"THE Christians2 are accustomed to have private assemblies, which are forbidden by the law. For of assemblies some are public, and these are conformable to the law of the land; but others are secret, and these are such as are hostile to the laws; among which are the Love Feasts of the Christians *.
* Why the Romans punished the Christians:
"It is commonly regarded as a very curious and remarkable5
fact, that, although the Romans were disposed to tolerate
the Christians with unrelenting cruelty. This exception, so
fatal to a peaceable and harmless sect, must have originated
in circumstances which materially distin-...
[2]
"Men who irrationally8 assent9 to anything, resemble those who are delighted with jugglers and enchanters, &c. For as most of these are depraved characters, who deceive the vulgar, and persuade them to assent to whatever they please, this also takes place with the Christians. Some of these are not willing either to give or receive a reason for what they believe; but are accustomed to say, 'Do not investigate, but believe, your faith will save you.
various periods; but there seems to have been one general
cause which will readily be apprehended14 by those who are
intimately acquainted with the Roman jurisprudence. From the
most remote period of their history, the Romans had
conceived extreme horror against all nocturnal meetings of a
secret and mysterious nature. A law prohibiting nightly
vigils in a temple has even been ascribed, perhaps with
of the twelve tables declared it a capital offence to attend
nocturnal assemblies in the city. This, then, being the
spirit of the law, it is obvious that the nocturnal meetings
of the magistrate19. It was during the night that they usually
held their most solemn and religious assemblies; for a
practice which may be supposed to have arisen from their
fears, seems to have been continued from the operation of
[3]
"The world, according to Moses, was created at a certain time, and has from its commencement existed for a period far short of ten thousand years,—The world, however, is without a beginning; in consequence of which there have been from all eternity23 many conflagrations24, and many deluges27, among the latter of which the most recent is that of Deucalion**.
in constant expectation, would take place during the night;
and they were accustomed to celebrate nightly vigils at the
religion, but only such as equally attached to those who,
professing the public religion of the state, were yet guilty
the Study of the Civil Law, by Dr. Irving, Edin. 1820. p.
11.
"It is not true that the primitive Christians held their assemblies in the night time to avoid the interruptions of the civil power: but the converse32 of that proposition is true in the utmost latitude33; viz. that they met with molestations from that quarter, because their assemblies were nocturnal."—Elements of Civil Law, by Dr. Taylor, p. 579.
* See Erasmus's Praise of Folly, towards the end.
** See on this subject the Tinusus of Plato.
[4]
"Goatherds and shepherds among the Jews, following Moses as their leader, and being allured34 by rustic35 deceptions36, conceived that there is [only] one God.
"These goatherds and shepherds were of opinion that there is one God, whether they delight to call him the Most High, or Adonai, or Celestial38, or Sabaoth, or to celebrate by any other name the fabricator of this world*; for they knew nothing farther. For it is of no consequence, whether the God who is above all things, is denominated, after the accustomed manner of the Greeks, Jupiter, or is called by any other name, such as that which is given to him by the Indians or Egyptians."
Celsus, assuming the person of a Jew, represents him as speaking to Jesus, and reprehending39 him for many things. And in the first place he reproaches him with feigning40 that he was born of a virgin41; and says, that to his disgrace he was born in a Judaic village from a poor Jewess, who obtained the means
* In the original there is nothing more than [—Greek—] i.
e. this world; but it is necessary to read, conformably to
the above translation, [—Greek—]. For the Jews did not
names.
[5]
of subsistence by manual labour. He adds, That she was abandoned by her husband, who was a carpenter, because she had been found by him to have committed adultery. Hence, in consequence of being expelled by her husband, becoming an ignominious43 vagabond, she was secretly delivered of Jesus, who, through poverty being obliged to serve as a hireling in Egypt, learnt there certain arts for which the Egyptians are famous. Afterwards, returning from thence, he thought so highly of himself, on account of the possession of these [magical] arts, as to proclaim himself to be a God. Celsus also adds, That the mother of Jesus became pregnant with him through a soldier, whose name was Panthera*.
"Was therefore the mother of Jesus beautiful, and was God connected with her on account of her beauty, though he is not adapted to be in love with a corruptible44 body? Or is it not absurd to suppose that God would be enamoured of a woman who was neither fortunate nor of royal extraction, nor even scarcely known to her neighbours; and who was also hated and ejected by the carpenter her
* The same thing is said of Jesus in a work called "The
Gospel according to the Jews, or Toldoth Jesu." See Chap. I.
and II. of that work.
