Professor Blackie is a man with whom we cannot be angry, however greatly his utterances1 are calculated to arouse that feeling. He is so impulsive2, frank, and essentially3 good-natured, that even his most provoking words call forth4 rather a smile of compassion5 than a frown of resentment6. Those who know his character and position will yield him the widest allowance. His fiery7 nature prompts him to energetic speech on all occasions. But when his temper has been fretted8, as it frequently is, by the boisterous9 whims10 of his Greek students in that most boisterous of universities, it is not surprising if his expressions become splenetic even to rashness. The ingenuous11 Professor is quite impartial12 in his denunciations. He strikes out right and left against various objects of his dislike. Everything he dissents13 from receives one and the same kind of treatment, so that no opinion he assails14 has any special reason to complain; and every blow he deals is accompanied with such a jolly smile, sometimes verging15 into a hearty16 laugh, that no opponent can well refuse to shake hands with him when all is over.
This temper, however, is somewhat inconsistent with the scientific purpose indicated in the title of Professor Blackie's book. A zoologist17 who had such a particular and unconquerable aversion to one species of animals that the bare mention of its name made his gorge18 rise, would naturally give us a very inadequate19 and unsatisfactory account of it. So, in this case, instead of getting a true natural history of Atheism20, which would be of immense service to every thinker, we get only an emphatic21 statement of the authors' hatred22 of it under different aspects. Atheism is styled "a hollow absurdity23," "that culmination24 of all speculative25 absurdities," "a disease of the speculative faculty26," "a monstrous27 disease of the reasoning faculty," and so on.
The chapter on "Its Specific Varieties and General Root" is significantly headed with that hackneyed declaration of the Psalmist, "The fool hath said in his heart, There is no God," as though impertinence were better from a Jew than from a Christian28, or more respectable for being three thousand years old. Perhaps Professor Blackie has never heard of the sceptical critic who exonerated29 the Psalmist on the ground that he was speaking jocosely30, and really meant that the man who said in his heart only "There is no God," without saying so openly, was the fool. But this interpretation31 is as profane32 as the other is impertinent; and in fact does a great injustice33 to the Atheist34, who has never been accustomed to say "There is no God," an assertion which involves the arrogance35 of infinite knowledge, since nothing less than that is requisite36 to prove an universal negative: but simply "I know not of such an existence," which is a modest statement intellectually and morally, and quite unlike the presumption37 of certain theologians who, as Mr. Arnold says, speak familiarly of God as though he were a man living in the next street.
For his own sake Professor Blackie should a little curb38 his proneness39 to the use of uncomplimentary epithets40. He does himself injustice when he condescends41 to describe David Hume's theory of causation as "wretched cavil42." Carlyle is more just to this great representative of an antagonistic43 school of thought. He exempts44 him from the sweeping45 condemnation46 of his contemporaries in Scottish prose literature, and admits that he was "too rich a man to borrow" from France or elsewhere. And surely Hume was no less honest than rich in thought. Jest and captiousness47 were entirely48 foreign to his mind. Wincing50 under his inexorable logic51, the ontologist may try to console himself with the thought that the great sceptic was playing with arguments like a mere52 dialectician of wondrous53 skill; but in reality Hume was quite in earnest, and always meant what he said. We may also observe that it is Professor Blackie and not Darwin who suffers from the asking of such questions as these:—"What monkey ever wrote an epic54 poem, or composed a tragedy or a comedy, or even a sonnet55? What monkey professed56 his belief in any thirty-nine articles, or well-compacted Calvinistic confession57, or gave in his adhesion to any Church, established or disestablished?" If Mr. Darwin heard these questions he might answer with a good humored smile, "My dear sir, you quite mistake my theories, and your questions travesty58 them. I would further observe that while the composition of poems would unquestionably be creditable to monkeys, I, who have some regard for them as relatives, however distant, am heartily59 glad they have never done any of the other things you mention, which I deem a negative proof that their reason, though limited, is fortunately sane60."
