not return, any two justices of the peace may declare them outlawed94, and give permission to any person in the community to kill then by any ways or means they think fit.—Just and equal!”
(See Key, pp. 241.)
If slaveholding is an illustration of what St. Paul meant by justice and equality, who can tell what is injustice and inequality? Let it[Pg 139] be understood that a slaveholder cannot give to a slave, while he holds him as a slave, that which is just and equal, because the greatest injustice and inequality enters into the very nature of the relation of slaveholder. Could a man be a just robber or an honest thief? No, because injustice and dishonesty enter necessarily into the business of robbing and stealing. Even so is it impossible for justice and equality to enter into slaveholding, because, it is in its very nature, robbery, theft, extortion, oppression, and a complication of almost all villainies.
It is clear from the examination of all the passages in the New Testament relating to masters and servants, that those masters were not slaveholders and that those servants were not slaves.
But it will be asked did not slavery exist in the apostles’ days? We answer it did exist. The Roman government tolerated chattel slavery. Why then did not the apostles regulate it by prescribing the duties of slaveholders and slaves? It has been assumed, and justly too, that “slavery no more than murder can be regulated. That which is essentially97 and eternally wrong has nothing in it on which the claim of morality can rest. Morality requires its destruction, not its regulation.”[13] The law of[Pg 140] God does not point out the duties of liars, adulterers and thieves, because as such, they can have no duties. So God did not attempt to regulate Roman slavery which was a most vile57 and crushing despotism. He did not intend that SLAVERY should be continued, and hence it was not to be regulated but destroyed. We have no evidence in the above passages that SLAVEHOLDERS were admitted into the church of Jesus Christ by the apostles.
Slaveholders and the upholders of the infamous98 Fugitive99 Slave Law, lay the case of Onesimus to their consciences as a healing unction when dogging down the fugitive slave. In their blindness they assume that Philemon was a slaveholder, Onesimus a slave, and St. Paul a slave-catcher. But not a word of this is true.
1. Onesimus was a SERVANT and not a SLAVE, and Philemon was not a SLAVEHOLDER. The assumption that the one was a slave and the other a slave-owner is altogether without support.
2. Onesimus was not forcibly sent back. St. Paul did not arrest him, and send him in chains to Philemon, charging the expense to the government.
3. He was not sent back as a servant, much less a slave. How then? Why as a “brother[Pg 141] beloved.” “Thou therefore receive him as mine own bowels— * * receive him as myself.” “If he oweth thee ought put that on mine account.” These directions are wholly inconsistent with the idea of slavery. If Onesimus was the property of Philemon, Paul knew that he owed the service of his whole life. But Onesimus was no slave. Had he been a slave Paul would have said, “Receive him not as a slave (andrapodon) but above a slave,” instead of saying, “not as a servant (doulos) but above a servant.” Onesimus was a relative of Philemon, probably a natural brother,—brother “in the flesh;” as may be inferred from Philem., verse 16. He was undoubtedly100 a young man of great promise, and was not only entrusted101 with the epistle of Paul to Philemon, but jointly102 with Tychicus was the bearer of the venerable apostle’s letter to the church at Colosse. On the authority of Calmet, and indeed of Ignatius, it is affirmed that he succeeded Timothy as bishop103 of Ephesus.
They who affirm that the New Testament writers sanctioned Roman slavery, seem not to be aware of the serious imputation104 they cast upon that book and its authors. Look at that awful despotism, that you may understand what a savage105, scaly106, bloody-mouthed beast was welcomed into the church and baptized[Pg 142] with a Christian baptism, if we may believe the advocates of human bondage.
1. “The (Roman) slave had no protection against the avarice107, rage, or lust96 of the master, whose authority was founded in absolute property; and the bondman was viewed less as a human being subject to arbitrary dominion, than as an inferior animal, dependent wholly on the will of his overseer.[14]
2. “He might kill, mutilate or torture his slaves for any or no offence; he might force them to become gladiators or prostitutes.
3. “The temporary unions of male with female slaves were formed and dissolved at his command; families and friends were separated when he pleased.
4. “Slaves could have no property but by the sufferance of their masters.
5. “While slaves turned the handmill they were generally chained, and had a broad wooden collar to prevent them from eating the grain.
6. “The runaway108 when taken was severely punished, * * * sometimes with crucifixion, amputation109 of a foot, or by being sent to fight as a gladiator with wild beasts; but most frequently by being branded on the brow with letters indicative of his crime.