[6]
husband, so as neither to be saved by her own credulity nor by divine power? These things, therefore, do not at all pertain45 to the kingdom of God."
Celsus, again personifying a Jew, says to Christ, "When you were washed by John, you say that the spectre of a bird flew to you from the air. But what witness worthy46 of belief saw this spectre? Or who heard a voice from heaven, adopting you for a son of God, except yourself, and some one of your associates, who was equally a partaker of your wickedness and punishment?
"Jesus having collected as his associates ten or eleven infamous47 men, consisting of the most wicked publicans and sailors, fled into different places, obtaining food with difficulty, and in a disgraceful manner."
Again, in the person of a Jew, Celsus says to Christ, "What occasion was there, while you were yet an infant, that you should be brought to Egypt, in order that you might not be slain48? For it was not fit that a God should be afraid of death. But an angel came from heaven, ordering you and your associates to fly, lest being taken you should be put to death. For the great God [it seems] could not
[7]
preserve you, his own son, m your own country, but sent two angels on your account."
The same Jew in Celsus also adds, "Though we do not believe in the ancient fables50, which ascribe a divine origin to Perseus, Amphion, ?acus, and Minos, yet at the same time their deeds are demonstrated to be mighty51 and admirable, and truly superhuman, in order that what is narrated52 of their origin may not appear to be improbable." But (speak-ing to Jesus) he says, "What beautiful or admirable thing have you said or done, though you was (sp) called upon in the temple to give some manifest sign that you were the son of God?"
Celsus, pretending not to disbelieve in the miracles ascribed to Christ, says to him, "Let us grant that these things were performed by you; but they are common with the works of enchanters, who promise to effect more wonderful deeds than these, and also with what those who have been taught by the Egyptians to perform in the middle of the forum53 for a few oboli; such as expelling d?mons from men, dissipating diseases by a puff54, evocating the souls of heroes, exhibiting sumptuous55 suppers, and tables covered with food, which have no reality. These magicians also represent animals as moving, which are not in reality animals, but merely appear
[8]
to the imagination to be such.—Is it fit, therefore? that we should believe these men to be the sons of God, because they worked these wonders? Or ought we not rather to say, that these are the arts of depraved and unhappy men!"
Again the Jew says, "It is but recently, and as it were yesterday, since we punished Christ; and you, who are [in no respect superior to] keepers of oxen, have abandoned the laws of your ancestors and country. Why likewise do you begin from our sacred institutions, but afterwards in the progress [of your iniquity] despise them? For you have no other origin of your dogma, than our law. Many. other such persons also as Jesus was, may be seen by those who wish to be deceived. How too is it probable that we, who have declared to all men that a person would be sent by God as a punisher of the unjust, should treat him ignominiously57, if such a person had appeared among us? Again: How can we think him to be a God, who, that I may omit other things, performed, as we learn, nothing that was promised? And when, being condemned58 by us, he was thought worthy of punishment, having concealed60 himself and fled, was most disgracefully made a prisoner; being betrayed by those whom he called his disciples61? If, however, he was a God, it was not proper that he should either fly, or be led
[9]
away captive. And much less was it fit, that, being considered as a saviour62 and the son of the greatest God, and; also the messenger of this God, by his familiars and private associates, he should be deserted63 and betrayed by them. But what excellent general, who was the leader of many myriads64 of men, was ever betrayed by his soldiers? Indeed, this has not happened even to the chief of a band of robbers, though a man depraved, and the captain of men still more depraved than himself, when to his associates he appeared to be useful. But Christ, who was betrayed by those of whom he was the leader, though not as a good commander, nor in such a way as robbers would behave to their captain, could not obtain the benevolence65 of his deluded66 followers67.—Many other things also, and such as are true, respecting Jesus might be adduced, though they are not committed to writing by his disciples; but these I willingly omit. His disciples also falsely pretended, that he foreknew and foretold68 every thing that happened to him.
"The disciples of Jesus, not being able to adduce any thing respecting him that was obviously manifest, falsely assert that he foreknew all things; and have written other things of a similar kind respecting lum. This, however, is just the same as if some one should assert that a certain person is a just
[10]
man, and notwithstanding this should show that he acted unjustly; that he is a pious69 man, and yet a murderer; and, though immortal70, died; at the same time adding to all these assertions, that he had a foreknowledge of all things.