Professor Blackie's opening chapter on "Presumptions61" fully62 justifies63 its title. The general consent of mankind in favor of Theism is assumed to have established its validity, and to have put Atheists altogether out of court; and a long list of illustrious Theists, from Solomon to Hegel, is contrasted with a meagre catalogue of Atheists, comprising only the names of David Hume, Jeremy Bentham, and John Stuart Mill. * Confucius and Buddha65 are classed apart, as lying "outside of our Western European Culture altogether," but with a promise that "in so far as they seem to have taught a morality without religion, or a religion without God, we shall say a word or two about them by-and-by." So far as Buddha is concerned this promise is kept; but in relation to Confucius it is broken. Probably the Chinese sage66 was found too tough and embarrassing a subject, and so it was thought expedient67 to ignore him for the more tractable68 prophet of India, whose doctrine69 of Transmigration might with a little sophistry70 be made to resemble the Christian doctrine of Immortality71, and his Nirvana the Kingdom of Heaven.
* Professor Blackie is singularly silent as to James Mill,
him a more august air than his son ever wore.
What does the general consent of mankind prove in regard to beliefs like Theism? Simply nothing. Professor Blackie himself sees that on some subjects it is worthless, particularly when special knowledge or special faculty is required. But there are questions, he contends, which public opinion rightly decides, even though opposed to the conclusions of subtle thinkers. "Perhaps," he says, "we shall hit the mark here if we say broadly that, as nature is always right, the general and normal sentiment of the majority must always be right, in so far as it is rooted in the universal and abiding76 instincts of humanity; and public opinion, as the opinion of the majority, will be right also in all matters which belong to the general conduct of life among all classes, and with respect to which the mind of the majority has been allowed a perfectly77 free, natural, and healthy exercise." Now, in the first place, we must reiterate78 our opinion that the general consent of mankind on a subject like Theism proves absolutely nothing. It is perfectly valid64 on questions of ordinary taste and feeling, but loses all logical efficacy in relation to questions which cannot be determined79 by a direct appeal to experience. And undeniably Theism is one of those questions, unless we admit with the transcendentalist what is contrary to evident fact, that men have an intuitive perception of God. In the next place, the minor80 premise81 of this argument is assumed. There is no general consent of mankind in favor of Theism, but only a very extensive consent. Mr. Gladstone, not long since, in the Nineteenth Century, went so far as to claim the general consent of mankind in favor of Christianity, by simply excluding all heathen nations from a right to be heard. Professor Blackie does not go to this length, but his logical process is no different. Lastly, our author's concluding proviso vitiates his whole case; for if there be one question on which "the mind of the majority" has not been allowed a "perfectly free, natural, and healthy exercise," it is that of the existence of God. We are all prepossessed hi its favor by early training, custom, and authority. Our minds have never been permitted to play freely upon it. A century ago Atheists stood in danger of death; only recently have penal82 and invidious statutes83 against them been cancelled or mitigated84; and even now bigotry85 against honest disbelief in Theism is so strong that a man often incurs86 greater odium in publicly avowing87 it than in constantly violating all the decalogue save the commandment against murder. Murderers and thieves, though punished here, are either forgotten or compassionated88 after death; but not even the grave effectually shields the Atheist from the malignity89 of pious90 zeal91. Fortunately, however, a wise and humane92 tolerance93 is growing in the world, and extending towards the most flagrant heresies94. Perhaps we shall ultimately admit with sage old Felltham, that "we fill the world with cruel brawls95 in the obstinate96 defence of that whereof we might with more honor confess ourselves to be ignorant," and that "it is no shame for man not to know that which is not in his possibility."
The causes of Atheism are, according to Professor Blackie, very numerous. He finds seven or eight distinct ones. The lowest class of Atheists are "Atheists of imbecility," persons of stunted97 intellect, incapable98 of comprehending the idea of God. These, however, he will not waste his time with, nor will we. He then passes to the second class of reprobates99, whose Atheism springs not from defect of intellect, but from moral disorder100, and who delight to conceive the universe as resembling their own chaos101. These we shall dismiss, with a passing remark that if moral disorder naturally induces Atheism, some very eminent102 Christians103 have been marvellous hypocrites. Lack of reverence104 is the next cause of Atheism, and is indeed its "natural soil." But as Professor Blackie thinks this may be "congenital, like a lack of taste for music, or an incapacity of understanding a mathematical problem," we are obliged to consider this third class of Atheists as hopeless as the first. Having admitted that their malady105 may be congenital, our author inflicts106 upon these unfortunates a great deal of superfluous107 abuse, apparently108 forgetting that they are less to blame than their omnipotent109 maker110. The fourth cause of Atheism is pride or self-will. But this seems very erratic111 in its operations, since the only two instances cited—namely, Napoleon the Great and Napoleon the Little, were certainly Theists. Next comes democracy, between which and irreverence112 there is a natural connexion, and from which, "as from a hotbed, Atheism in its rankest stage naturally shoots up." Professor Blackie, as may be surmised113, tilts114 madly against this horrible foe115. But it will not thus be subdued116. Democracy is here and daily extending itself, overwhelming slowly but surely all impediments to its supremacy117. If Theism is incompatible118 with it, then the days of Theism are numbered. Professor Blackie's peculiar119 Natural History of atheism is more likely to please the opposite ranks than his own, who may naturally cry out, with a sense of being sold, "call you that backing of your friends?"
