"First scholar and divine of his epoch6, he was also the heaven-born dramatist of his century. Some of the best scenes in this new book are from his mediaeval pen, and illumine the pages whence they come; for the words of a genius, so high as his, are not born to die; their immediate7 work upon mankind fulfilled, they may seem to lie torpid8; but, at each fresh shower of intelligence Time pours upon their students, they prove their immortal9 race; they revive, they spring from the dust of great libraries; they bud, they flower, they fruit, they seed, from generation to generation, and from age to age."
Erasmus was born at Rotterdam, probably on October 28, 1467. He was a "love child." His father, Gerard of Tergou, being engaged to Margaret, daughter of a physician of Sevenbergen, anticipated the nuptial10 rites11. Gerard's relations drove him from his country by ill usage; when he went to Rome, to earn a living by copying ancient authors, they falsely sent him word that his Margaret had died; upon which he took holy orders, and became a sworn son of the Church. Finding his Margaret alive on his return, he of course lived apart from her, and she did not marry another. They had a common interest in their boy, whose education they superintended. Margaret died of the plague, when Erasmus was thirteen; and Gerard, inconsolable for her loss, soon followed her to the grave. Their boy was left to the guardianship12 of relatives, who cheated him of his little patrimony13, and compelled him to adopt a religious life. Erasmus was thus a priest, though a very uncommon14 one. How curious that so many great wits and humorists should have worn the clerical garb15! To mention only four, there were Rabelais, Erasmus, Swift and Sterne; each of whom has added to the world's gaiety, and also helped to free it from superstition16. Christians18 who prate19 about the "ridicule20" of holy things in which Freethinkers indulge, should be reminded that these four priests of the Christian17 religion could easily, between them, carry off the palm for profanity; while for downright plain speech, not always avoiding the nastiest of subjects, there is hardly a professed21 sceptic who could hold a candle to them.
Erasmus divorced himself from religious duties as early as possible. He detested22 the monks23, regarding them for the most part as illiterate24, bigoted25, persecuting26, and parasitical27 vermin. His life was devoted28 to literature, and in the course of his travels he contracted a friendship with the most eminent29 and able men of the age, including our own Sir Thomas More, the author of the famous Utopia. Erasmus died on July 12,1536. The money he had accumulated by the exercise of his pen, after deducting30 some handsome legacies31 to personal friends, he left to relieve the sick and poor, to marry young women, and to assist young men of good character. This was in keeping with his professed principles. He always regarded charity as the chief part of useful religion, and thought that men should help each other like brothers, instead of fighting like wild beasts over theology.
Erasmus was a contemporary of Luther, and there is an excellent Essay by Mr. Froude on both these great men. He gives the palm to Luther on account of his courage, and thinks that Erasmus should have joined the Reformation party. But the truth is that Erasmus had far more intellect than Luther; he knew too much to be a fanatic32; and while he lashed33 the vices34 and follies36 of the Catholic Church, he never left her fold, partly because he perceived that Luther and the Reformers were as much the slaves of exclusive dogmas as the very Schoolmen themselves. Erasmus believed in freedom of thought, but Luther never did. To sum up the difference between them in a sentence: Luther was a Theologian, and Erasmus a Humanist. "He was brilliantly gifted," says Mr. Froude, "his industry never tired, his intellect was true to itself, and no worldly motives37 ever tempted38 him into insincerity."
The great mass of the writings of Erasmus are only of interest to scholars. His two popular books are the Colloquies40 and the Praise of Folly41, both written in Latin, but translated into most of the European tongues. The Colloquies were rendered into fine, nervous English by N. Bailey, the old lexicographer42. The Praise of Folly, illustrated43 with Holbein's drawings, is also to be read in English, in the translation of Sir Roger L'Estrange; a writer who, if he was sometimes coarse and slangy, had a first-rate command of our language, and was never lacking in racy vigor45.