"These things Jesus said after he had previously71 declared that he was God, and it was entirely72 necessary that what he had predicted should take place. He therefore, though a God, induced his disciples and prophets, with whom he ate and drank, to become impious. It was, however, requisite73 that he should have been beneficial to all men, and particularly to his associates. No one likewise would think of betraying the man, of whose table he had been a partaker. But here the associate of the table of God became treacherous74 to him; God himself, which is still more absurd, making those who had been hospitably75 entertained by him to be his impious betrayers."
The Jew in Celsus also says, that "What is asserted by the Jewish prophets may be much more probably adapted to ten thousand other persons than to Jesus. Besides, the prophets say, that he who was to come would be a great and powerful king, and would be the lord of the whole earth, and of all nations and armies: but no one would
[11]
infer from such like symbols and rumours76, and from such ignoble77 arguments, that Christ is the son of God.
"As the sun, which illuminates78 all other things, first shows himself [to be the cause of light], thus also it is fit that this should have been done by the son of God*. But the Christians argue sophistically, when they say that the son of God is the word itself. And the accusation79 is strengthened by this, that the word which was announced by the Christians to be the son of God, was not a pure and holy word, but a man who was most disgracefully punished and put to death.
"What illustrious deed did Jesus accomplish worthy of a God, who beholds81 from on high with contempt [the trifling82 pursuits of] men, and derides83 and considers as sport terrestrial events?
"Why too did not Jesus, if not before, yet now at least, [i. e. when he was brought before Pilate,] exhibit some divine indication respecting himself; liberate84 himself from this ignominy, and punish those
* Celsus means that Christ should have given indubitable
evidence, by his sayings, his deeds, and by all that
happened to him, that he was the son of God.
[12]
who had insulted both him and his father? What kind of ich?r also or blood dropped from his crucified body? was it,.....such as from the blest immortals85 flows?"*
The Jew in Celsus further adds: "Do you reproach us with this, O most faithful men, that we do not conceive Christ to be God, and that we do not accord with you in believing that he suffered these things for the benefit of mankind, in order that we also might despise punishment? Neither did he persuade any one while he lived, not even his own disciples, that he should be punished, and suffer as he did: nor did he exhibit himself [though a God] as one liberated86 from all evils.
"Certainly you Christians will not say, that Christ, when he found that he could not induce the inhabitants on the surface of the earth to believe in his doctrines88, descended89 to the infernal regions, in order that he might persuade those that dwelt there. But if inventing absurd apologies by which you are ridiculously deceived, what should hinder others also, who have perished miserably90, from being ranked among angels of a more divine order?"
* See Iliad, V, ver. S40.
[13]
The Jew in Celsus further observes, on comparing Christ with robbers, "Some might in a similar manner unblushingly say of a robber and a homicide, who was punished for his crimes, that he was not a robber but a God; for he predicted to his associates that he should suffer what he did suffer.
"The disciples of Jesus, living with him, hearing his voice, and embracing his doctrines, when they saw that he was punished and put to death, neither died with nor for him, nor could be persuaded to despise punishment; but denied that they were his disciples. Why, therefore, do not you Christians [voluntarily] die with your master?"
The Jew in Celsus also says, that "Jesus made converts of ten sailors, and most abandoned publicans; but did not even persuade all these to embrace his doctrines.
"Is it not also absurd in the extreme, that so many should believe in the doctrines of Christ now he is dead, though he was not able to persuade any one [genuinely] while he was living?
"But the Christians will say, We believe Jesus to be the son of God, because he cured the lame91 and the blind, and, as you assert, raised the dead.
[14]
"O light and truth, which clearly proclaims in its own words, as you write, that other men, and these depraved and enchanters, will come among you, possessing similar miraculous92 powers! Christ also feigns93 that a certain being, whom he denominates Satan, will be the source of these nefarious94 characters: so that Christ himself does not deny that these arts possess nothing divine, and acknowledges that they are the works of depraved men. At the same time likewise, being compelled by truth, he discloses both the arts of others and his own. Is it not, therefore, a miserable95 thing, to consider, from the performance of the same deeds, this man to be a God, but others to be nothing more than enchanters? For why, employing his testimony96, should we rather think those other workers of miracles to be more depraved than himself? Indeed Christ confesses that these arts are not indications of a divine nature, but of certain impostors, and perfectly97 wicked characters."