[Pg 143]
7. “By a decree passed by the Senate, if a master was murdered when his slaves might possibly have aided him, all his household within reach were held as implicated110 and deserving of death.”
Is it possible that the holy apostles gave their sanction to a system based on such laws?
But all the fundamental principles of revealed religion are against slavery.
1. The character of god.—God is just and cannot favor a system which disregards all the principles of justice. But slavery outrages111 every principle of justice: therefore God must be opposed to slavery. God is impartial,—no respecter of persons, and he cannot be favorable to a system which is based upon partiality. But slavery is a system of superlative partiality: hence God is opposed to slavery. God is love,—and love wills the highest happiness of the intelligent universe, and the removal of every obstruction112 to the progress of men to that happiness. But slavery obstructs113 that progress. It is a barbarizing system, necessarily involving millions of men in ignorance, crime and misery114: therefore God must will its extirpation115. All the divine attributes are hostile to slavery. “Thus saith the Lord, execute ye judgment116 and righteousness, and deliver the spoiled out of the hand of the[Pg 144] oppressor.” “Learn to do well; seek judgment, relieve the oppressed; judge the fatherless; plead for the widow.”
2. The common origin of man.—The unity95 of the human race is admitted by all scientific men, and the bible plainly teaches us that “out of one blood hath God made all nations to dwell upon the face of the earth.” Whatever difference of feature, color, intellect or stature117, may be found in the various parts of the globe, is attributable to manners, climate, education, and the pleasure the Creator has in variety. Every human being is a man, possessing all the rights of a man. All men are brothers, born into the world on a common level. Hence one man cannot claim his brother and his brother’s family without committing an outrageous118 insult. If the right to claim belongs to any, it belongs to all, and now whose right shall hold? We say if the right to enslave belongs to any it belongs to all, and how is it to be determined who will sink from the right to own slaves to the condition of a SLAVE? Must the strong reduce to slavery the weak, and thus make might the arbiter119? Such a conclusion would be contrary to the plainest dictates120 of reason. If men have a common parentage, and are brothers, they inherit common rights, and those rights ought to be respected. That system[Pg 145] which authorizes121 one part of the common family of man to plunder122 another part of their dearest rights—of all their rights, is a wrong system. But slavery authorizes this very thing: therefore slavery is wrong.
3. Jesus Christ is the Redeemer of all.—Jesus is the second Adam, and sustains a relation to the human family co-extensive with the first Adam. He is the Mediator123, High Priest and Elder Brother of every child of man. All have been purchased with a priceless offering; and hence the claims of Christ are paramount124 to all other claims, and no one can rightfully become the owner of a fellow-being, unless Christ as Creator and Redeemer first relinquish125 his claim. A system which should attempt forcibly, and without divine permission, to seize upon the Saviour’s purchase, would be robbery—a robbery of God. But slavery does seize upon the purchase of a Saviour’s blood without divine permission: therefore slavery is robbery—robbery of God.
4. The Moral Precepts of Christianity.—The moral precepts of Christianity condemn82 slavery. Take for example the golden rule—“Therefore all things whatsoever ye would that men should do unto you, do ye even so unto them.” Can any slaveholder obey this precept63? If that wealthy planter who stands at[Pg 146] the head of a large family, were a slave with all his household, what course would he have his owner pursue? Would he not wish him to grant a deed of immediate87 manumission to all his family and to himself? Would he not urge the matter as one of immense importance? Is it possible that he could desire to be deprived of liberty, education, permanent family connections, and of the proceeds of his toil? Could any sane126 man wish to have his sons and daughters grow up in the stupor, ignorance, and miseries127 of slavery? No, it is not possible. Every sound-minded man would regard the subjugation of himself and family to slavery as a dreadful calamity128, and would consider the man who should hold them in that condition as an unfeeling, inhuman129 tyrant130.—Therefore no sound-minded man can hold a slave without violating the golden rule—without doing unto others as he would not have others do to him.