Pride of intellect is the next cause of Atheism. Don Juan sells himself to perdition for a liberal share of pleasure, but Faust hankers only after forbidden knowledge. This is of various kinds; but "of all kinds, that which has long had the most evil reputation of begetting120 Atheism is Physical Science." Again does the fervid121 Professor set lance in rest, and dash against this new foe to Theism, much as Don Quixote charged the famous windmill. But science, like the windmill, is too big and strong to suffer from such assaults. The "father of this sort of nonsense," in modern times was David Hume, who, we are elegantly informed, was "a very clever fellow, a very agreeable, gentlemanly fellow too." His "nonsense about causation" is to be traced to a want of reverence in his character. Indeed, it seems that all persons who adhere to a philosophy alien to Professor Blackie's have something radically122 wrong with them. Let this Edinburgh Professor rail as he may, David Hume's theory of causation will suffer no harm, and his contrast of human architecture, which is mechanism123, with natural architecture, which is growth, will still form an insuperable obstacle to that "natural theology" which, as Garth Wilkinson says with grim humor, seeks to elicit124, or rather "construct," "a scientific abstraction answering to the concrete figure of the Vulcan of the Greeks—that is to say a universal Smith"!
Eventually Professor Blackie gets so sick of philosophers, that he turns from them to poets, who may more safely be trusted "in matters of healthy human sentiment." But here fresh difficulties arise. Although "a poet is naturally a religious animal," we find that the greatest of Roman poets Lucretius, was an Atheist, while even "some of our most brilliant notorieties in the modern world of song are not the most notable for piety125." But our versatile126 Professor easily accounts for this by assuming that there "may be an idolatry of the imaginative, as well as of the knowing faculty." Never did natural historian so jauntily127 provide for every fact contravening128 his theories. Professor Blackie will never understand Atheism, or write profitably upon it, while he pursues this course. Let him restrain his discursive129 propensities130, and deal scientifically with this one fact, which explodes his whole theory of Atheism. The supreme131 glory of our modern poetry is Shelley, and if ever a man combined splendor132 of imagination with keen intelligence and saintly character it was he. Raphael incarnate133 he seems, yet he stands outside all the creeds134, and to his prophetic vision, in the sunlight of the world's great age begun anew, the—
Faiths and empires gleam
In his treatment of Buddhism136 Professor Blackie is candid137 and impartial, until he comes to consider its Atheistic138 character. Then his reason seems almost entirely to forsake139 him. After saying that "what Buddha preached was a gospel of pure human ethics140, divorced not only from Brahma and the Brahminic Trinity, but even from the existence of God;" and describing Buddha himself as "a rare, exceptional, and altogether transcendental incarnation of moral perfection;" he first tries to show that Nirvana is the same as the Christian eternal life, and transmigration of souls a faithful counterpart of the Christian doctrine of future reward and punishment. Feeling, perhaps, how miserably141 he has failed in this attempt, he turns with exasperation142 on Buddhism, and affirms that it "can in no wise be looked upon as anything but an abnormal manifestation143 of the religious life of man." We believe that Professor Blackie himself must have already perceived the futility144 and absurdity of this.