After this, the Jew in Celsus says to his fellow-citizens who believed in Jesus, as follows: "Let us grant you that Jesus predicted his resurrection: but how many others have employed such-like prodigies98, in order by a fabulous99 narration100 to effect what they wished; persuading stupid auditors101 to believe in these miracles? Zamolxis among the
[15]
Scythians, who was a slave of Pythagoras, used this artifice102; Pythagoras also himself, in Italy; and in Egypt, Rhampsinitus. For it is related of the latter that he played at dice103 with Ceres in Hades, and that he brought back with him as a gift from her a golden towel. Similar artifices104 were likewise employed by Orpheus among the Odryssians; by Protesilaus among the Thessalians; and by Hercules and Theseus in T?narus. This, however, is to be considered,—whether any one who in reality died, ever rose again in the same body: unless you think that the narrations105 of others are fables,but that your catastrophe106 of the drama will be found to be either elegant or probable, respecting what was said by him who expired on the cross, and the earthquake, and the darkness, which then according to you ensued. To which may be added, that he who when living could not help himself, arose, as you say, after he was dead, and exhibited the marks of his punishment, and his hands which had been perforated on the cross. But who was it that saw this? A furious woman, as you acknowledge, or some other of the same magical sect; or one who was under the delusion107 of dreams, and who voluntarily subjected himself to fallacious phantasms,—a thing which happens to myriads of the human race. Or, which is more probable, those who pretended to see this were such as wished to astonish others by
[16]
this prodigy108, and, through a false narration of this kind, to give assistance to the frauds of other impostors.
"Is it to be believed that Christ, when he was alive, openly announced to all men what he was; but when it became requisite that he should procure109 a strong belief of his resurrection from the dead, he should only show himself secretly to one woman and to his associates?
"If also Christ wished to be concealed, why was a voice heard from heaven, proclaiming him to be the son of God? Or, if he did not wish to be concealed, why did he suffer punishment, and why did, he [ignominiously] die?"
The Jew in Celsus likewise adds, "These things therefore we have adduced to you from your own writings, than which we have employed no other testimony, for you yourselves are by them confuted. Besides, what God that ever appeared to men, did not procure belief that he was a God, particularly when he appeared to those who expected his advent? Or why was he not acknowledged by those, by whom he had been for a long time expected? We certainly hope for a resurrection in the body, and that we shall have eternal life. We
[17]
also believe that the paradigm110 and primary leader of this, will be he who is to be sent to us; and who will show that it is not impossible for God to raise any one with his body that he pleases."
After this, Celsus in his own person says, "The Christians and Jews most stupidly contend with each other, and this controversy111 of theirs about Christ differs in nothing from the proverb about the contention112 for the shadow of an ass3*. There is also nothing venerable in the investigation113 of the Jews and Christians with each other; both of them believing that there was a certain prophecy from a divine spirit, that a saviour of the human race would appear on the earth, but disagreeing in their opinion whether he who was predicted had appeared or not.
"The Jews originating from the Egyptians deserted Egypt through sedition114, at the same time despising the religion of the Egyptians. Hence the
* This proverb is mentioned by Apuleius at the end of the
Ninth Book of his Metamorphosis. There is also another Greek
proverb mentioned by Menander, Plato, and many others,
[—Greek—], concerning the shadow of an ass, which is said of
into one.
[18]
same thing happened to the Christians afterwards, who abandoned the religion of the Jews, as to the Jews who revolted from the Egyptians; for the cause to both of their innovation was a seditious opposition118 to the common* and established rites119 of their country.
"The Christians at first, when they were few, had but one opinion; but when they became scattered120 through their multitude, they were again and again divided into sects121, and each sect wished to have an establishment of its own. For this was what they desired to effect from the beginning.
"But after they were widely dispersed122 one sect opposed the other, nor did any thing remain common
to them except the name of Christians; and even this they were at the same time ashamed to leave as a common appellation123: but as to other things, they were the ordinances124 of men of a different persuasion125.
"What however is still more wonderful is this, that their doctrine87 may be [easily] confuted, as consisting of no hypothesis worthy of belief. But their
* In the original [—Greek—], but it is necessary to read,
conformably to the above translation, [—Greek—]
[19]
dissension among themselves, the advantage they derive126 from it, and their dread127 of those who are not of their belief, give stability to their faith.
"The Christians ridicule128 the Egyptians, though they indicated many and by no means contemptible129 things through enigmas130, when they taught that honours should be paid to eternal ideas, and not, as it appears to the vulgar, to diurnal131 animals*." Celsus adds, that "The Christians stupidly introduce nothing more venerable than the goats and dogs of the Egyptians in their narrations respecting Jesus.