5. The commandments are all against slavery. “Honor thy father and thy mother.” But slavery places the master between the child and the parent, and makes it impossible for the child practically to obey this command, in the performance of those duties which cheer the hearts and lighten the burdens of parents, especially in old age. “Thou shalt not kill.”[Pg 147] But slavery authorizes in many cases the killing131 of slaves. “In North Carolina, any person may lawfully132 kill a slave who has been outlawed by running away or lurking133 in the swamps.” “By a law of South Carolina, a slave endeavoring to entice134 another slave to run away, if provisions, etc., be prepared to aid in such running away, shall be punished with death.” “Another law of the same State, provides that if a slave when absent from the plantation135, refuse to be examined by any white person, such white person may seize and chastise136 him; and if the slave shall strike such person, he may be lawfully killed.”—“Thou shalt not commit adultery.” But female slaves are compelled to commit adultery. The law places them wholly within the power of their masters and overseers, and they dare not, they cannot resist their demands. “Thou shalt not steal.” But slavery exists by theft. Every slave is a stolen man. Every slaveholder is a man-stealer. The slave was stolen from Africa, or stolen from his rightful owner, himself, in America. No sophistry137 can make it plausible138 that the African slave trade is piracy139, and that the perpetuation of slavery is an innocent business. It is theft as clearly to go to the negro hut in Virginia and steal a babe as to go to a hut in Africa and do the same deed.[Pg 148] Certainly a child born in our happy Republic is as free in the sight of God as one born under the rule of the King of Dahomey! “All are created free,” hence the holding of any one as a slave is theft persevered140 in. “Thou shalt not bear false witness against thy neighbor.” But slavery does bear false witness against the slave, who is our neighbor. It denies his natural equality, his right to liberty, property—in short, his manhood. This is all as false as false can be. “Thou shalt not covet141.” But slavery covets142 not only a man’s property, but the man himself. We see that slavery violates every commandment of the second table of the Decalogue, and indeed violates every precept of the first table, as might readily be shown.
It is clear that slavery receives no sanction from the curse pronounced upon Canaan, from patriarchal servitude, from the law of Moses, nor from the law of Christ. In the light of the divine word it appears a gigantic barbarism, full of hate to the human brotherhood143. It annuls144 the law of God respecting the family and society. It obstructs the progress of education and religion. It is condemned by the whole spirit of revealed religion. Only a devil could pray for its perpetuation and extension. It is not only a sin, but a combination of stupen[Pg 149]dous sins—“the sum of all villainies,” in the language of Wesley, “an enormity and a crime, for which perdition has scarcely an adequate punishment,” in the language of Clarke. “Slavery,” said the celebrated145 Jabez Bunting, “is always wrong, essentially, eternally, incurably146 wrong.”
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testament
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| n.遗嘱；证明 | |
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bulwark
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| n.堡垒，保障，防御 | |
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wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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fetters
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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bondage
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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yoke
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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doctrine
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exhort
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| v.规劝，告诫 | |
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purloining
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fidelity
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| n.忠诚，忠实；精确 | |
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adorn
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| vt.使美化，装饰 | |
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saviour
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| n.拯救者，救星 | |
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16
pretense
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| n.矫饰，做作，借口 | |
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17
authorize
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| v.授权，委任；批准，认可 | |
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18
authorized
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| a.委任的，许可的 | |
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19
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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20
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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21
quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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22
perpetuation
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| n.永存，不朽 | |
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23
descend
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| vt./vi.传下来，下来，下降 | |
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24
perversion
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| n.曲解；堕落；反常 | |
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25
precisely
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| adv.恰好，正好，精确地，细致地 | |
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26
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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27
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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28
absurdity
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| n.荒谬，愚蠢；谬论 | |
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29
rendering
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| n.表现，描写 | |
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30
fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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31
scrupulous
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| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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32
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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33
subjugation
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| n.镇压，平息，征服 | |
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34
chattel
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| n.动产；奴隶 | |
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35
exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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36
exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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37
motives
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| n.动机，目的( motive的名词复数 ) | |
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38
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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39
pertinence
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| n.中肯 | |
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40
chattels
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| n.动产，奴隶( chattel的名词复数 ) | |
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41
laborer
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| n.劳动者，劳工 | |
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42
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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43
laborers
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| n.体力劳动者，工人( laborer的名词复数 )；（熟练工人的）辅助工 | |
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44
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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45
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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46
machinery
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| n.(总称)机械，机器；机构 | |
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47
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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48
Christian
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| adj.基督教徒的；n.基督教徒 | |
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49
profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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50
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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51
determined
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| adj.坚定的；有决心的 | |
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52
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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53
elevation
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| n.高度；海拔；高地；上升；提高 | |
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54
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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55
stupor
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| v.昏迷；不省人事 | |
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56
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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57
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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58
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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59
pointed
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| adj.尖的，直截了当的 | |
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60
license
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| n.执照，许可证，特许；v.许可，特许 | |
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61
despoil
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| v.夺取，抢夺 | |
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62
banish
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| vt.放逐，驱逐；消除，排除 | |
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63
precept
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| n.戒律；格言 | |
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64
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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65