The last chapter of Professor Blackie's book is entitled "The Atheism of Reaction." In it he strikes characteristically at the five points of Calvinism, at Original Guilt145, Eternal Punishment, Creation out of Nothing, and Special Providence146; which he charges with largely contributing to the spread of Atheism. While welcoming these assaults on superstition147, we are constrained148 to observe that the Christian dogmas which Professor Blackie impugns149 and denounces are not specific causes of Atheism. Again he is on the wrong scent150. The revolt against Theism at the present time is indeed mainly moral, but the preparation for it has been an intellectual one. Modern Science has demonstrated, for all practical purposes, the inexorable reign49 of law. The God of miracles, answering prayer and intimately related to his children of men, is an idea exploded and henceforth impossible. The only idea of God at all possible, is that of a supreme universal intelligence, governing nature by fixed151 laws, and apparently quite heedless whether their operation brings us joy or pain. This idea is intellectually permissible152, but it is beyond all proof, and can be entertained only as a speculation153. Now, the development of knowledge which makes this the only permissible idea of God, also changes Immortality from a religious certitude to an unverifiable supposition. The rectification154 of the evils of this life cannot, therefore, be reasonably expected in another; so that man stands alone, fighting a terrible battle, with no aid save from his own strength and skill. To believe that Omnipotence155 is the passive spectator of this fearful strife156, is for many minds altogether too hard. They prefer to believe that the woes157 and pangs158 of sentient159 life were not designed; that madness, anguish160, and despair, result from the interplay of unconscious forces. They thus set Theism aside, and unable to recognise the fatherhood of God, they cling more closely to the brotherhood161 of Man.
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1
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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impulsive
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| adj.冲动的，刺激的；有推动力的 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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forth
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| adv.向前；向外，往外 | |
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compassion
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| n.同情，怜悯 | |
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resentment
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| n.怨愤，忿恨 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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fretted
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| 焦躁的，附有弦马的，腐蚀的 | |
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boisterous
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| adj.喧闹的，欢闹的 | |
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WHIMS
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| 虚妄，禅病 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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impartial
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| adj.(in,to)公正的，无偏见的 | |
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dissents
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| 意见的分歧( dissent的名词复数 ) | |
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assails
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| v.攻击( assail的第三人称单数 )；困扰；质问；毅然应对 | |
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verging
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| 接近，逼近（verge的现在分词形式） | |
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hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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zoologist
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| n.动物学家 | |
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gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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inadequate
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| adj.(for,to)不充足的，不适当的 | |
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atheism
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| n.无神论，不信神 | |
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emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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culmination
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| n.顶点；最高潮 | |
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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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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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exonerated
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| v.使免罪，免除( exonerate的过去式和过去分词 ) | |
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jocosely
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| adv.说玩笑地，诙谐地 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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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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atheist
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| n.无神论者 | |
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arrogance
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| n.傲慢，自大 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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proneness
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| n.俯伏，倾向 | |
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epithets
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| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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condescends
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| 屈尊，俯就( condescend的第三人称单数 )； 故意表示和蔼可亲 | |
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cavil
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| v.挑毛病，吹毛求疵 | |
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antagonistic
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| adj.敌对的 | |
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exempts
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| 使免除[豁免]( exempt的第三人称单数 ) | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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condemnation
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| n.谴责; 定罪 | |
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captiousness
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| 吹毛求疵的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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wincing
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| 赶紧避开，畏缩( wince的现在分词 ) | |
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logic
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| n.逻辑(学)；逻辑性 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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sonnet
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| n.十四行诗 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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confession
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| n.自白，供认，承认 | |
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travesty
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| n.歪曲，嘲弄，滑稽化 | |
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heartily
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| adv.衷心地，诚恳地，十分，很 | |
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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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presumptions
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| n.假定( presumption的名词复数 )；认定；推定；放肆 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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63
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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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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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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tractable
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| adj.易驾驭的；温顺的 | |
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doctrine
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| n.教义；主义；学说 | |
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sophistry
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| n.诡辩 | |
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immortality
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| n.不死，不朽 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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utilitarian
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| adj.实用的，功利的 | |
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robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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75
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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76
abiding
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| adj.永久的，持久的，不变的 | |
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77
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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78
reiterate
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| v.重申，反复地说 | |
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79
determined
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| adj.坚定的；有决心的 | |
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80
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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81
premise
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| n.前提；v.提论，预述 | |
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82
penal
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| adj.刑罚的；刑法上的 | |
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83
statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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84
mitigated