"What is said by a few who are considered as Christians, concerning the doctrine of Jesus and the precepts132 of Christianity, is not designed for the wiser, but for the more unlearned and ignorant part of mankind. For the following are their precepts: 'Let no one who is erudite accede134 to us, no one who is wise, no one who is prudent135 (for these things are thought by us to be evil); but let any one who is unlearned, who is stupid, who is an infant in understanding boldly come to us.' For the Christians openly acknowledge that such as these are worthy
Isis and Osiris.
[20]
to be noticed by their God; manifesting by this, that they alone wish and are able to persuade the ignoble, the insensate, slaves, stupid women, and little children and fools.
"We may see in the forum infamous characters and jugglers* collected together, who dare not show their tricks to intelligent men; but when they perceive a lad, and a crowd of slaves and stupid men, they endeavour to ingratiate themselves with such characters as these.
"We also may see in their own houses, wool-weavers, shoemakers, fullers, and the most illiterate137 and rustic men, who dare not say any thing in the presence of more elderly and wiser fathers of families; but when they meet with children apart from their parents, and certain stupid women with them, then they discuss something of a wonderful nature; such as that it is not proper to pay attention to parents and preceptors, but that they should be persuaded by them. For, say they, your parents and preceptors are delirious138 and stupid, and neither know what is truly good, nor are able to effect it, being prepossessed with trifles of an unusual nature. They
* Celsus, as we are informed by Origen, compares the
Christians with men of this description.
[21]
add, that they alone know how it is proper to live, and that if children are persuaded by them, they will be blessed, and also the family to which they belong. At the same time likewise that they say this, if they see any one of the wiser teachers of erudition approaching, or the father of the child to whom they are speaking, such of them as are more cautious defer140 their discussion to another time; but those that are more audacious, urge the children to shake off the reins141 of parental142 authority, whispering to them, that when their fathers and preceptors are present, they neither wish nor are able to unfold to children what is good, as they are deterred143 by the folly and rusticity144 of these men, who are entirely corrupted145, are excessively depraved, and would punish them [their true admonishers]. They further add, that if they wish to be instructed by them, it is requisite that they should leave their parents and preceptors, and go with women and little children, who are their playfellows, to the conclave146 of women, or to the shoemaker's or fuller's shop, that they may obtain perfection [by embracing their doctrines].
"That I do not however accuse the Christians more bitterly than truth compels, may be conjectured147 from hence, that the criers who call men to other mysteries proclaim as follows: 'Let him approach,
[22]
whose hands are pure, and whose words are wise.' And again, others proclaim: 'Let him approach, who is pure from all wickedness, whose soul is not conscious of any evil, and who leads a just and upright life.' And these things are proclaimed by those who promise a purification from error. Let us now hear who those are that are called to the Christian1 mysteries. 'Whoever is a sinner, whoever is unwise, whoever is a fool, and whoever, in short, is miserable, him the kingdom of God will receive.' Do you not therefore call a sinner, an unjust man, a thief, a housebreaker, a wizard, one who is sacrilegious, and a robber of sepulchres? What other persons would the crier nominate, who should call robbers together?
"God, according to the Christians, descended to men; and, as consequent to this, it was fancied that he had left his own proper abode148.
"God, however, being unknown among men [as the Christians say], and in consequence of this appearing to be in a condition inferior to that of a divine being, was not willing to be known, and therefore made trial of those who believed and of those who did not believe in him; just as men who have become recently rich, call on God as a witness of their abundant and entirely mortal ambition.
[23]
"The Christians have asserted nothing paradoxical or new concerning a deluge26 or a conflagration25, but have perverted149 the doctrine of the Greeks and barbarians150, that in long periods of time, and recursions and concursions of the stars, conflagrations and deluges take place; and also that after the last deluge, which was that of Deucalion, the period required, conformably to the mutation151 of wholes, a conflagration*. This the Christians, however, have perverted by representing God as descending152 with fire as a spy.
"Again, we will repeat and confirm by many arguments, an assertion which has nothing in it novel, but was formerly153 universally acknowledged. God is good, is beautiful and blessed, and his very nature consists in that which is most beautiful and the best. If therefore he descended to men, his nature must necessarily be changed. But the change must be from good to evil, and from the beautiful to the base, from felicity to infelicity, and from that which is most excellent to that which is most worthless. Who, however, would choose to be thus changed? Besides, to be changed and transformed pertains154 to that which is naturally mortal; but an invariable
* See Taylor's translation of Proclus on the Tim?us of
Plato, Book I.
[24]
sameness of subsistence is the prerogative155 of an immortal nature. Hence God could never receive a mutation of this kind*.