Erasmus wrote the Praise of Folly in the house of Sir Thomas More, with whom he lodged46 on his arrival in England in 1510. It was completed in a week, and written to divert himself and his friend. A copy being sent to France, it was printed there, and in a few months it went through seven editions. Its contents were such, that it is no wonder, in the words of Jortin, that "he was never after this looked upon as a true son of the Church." In the orthodox sense of the term, it would be difficult to look upon the writer of this book as a true Christian.
Folly is made to speak throughout. She pronounces her own panegyric47 She represents herself as the mainspring of all the business and pleasure of this world, yes, and also of its worship and devotion. Mixed up with capital fooling, there is an abundance of wisdom, and shrewd thrusts are delivered at every species of imposture48; nay49, religion itself is treated with derision, under the pretence50 of buffoonery.
Long before Luther began his campaign against the sale of Pardons and Indulgences, they were satirically denounced by Erasmus. He calls them "cheats," for the advantage of the clergy51, who promise their dupes in return for their cash a lot of happiness in the next life; though, as to their own share of this happiness, the clergy "care not how long it be deferred52." Erasmus anticipated Luther in another point. Speaking of the subtle interpreters of the Bible in his day, who proved from it anything and everything, he says that, "They can deal with any text of scripture53 as with a nose of wax, and knead it into what shape best suits their interest." Quite as decisively as Luther, though with less passion and scurrility54, he condemns55 the adoration56 of saints, which he calls a "downright folly." Amidst a comical account of the prayers offered up to their saintships, he mentions the tokens of gratitude57 to them hung upon the walls and ceilings of churches; and adds, very shrewdly, that he could find "no relics58 presented as a memorandum59 of any that were ever cured of Folly, or had been made one dram the wiser." Even the worship of the Virgin60 Mary is glanced at—her blind devotees being said "to think it manners now to place the mother before the Son."
Erasmus calls the monks "a sort of brainsick fools," who "seem confident of becoming greater proficients61 in divine mysteries the less they are poisoned with any human learning." Monks, as the name denotes, should live solitary62; but they swarm63 in streets and alleys64, and make a profitable trade of beggary, to the detriment65 of the roadside mendicants. They are full of vice35 and religious punctilios. Some of them will not touch a piece of money, but they "make no scruple66 of the sin of drunkenness and the lust44 of the flesh."
Preachers are satirised likewise. They are little else than stage-players. "Good Lord! how mimical are their gestures! What heights and falls in their voice! What teeming67, what bawling68, what singing, what squeaking69, what grimaces70, making of mouths, apes' faces, and distorting of their countenance71; and this art of oratory72, as a choice mystery, they convey down by tradition to one another." Yes, and the trick of it still lives in our Christian pulpits.
"Good old tun-bellied divines," and others of the species, come in for their share of raillery. They know that ignorance is the mother of devotion. They are great disputants, and all the logic73 in the world will never drive them into a corner from which they cannot escape by some "easy distinction." They discuss the absurdest and most far-fetched questions, have cats' eyes that see best in the dark, and possess "such a piercing faculty74 as to see through an inch-board, and spy out what really never had any being." The apostles would not be able to understand their disputes without a special illumination. In a happy phrase, they are said to spend their time in striking "the fire of subtlety75 out of the flint of obscurity." But woe76 to the man who meddles77 with them; for they are generally very hot and passionate78. If you differ from them ever so little, they call upon you to recant; it you refuse to do so, they will brand you as a heretic and "thunder out an excommunication."
Popes fare as badly as preachers, monks, and divines. They "pretend themselves vicars of Christ." Reference is made to their "grooms79, ostlers, serving men, pimps, and somewhat else which for modesty's sake I shall not mention." They fight with a holy zeal80 to defend their possessions, and issue their bulls and excommunications most frequently against "those who, at the instigation of the Devil, and not having the fear of God before their eyes, do feloniously and maliciously81 attempt to lessen82 and impair83 St. Peter's patrimony."