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| v.减轻，缓和( mitigate的过去式和过去分词 ) | |
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85
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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86
incurs
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| 遭受，招致，引起( incur的第三人称单数 ) | |
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87
avowing
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| v.公开声明，承认( avow的现在分词 ) | |
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88
compassionated
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| v.同情（compassionate的过去式与过去分词形式） | |
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89
malignity
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| n.极度的恶意，恶毒；（病的）恶性 | |
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90
pious
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| adj.虔诚的；道貌岸然的 | |
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91
zeal
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| n.热心，热情，热忱 | |
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92
humane
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| adj.人道的，富有同情心的 | |
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93
tolerance
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| n.宽容；容忍，忍受；耐药力；公差 | |
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94
heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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95
brawls
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| 吵架，打架( brawl的名词复数 ) | |
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96
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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97
stunted
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| adj.矮小的；发育迟缓的 | |
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98
incapable
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| adj.无能力的，不能做某事的 | |
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99
reprobates
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| n.道德败坏的人，恶棍( reprobate的名词复数 ) | |
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100
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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101
chaos
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| n.混乱，无秩序 | |
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102
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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103
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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104
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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105
malady
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| n.病，疾病(通常做比喻) | |
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106
inflicts
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| 把…强加给，使承受，遭受( inflict的第三人称单数 ) | |
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107
superfluous
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| adj.过多的，过剩的，多余的 | |
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108
apparently
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| adv.显然地；表面上，似乎 | |
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109
omnipotent
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| adj.全能的，万能的 | |
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110
maker
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| n.制造者，制造商 | |
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111
erratic
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| adj.古怪的，反复无常的，不稳定的 | |
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112
irreverence
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| n.不尊敬 | |
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113
surmised
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| v.臆测，推断( surmise的过去式和过去分词 )；揣测；猜想 | |
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114
tilts
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| （意欲赢得某物或战胜某人的）企图，尝试( tilt的名词复数 ) | |
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115
foe
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| n.敌人，仇敌 | |
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116
subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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117
supremacy
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| n.至上；至高权力 | |
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118
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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119
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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120
begetting
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| v.为…之生父( beget的现在分词 )；产生，引起 | |
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121
fervid
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| adj.热情的；炽热的 | |
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122
radically
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| ad.根本地，本质地 | |
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123
mechanism
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| n.机械装置；机构，结构 | |
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124
elicit
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| v.引出,抽出,引起 | |
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125
piety
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| n.虔诚，虔敬 | |
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126
versatile
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| adj.通用的，万用的；多才多艺的，多方面的 | |
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127
jauntily
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| adv.心满意足地；洋洋得意地；高兴地；活泼地 | |
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128
contravening
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| v.取消，违反( contravene的现在分词 ) | |
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129
discursive
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| adj.离题的，无层次的 | |
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130
propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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131
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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132
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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133
incarnate
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| adj.化身的，人体化的，肉色的 | |
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134
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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135
wrecks
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| n.沉船( wreck的名词复数 )；（事故中）遭严重毁坏的汽车（或飞机等）；（身体或精神上）受到严重损伤的人；状况非常糟糕的车辆（或建筑物等）v.毁坏[毁灭]某物( wreck的第三人称单数 )；使（船舶）失事，使遇难，使下沉 | |
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136
Buddhism
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| n.佛教（教义） | |
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137
candid
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| adj.公正的，正直的；坦率的 | |
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138
atheistic
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| adj.无神论者的 | |
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139
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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140
ethics
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| n.伦理学；伦理观，道德标准 | |
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141
miserably
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| adv.痛苦地；悲惨地；糟糕地；极度地 | |
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142
exasperation
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| n.愤慨 | |
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143
manifestation
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| n.表现形式；表明；现象 | |
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144
futility
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| n.无用 | |
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145
guilt
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| n.犯罪；内疚；过失，罪责 | |
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146
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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147
superstition
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| n.迷信，迷信行为 | |
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148
constrained
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| adj.束缚的,节制的 | |
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149
impugns
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| v.非难，指谪( impugn的第三人称单数 )；对…有怀疑 | |
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150
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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151
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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152
permissible
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| adj.可允许的，许可的 | |
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153
speculation
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| n.思索，沉思；猜测；投机 | |
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154
rectification
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| n. 改正, 改订, 矫正 | |
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155
omnipotence
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| n.全能，万能，无限威力 | |
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156
strife
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| n.争吵，冲突，倾轧，竞争 | |
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157
woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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158
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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159
sentient
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| adj.有知觉的，知悉的；adv.有感觉能力地 | |
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160
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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161
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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