"Either God is in reality changed, as the Christians say, into a mortal body,—and we have before shown that this is impossible; or he himself is not changed, but he causes those who behold80 him to think that he is, and thus falsifies himself, and involves others in error. Deception37, however, and falsehood are indeed otherwise evil, and can only be [properly] employed by any one as a medicine, either in curing friends that are diseased or have some vicious propensity156, or those that are insane, or for the purpose of avoiding danger from enemies. But no one who has vicious propensities157, or is insane, is dear to Divinity. Nor does God fear any one, in order that by wandering he may escape danger**.
* See a most admirable defence of the immutability158 of
Divinity, by Proclus, in Taylor's Introduction to the Second
and Third Books of Plato's Republic, in vol. i. of his
translation of Plato's Works. See also Taylor's note at the
end of vol. iii. of his translation of Pausanias, p. 235.
** The original of this sentence is, [—Greek—] the latter
part of which, [—Greek—], is thus, erroneously translated
periculum."
[25]
"The Christians, adding to the assertions of the Jews, say that the son of God came on account of the sins of the Jews; and that the Jews, punishing Jesus and causing him to drink gall160, raised the bile of God against them."
Celsus after this, in his usual way deriding161 both Jews and Christians, compares all of them to a multitude of bats, or to ants coming out of their holes, or to frogs seated about a marsh162, or to earthworms that assemble in a corner of some muddy place, and contend with each other which of them are most noxious163. He likewise represents them as saying, "God has manifested and predicted all things to us; and deserting the whole world and the celestial circulation, and likewise paying no attention to the widely-extended earth, he regards our concerns alone, to us alone sends messengers, and he will never cease to explore by what means we may always associate with him." He likewise resembles us to earthworms acknowledging that God exists; and he says that we earthworms, i. e. the Jews and Christians, being produced by God after him, are entirely similar to him. All things too are subject to us, earth and water, the air and the stars, and are ordained164 to be subservient166 to us*. Afterwards
* This reminds me of the following beautiful lines in...
[26]
these earthworms add: "Now because some of us have sinned, God will come, or he will send his son, in order that he may burn the unjust, and that those who are not so may live eternally with him." And Celsus concludes with observing that "such assertions would be more tolerable if they were made by earthworms or frogs, than by Jews or Christians contending with each other."
Celsus, after having adduced, from the writings of the heathens, instances of those who contended for the antiquity167 of their race, such as the Athenians, Egyptians, Arcadians, and Phrygians, and also of those who have asserted that some among them were aborigines, says, that "the Jews being concealed in a corner of Palestine, men perfectly in-erudite, and who never had previously heard the same things celebrated168 by Hesiod and innumerable
...Epistle I. of Pope's Essay on Man, in which Pride is
represented as saying:
Suckles each herb, and spreads out every flower;
Annual for me the grape, the rose, renew
The juice nectarious and the balmy dew.
For me the mine a thousand treasures brings:
[27]
other divine men, composed a most incredible and inelegant narration, that a certain man was fashioned by the hands of God, and inspired by him with the breath of life; that a woman was taken from the side of the man; that precepts were given to them by God; and that a serpent was adverse173 to these precepts. Lastly, they make the serpent to frustrate174 the commands of God: in all this, narrating175 a certain fable49 worthy only of being told by old women, and which most impiously makes God to be from the first imbecile, and incapable176 of persuading one man fashioned by himself to act in a way conformable to his will.
"The Christians are most impiously deceived and involved in error, through the greatest ignorance of the meaning of divine enigmas. For they make a certain being whom they call the Devil, and who in the Hebrew tongue is denominated Satan, hostile to God. It is therefore perfectly stupid and unholy to assert that the greatest God, wishing to benefit mankind, was incapable of accomplishing what he wished, through having one that opposed him, and acted contrary to his will. The son of God, therefore, was vanquished177 by the devil; and being punished by him, teaches us also to despise the punishments inflicted178 by him; Christ at the same time predicting that Satan would appear on
[28]
the earth, and, like himself, would exhibit great and admirable works, usurping179 to himself the glory of God. The son of God also adds, that it is not fit to pay attention to Satan, because he is a seducer180, but that himself alone is worthy of belief. This, however, is evidently the language of a man who is an impostor earnestly endeavouring to prevent, and previously guarding himself against, the attempts of those who think differently from and oppose him. But, according to the Christians, the son of God is punished by the devil, who also punishes us in order that through this we may be exercised in endurance. These assertions, however, are perfectly ridiculous. For it is fit, I think, that the devil should be punished, and not that men should be threatened with punishment who are calumniated181 by him.