Speaking through the mouth of Folly, the biting wit of Erasmus does not spare Christianity itself. "Fools," he says, "for their plainness and sincerity39 of heart, have always been most acceptable to God Almighty84." Princes have ever been jealous of subjects who were too observant and thoughtful; and Jesus Christ, in like manner, condemns the wise and crafty85. He solemnly thanks his Father for hiding the mysteries of salvation86 from the wise, and revealing them to babes; that is, says Erasmus, to fools. "Woe unto you scribes and pharisees" means "Woe unto you wise men."
Jesus seemed "chiefly delighted with women, children, and illiterate fishermen." The blessed souls that in the day of judgment87 are to be placed on the Savior's right hand "are called sheep, which are the most senseless and stupid of all cattle."
"Nor would he heal those breaches88 our sins had made by any other method than by the 'foolishness of the cross,' published by the ignorant and unlearned apostles, to whom he frequently recommends the excellence89 of Folly, cautioning them against the infectiousness of wisdom, by the several examples he proposes them to imitate, such as children, lilies, sparrows, mustard, and such like beings, which are either wholly inanimate, or at least devoid90 of reason and ingenuity91, guided by no other conduct than that of instinct, without care, trouble, or contrivance."
"The Christian religion," Erasmus says, "seems to have some relations to Folly, and no alliance at all to wisdom." In proof of which we are to observe; first, that "children, women, old men, and fools, led as it were by a secret impulse of nature, are always most constant in repairing to church, and most zealous92, devout93 and attentive94 in the performance of the several parts of divine service "; secondly95, that true Christians invite affronts96 by an easy forgiveness of injuries, suffer themselves like doves to be easily cheated and imposed upon, love their enemies as much as their friends, banish97 pleasure and court sorrow, and wish themselves out of this world altogether. Nay, the very happiness they look forward to hereafter is "no better than a sort of madness or folly." For those who macerate98 the body, and long to put on immortality99, are only in a kind of dream.
"They speak many things at an abrupt100 and incoherent rate, as if they were actuated by some possessing demon101; they make an inarticulate noise, without any distinguishable sense or meaning. They sometimes screw and distort their faces to uncouth102 and antic looks; at one time beyond measure cheerful, then as immoderately sullen103; now sobbing104, then laughing, and soon after sighing, as if they were perfectly105 distracted, and out of their senses."
But perhaps the worst stroke of all against Christianity is the following sly one. Folly is said to be acceptable, or at least excusable, to the gods, who "easily pass by the heedless failures of fools, while the miscarriages106 of such as are known to have more wit shall very hardly obtain a pardon."
Did space permit we might give several extracts from the Praise of Folly, showing that Erasmus could speed the shafts107 of his satire108 at the very essentials of religion, such as prayer and providence109. Were he living now, we may be sure that he would be in the van of the Army of Liberation. Living when he did, he performed a high and useful task. His keen, bright sword played havoc110 with much superstition and imposture. He made it more difficult for the pious111 wranglers112 over what Carlyle would call "inconceivable incredibilities" to practise their holy profession. Certainly he earned, and more than earned, the praise of Pope.
At length Erasmus, that great injur'd name
(The glory of the priesthood and the shame!)
And drove those holy Vandals off the stage.
Erasmus was, in fact, the precursor114 of Voltaire. Physically115, as well as intellectually, these two great men bore a certain resemblance. A glance at the strong, shrewd face of Erasmus is enough to show that he was not a man to be easily imposed upon; and the square chin, and firm mouth, bespeak116 a determination, which, if it did not run to martyrdom, was sufficient to carry its possessor through hardship and difficulty in the advocacy of his ideals.
Rome, says, the proverb, was not built in a day; and Christianity was not built in a century. It took hundreds of years to complete, as it is taking hundreds of years to dissolve. For this reason it is a very complicated structure. There is something in it for all sorts of taste. Those who like metaphysics will find it in Paul's epistles, and in such dogmas as that of the Trinity. Those who like a stern creed117 will find it in the texts that formed the basis of Calvinism. And those who like something milder will find it in such texts as "Love one another" and "Father forgive them, they know not what they do."