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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66
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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67
defile
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| v.弄污，弄脏；n.(山间)小道 | |
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68
liars
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| 说谎者( liar的名词复数 ) | |
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69
emancipation
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| n.（从束缚、支配下）解放 | |
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70
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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71
specified
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| adj.特定的 | |
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72
redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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73
enact
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| vt.制定(法律)；上演，扮演 | |
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74
testimony
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| n.证词；见证，证明 | |
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75
indicted
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| 控告，起诉( indict的过去式和过去分词 ) | |
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76
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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77
guardian
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| n.监护人；守卫者，保护者 | |
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78
impair
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| v.损害，损伤；削弱，减少 | |
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79
mere
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| adj.纯粹的；仅仅，只不过 | |
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80
thereby
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| adv.因此，从而 | |
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81
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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82
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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83
imprisonment
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| n.关押，监禁，坐牢 | |
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84
maim
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| v.使残废，使不能工作，使伤残 | |
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85
dissertations
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| 专题论文，学位论文( dissertation的名词复数 ) | |
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86
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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87
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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88
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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89
penitentiary
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| n.感化院；监狱 | |
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90
compassionating
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| v.同情（compassionate的现在分词形式） | |
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91
earnings
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| n.工资收人；利润，利益，所得 | |
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92
lawful
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| adj.法律许可的，守法的，合法的 | |
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93
seizure
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| n.没收；占有；抵押 | |
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94
outlawed
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| 宣布…为不合法（outlaw的过去式与过去分词形式） | |
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95
unity
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| n.团结，联合，统一；和睦，协调 | |
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96
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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97
essentially
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| adv.本质上，实质上，基本上 | |
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98
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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99
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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100
undoubtedly
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| adv.确实地，无疑地 | |
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101
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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102
jointly
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| ad.联合地，共同地 | |
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103
bishop
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| n.主教，（国际象棋）象 | |
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104
imputation
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| n.归罪，责难 | |
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105
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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106
scaly
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| adj.鱼鳞状的；干燥粗糙的 | |
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107
avarice
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| n.贪婪；贪心 | |
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108
runaway
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| n.逃走的人，逃亡，亡命者；adj.逃亡的，逃走的 | |
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109
amputation
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| n.截肢 | |
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110
implicated
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| adj.密切关联的；牵涉其中的 | |
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111
outrages
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| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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112
obstruction
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| n.阻塞，堵塞；障碍物 | |
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113
obstructs
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| 阻塞( obstruct的第三人称单数 )； 堵塞； 阻碍； 阻止 | |
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114
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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115
extirpation
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| n.消灭，根除，毁灭；摘除 | |
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116
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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117
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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118
outrageous
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| adj.无理的，令人不能容忍的 | |
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119
arbiter
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| n.仲裁人，公断人 | |
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120
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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121
authorizes
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| 授权，批准，委托( authorize的名词复数 ) | |
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122
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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123
mediator
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| n.调解人，中介人 | |
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124
paramount
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| a.最重要的，最高权力的 | |
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125
relinquish
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| v.放弃，撤回，让与，放手 | |
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126
sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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127
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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128
calamity
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| n.灾害，祸患，不幸事件 | |
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129
inhuman
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| adj.残忍的，不人道的，无人性的 | |
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130
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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131
killing
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| n.巨额利润；突然赚大钱，发大财 | |
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132
lawfully
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| adv.守法地，合法地；合理地 | |
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133
lurking
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| 潜在 | |
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134
entice
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| v.诱骗，引诱，怂恿 | |
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135
plantation
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| n.种植园，大农场 | |
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136
chastise
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| vt.责骂，严惩 | |
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137
sophistry
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| n.诡辩 | |
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138
plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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139
piracy
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| n.海盗行为，剽窃，著作权侵害 | |
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140
persevered
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| v.坚忍，坚持( persevere的过去式和过去分词 ) | |
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141
covet
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| vt.垂涎；贪图(尤指属于他人的东西) | |
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142
covets
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| v.贪求，觊觎( covet的第三人称单数 ) | |
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143
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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144
annuls
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| v.宣告无效( annul的第三人称单数 )；取消；使消失；抹去 | |
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145
celebrated
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| adj.有名的，声誉卓著的 | |
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146
incurably
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| ad.治不好地 | |
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