"Further still: If God, like Jupiter in the comedy, being roused from a long sleep, wished to liberate the human race from evils, why did he send only into a corner of the earth this spirit of whom you boast? though he ought in a similar manner to have animated182 many other bodies, and to have sent them to every part of the habitable globe. The comic poet indeed, in order to excite the laughter of the audience in the theatre, says that Jupiter, after he was roused from his sleep, sent Mercury to the Athenians and Laced?monsians:—but do not
[29]
you think that it is a much more ridiculous fiction to assert that God sent his son to the Jews?
"Many—and these, men whose names are not known,—both in temples and out of temples, and some also assembling in cities or armies, are easily excited from any casual cause, as if they possessed139 a prophetic power. Each of these likewise is readily accustomed to say, 'I am God, or the son of God, or a divine spirit. But I came because the world will soon be destroyed, and you, O men! on account of your iniquities183 will perish. I wish, however, to save you, and you shall again see me, returning with a celestial army. Blessed is he who now worships me; but I will cast all those who do not, into eternal fire, together with the cities and regions to which they belong. Those men also that do not now know the punishments which are reserved for them, shall afterwards repent184 and lament185 in vain: but those who believe in me I will for ever save.' Extending to the multitude these insane and perfectly obscure assertions, the meaning of which no intelligent man is able to discover,—for they are unintelligible186 and a mere56 nothing,—they afford an occasion to the stupid and to jugglers of giving to them whatever interpretation188 they please.
"Again, they do not consider, if the prophets of
[30]
the God of the Jews had predicted that this would be his son, why did this God legislatively189 ordain165 through Moses, that the Jews should enrich themselves and acquire power; should fill the earth with their progeny190; and should slay191 and cut off the whole race of their enemies, which Moses did, as he says, in the sight of the Jews; and besides this, threatening that unless they were obedient to these his commands, he should consider them as his enemies;—why, after these things had been promulgated192 by God, did his son, a Nazarean man, exclude from any access to his father, the rich and powerful, the wise and renowned193? For he says that we ought to pay no more attention than ravens194 do, to food and the necessaries of life*, and that we should be less concerned about our clothing than the lilies of the field. Again, he asserts, that to him who smites195 us on one cheek we should likewise turn the other**. Whether, therefore, does Moses or Jesus lie? Or, was the Father who sent Jesus forgetful of what he had formerly said to Moses? Or, condemning196 his own laws, did he alter his opinion, and send a messenger to mankind with mandates197 of a contrary nature?
* Luke xii. 24.
** Luke vi. 29.
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"The Christians again will say, How can God be known unless he can be apprehended by sense? To this we reply, that such a question is not the interrogation of man, nor of soul, but of the flesh. At the same time, therefore, let them hear, if they are capable of hearing any thing, as being a miserable worthless race, and lovers of body! If, closing the perceptive198 organs of sense, you look upward with the visive power of intellect, and, averting199 the eye of the flesh, you excite the eye of the soul, you will thus alone behold God*. And if you seek for the leader of this path, you must avoid impostors and enchanters, and those who persuade you to pay attention to [real] idols200; in order that you may not be entirely ridiculous, by blaspheming as idols other things which are manifestly Gods**, and venerating201 that which is in reality more worthless than any image, and which is not even an image, but a dead body***; and by investigating a Father similar to it.
* This is most Platonically said by Celsus.
** Such as the sun and moon, and the other heavenly bodies.
*** The Emperor Julian in the fragments of his Arguments
against the Christians, 'preserved by Cyril, says, speaking
to the Christians: "You do not notice whether any thing is
and their bitterness, overturning temples and altars, and
cutting the throats not only of those who remain firm in
paternal institutes, but also of...
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"There are essence and generation, the intelligible187 and the visible. And truth indeed subsists203 with essence, but error with generation*. Science, therefore, is conversant204 with truth, but opinion with generation. Intelligence also pertains to, or has the intelligible for its object; but what is visible is the object of sight. And intellect indeed knows the intelligible; but the eye knows that which is visible. What the sun therefore is in the visible region,—being neither the eye, nor sight, but the cause to the eye of seeing, and to the sight of its visive power, to all sensibles of their being generated, and to himself of being perceived;—this the supreme205 God [or the good] is in intelligibles: since he is neither intellect, nor intelligence, nor science, but is the cause, to intellect, of intellectual perception;
...those heretics who are equally erroneous with yourselves,
and who do not lament a dead body in the same manner as you
manner. But the reason is, that they did not expect you
would arrive at the power which you have obtained. For they
were satisfied if they could deceive maid-servants and
slaves, and through these married women, and such men as
Cornelius and Sergius; among whom, if you can mention one
that was at that time an illustrious character, (and these
* Generation signifies the whole of that which is visible.