It must be confessed, however, that the terrible aspects of Christianity have been most in evidence. Religion had its first roots in ignorance and terror, and it must continue to derive5 sustenance118 from them or perish. People were never allured119 by the simple prospect120 of heaven; they were frightened by the awful prospect of hell. Of course the two things were always more or less mixed. The recipe was brimstone and treacle121, but the brimstone predominated, and was the more operative ingredient.
Present-day sermons tell us chiefly of God's goodness; older sermons tell us chiefly of what is called his justice. Puritan discourses122, of the seventeenth century, were largely occupied in telling people that most of them would be damned, and explaining to them how just and logical it was that they should be damned. It was a sort of treatment they should really be thankful for; and, instead of protesting against it, they should take it with folded hands and grateful submission123.
How many preachers have depicted124 the torments125 of the damned! How many have described the fate of lost souls! They positively126 delighted in the task, as corrupted127 organs of smell will sometimes delight in abominable128 stenches. Even the average Christian has regarded damnation—especially the damnation of other people—with remarkable129 complacency, as a part of the established economy of the universe. But now and then a superior spirit revolted against it instinctively130. Thus we hear of Gregory the Great, in an age when it was devoutly131 believed that the noblest Pagans were all in hell, being deeply impressed with the splendid virtues132 of the emperor Trajan, and begging for his release; a prayer which (the legend says) was granted, with a caveat133 that it should never be repeated. Thus, also, we hear of the great Aquinas kneeling all night on the stone floor of his cell, passionately134 beseeching135 God to save the Devil.
This revolt against eternal damnation has mightily136 increased. Civilised men and women will not—positively will not—be damned at the old rate. The clergy are obliged to accommodate their preaching to the altered circumstances; hence we hear of "Eternal Hope," and "Ultimate Salvation," and similar brands on the new bottles in which they seek to pour the diluted137 old wine of theology.
Archdeacon Farrar is the type of this new school—at least in the Church of England. He is a wealthy pluralist; in addition to which he earns a large income as a writer of sentimental138 books, that immensely tickle139 the flabby souls of "respectable" Christians. Not quite illiterate, yet nowise thoughtful, these people are semi-orthodox and temporising. They take the old creed with a faint dash of heresy140. Hell, at any rate, they like to see cooled a bit, or at least shortened; and Archdeacon Farrar satisfies them with a Hell which is not everlasting141, but only eternal. We believe that Dr. Farrar expressed a faint hope that Charles Bradlaugh had not gone to hell. It was just possible that he might get a gallery seat in the place where the Archdeacon is booked for a stall. Dr. Farrar is not sure that all the people who were thought to go to hell really go there. He entertains a mild doubt upon the subject. Nor does he believe that hell is simply punitive142. He thinks it is purgative143. After a billion years or so the ladies and gentlemen in the pit may hope to be promoted to the upper circles. Some of them, however, who are desperate and impenitent144, and perfectly impervious145 to the sulphur treatment, will have to remain in hell forever. The door will be closed upon them as incorrigible146 and irredeemable; and the saints in heaven will go on singing, and harping147, and jigging148, regardlesss of these obstinate149 wretches150, these ultimate failures, these lost souls, these everlasting inheritors of perdition.
Humanity is growing day by day. So is common sense. Every decently educated person will soon insist on the abolition151 of hell. The idea of a lost soul will not be tolerated.
A theologian of painful genius (in its way) imagined a lost soul in hell. He had been agonising for ages. At last he asked a gaoler "What hour is it?" and the answer came "Eternity152!"
Thoughtful, sensitive men and women, in ever increasing number, loathe153 such teaching, and turn with disgust from those who offer it to their fellows.
We are not aware that men have souls, but if they have, why should any soul be lost? We are not aware that there is a God, but if there is, why should he let any soul be lost? Sending souls to hell at all is only punishing his own failures. If he is omnipotent154 he could have made them as he pleased, and if they do not please him it is not their fault, but his own. Let it be distinctly understood that a creator has no right over his creatures; it is the creatures who have a right to the best assistance of their creator. The contrary doctrine155 comes down to us from the "good old times" when children had no rights, and parents had absolute power of life and death over them.
In the same way, God had absolute power over his creatures; he was the potter and they were the clay; one vessel156 was made for honor, and one for dishonor; one for heaven, and one for hell. But civilisation157 has changed our conceptions. We regard the parent as responsible for the child, and God is responsible for the welfare of his creatures. A single "lost soul" would prove the malignity158 or imbecility of "our father which art in heaven."
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cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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hearth
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| n.壁炉炉床，壁炉地面 | |
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pathos
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| n.哀婉，悲怆 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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epoch
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| n.(新)时代；历元 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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torpid
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| adj.麻痹的，麻木的，迟钝的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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nuptial
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| adj.婚姻的，婚礼的 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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guardianship
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| n. 监护, 保护, 守护 | |
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patrimony
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| n.世袭财产，继承物 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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garb
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| n.服装，装束 | |
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superstition
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| n.迷信，迷信行为 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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prate
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| v.瞎扯，胡说 | |
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ridicule
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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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detested
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| v.憎恶，嫌恶，痛恨( detest的过去式和过去分词 ) | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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illiterate
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| adj.文盲的；无知的；n.文盲 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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parasitical
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devoted
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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deducting
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legacies
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| n.遗产( legacy的名词复数 )；遗留之物；遗留问题；后遗症 | |
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fanatic
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lashed
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| adj.具睫毛的v.鞭打( lash的过去式和过去分词 )；煽动；紧系；怒斥 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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motives
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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sincerity
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| n.真诚，诚意；真实 | |
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colloquies
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| n.谈话，对话( colloquy的名词复数 ) | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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lexicographer
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| n.辞典编纂人 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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vigor
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| n.活力，精力，元气 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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panegyric
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| n.颂词，颂扬 | |
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imposture
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| n.冒名顶替，欺骗 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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scurrility
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| n.粗俗下流；辱骂的言语 | |
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55
condemns
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| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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56
adoration
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| n.爱慕，崇拜 | |
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57
gratitude
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| adj.感激，感谢 | |
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58
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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59
memorandum
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| n.备忘录，便笺 | |
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60
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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61
proficients
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| 精通的，熟练的( proficient的名词复数 ) | |
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62
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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63
swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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64
alleys
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| 胡同，小巷( alley的名词复数 )； 小径 | |
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65
detriment
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| n.损害；损害物，造成损害的根源 | |
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66
scruple
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| n./v.顾忌，迟疑 | |
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67
teeming
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| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
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68
bawling
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| v.大叫，大喊( bawl的现在分词 )；放声大哭；大声叫出；叫卖（货物） | |
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69
squeaking
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| v.短促地尖叫( squeak的现在分词 )；吱吱叫；告密；充当告密者 | |
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70
grimaces
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| n.（表蔑视、厌恶等）面部扭曲，鬼脸( grimace的名词复数 )v.扮鬼相，做鬼脸( grimace的第三人称单数 ) | |
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71
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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72
oratory
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| n.演讲术；词藻华丽的言辞 | |
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73
logic
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| n.逻辑(学)；逻辑性 | |
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74
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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75
subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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76
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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77
meddles
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| v.干涉，干预（他人事务）( meddle的第三人称单数 ) | |
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78
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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79
grooms
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| n.新郎( groom的名词复数 )；马夫v.照料或梳洗（马等）( groom的第三人称单数 )；使做好准备；训练；（给动物）擦洗 | |
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80
zeal
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| n.热心，热情，热忱 | |
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81
maliciously
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| adv.有敌意地 | |
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82
lessen
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| vt.减少，减轻；缩小 | |
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83
impair
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| v.损害，损伤；削弱，减少 | |
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84
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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85
crafty
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| adj.狡猾的，诡诈的 | |
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86
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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87
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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88
breaches
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| 破坏( breach的名词复数 )； 破裂； 缺口； 违背 | |
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89
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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90
devoid
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| adj.全无的，缺乏的 | |
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91
ingenuity
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| n.别出心裁；善于发明创造 | |
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92
zealous
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| adj.狂热的，热心的 | |
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93
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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94
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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95
secondly
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| adv.第二，其次 | |
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96
affronts
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| n.（当众）侮辱，（故意）冒犯( affront的名词复数 )v.勇敢地面对( affront的第三人称单数 )；相遇 | |
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97
banish
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| vt.放逐，驱逐；消除，排除 | |
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98
macerate
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| v.浸软，使消瘦 | |
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99
immortality
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| n.不死，不朽 | |
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100
abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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101
demon
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| n.魔鬼，恶魔 | |
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102
uncouth
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| adj.无教养的，粗鲁的 | |
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103
sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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104
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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105
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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106
miscarriages
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| 流产( miscarriage的名词复数 ) | |
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107
shafts
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| n.轴( shaft的名词复数 )；（箭、高尔夫球棒等的）杆；通风井；一阵（疼痛、害怕等） | |
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108
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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109
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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110
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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111
pious
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| adj.虔诚的；道貌岸然的 | |
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112
wranglers
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| n.争执人( wrangler的名词复数 )；在争吵的人；（尤指放马的）牧人；牛仔 | |
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113
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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114
precursor
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| n.先驱者；前辈；前任；预兆；先兆 | |
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115
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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116
bespeak
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| v.预定；预先请求 | |
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117
creed
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| n.信条；信念，纲领 | |
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118
sustenance
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| n.食物，粮食；生活资料；生计 | |
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119
allured
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| 诱引，吸引( allure的过去式和过去分词 ) | |
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120
prospect
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| n.前景，前途；景色，视野 | |
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121
treacle
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| n.糖蜜 | |
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122
discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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123
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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124
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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125
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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126
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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127
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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128
abominable
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| adj.可厌的，令人憎恶的 | |
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129
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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130
instinctively
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| adv.本能地 | |
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131
devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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132
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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133
caveat
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| n.警告； 防止误解的说明 | |
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134
passionately
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| ad.热烈地，激烈地 | |
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135
beseeching
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| adj.恳求似的v.恳求，乞求（某事物）( beseech的现在分词 ) | |
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136
mightily
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| ad.强烈地；非常地 | |
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137
diluted
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| 无力的，冲淡的 | |
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138
sentimental
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| adj.多愁善感的，感伤的 | |
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139
tickle
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| v.搔痒，胳肢；使高兴；发痒；n.搔痒，发痒 | |
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140
heresy
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| n.异端邪说；异教 | |
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141
everlasting
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| adj.永恒的，持久的，无止境的 | |
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142
punitive
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| adj.惩罚的，刑罚的 | |
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143
purgative
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| n.泻药；adj.通便的 | |
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144
impenitent
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| adj.不悔悟的，顽固的 | |
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145
impervious
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| adj.不能渗透的，不能穿过的，不易伤害的 | |
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146
incorrigible
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| adj.难以纠正的，屡教不改的 | |
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147
harping
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| n.反复述说 | |
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148
jigging
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| n.跳汰选，簸选v.（使）上下急动( jig的现在分词 ) | |
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149
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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150
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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151
abolition
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| n.废除，取消 | |
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152
eternity
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| n.不朽，来世；永恒，无穷 | |
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153
loathe
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| v.厌恶，嫌恶 | |
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154
omnipotent
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| adj.全能的，万能的 | |
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155
doctrine
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| n.教义；主义；学说 | |
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156
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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157
civilisation
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| n.文明，文化，开化，教化 | |
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158
malignity
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| n.极度的恶意，恶毒；（病的）恶性 | |
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