[33]
to intelligence, of its subsistence on account of him; to science, for its possession of knowledge for his sake, and to all intelligibles for their existence as such. He is likewise the cause to truth itself and to essence itself, of their existence, being himself beyond all intelligibles, by a certain ineffable209 power*. And these are the assertions of men who possess intellect. But if you understand any thing of what is here said, you are indebted to us for it. If, likewise, you think that a certain spirit descending from God announced to you things of a divine nature, this will be the spirit which proclaimed what I have above said, and with which ancient men being replete210, have unfolded so many things of a most beneficial nature. If, therefore, you are unable to understand these assertions, be silent, and conceal59 your ignorance, and do not say that those are blind who see, and that those are lame who run,
* This sentence in the original is as follows: [—Greek—].
But it is requisite to read, conformably to the above
says from the Sixth Book of Plato's Republic, and what he
says previous to this from the Tim?eus of Plato.—See
Taylor's translation of these Dialogues.
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you at the same time possessing souls that are in every respect lame and mutilated, and living in body, viz. in that which is dead.
"How much better would it be for you, since you are desirous of innovation, to direct your attention to some one of the illustrious dead, and concerning whom a divine fable may be properly admitted! And if Hercules and Esculapius do not please you, and other renowned men of great antiquity, you may have Orpheus, a man confessedly inspired by a sacred spirit, and who suffered a violent death. But he perhaps has been adopted as a leader formerly by others. Consider Anaxarchus, therefore, who being thrown into a mortar212, and bruised213 in the cruellest manner, most courageously215 despised the punishment, exclaiming, 'Bruise214, bruise the sack of Anaxarchus, for you cannot bruise him.' This, indeed, was uttered by a certain truly divine spirit. Him, however, some physiologists216 have already vindicated217 to themselves. In the next place, consider Epictetus, who when his master twisted his leg violently, said, smiling gently and without being terrified, 'You will break my leg;' and when his master had broken his leg, only observed, 'Did I not tell you that you would break it? What thing of this kind did your God utter when
[35]
he was punished*? The sibyl, likewise, whose verses are used by some of you, is far more worthy to be regarded by you as the daughter of God. But now you have fraudulently and rashly inserted in her verses many things of a blasphemous218 nature**; and Christ, who in his life was most reprehensible219, and in his death most miserable, you reverence220 as a God. How much more appropriately might you have bestowed221 this honour on Jonas when he was under the gourd222, or on Daniel who was saved in the den4 of lions, or on others of whom more prodigious223 things than these are narrated!
"This is one of the precepts of the Christians: 'Do not revenge yourself on him who injures you; and if any person strikes you on one cheek, turn the other to him also.' And this precept133 indeed is of very great antiquity, but is recorded in a more rustic
* Christ when on the cross exclaimed, "My God, my God, why
Judges, as recorded by Plato, most magnanimously said,
"Anytus and Melitus may indeed put me to death, but they
cannot injure me."
extant, are acknowledged by all intelligent men among the
of them by Fabricius in vol. i. of his Bibliootheca Gr?ca,
[36]
manner by Christ. For Socrates is made by Plata in the Crito to speak as follows: 'It is by no means therefore proper to do an injury. By no means. Hence neither is it proper for him who is injured to revenge the injury, as the multitude think it is; since it is by no means fit to do an injury. It does not appear that it is. But what! is it proper or not, O Crito, to be malific? It certainly is not proper, Socrates. Is it therefore just or unjust for a man to be malific to him by whom he has been hurt? for in the opinion of the vulgar it is just. It is by no means just. For to be hurtful to men does not at all differ from injuring them. You speak the truth. Neither, therefore, is it proper to revenge an injury, nor to be hurtful to any man, whatever evil we may suffer from him.' These things are asserted by Plato, who also adds: 'Consider, therefore, well, whether you agree, and are of the same opinion with me in this; and we will begin with admitting, that it is never right either to do an injury, or revenge an injury on him who has acted badly towards us. Do you assent to this principle? For formerly it appeared, and now still appears, to me to be true.' Such, therefore, was the opinion of Plato, and which also was the doctrine of divine men prior to him. Concerning these, however, and other particulars which the Christians have corrupted, enough has been said. For he who
[37]
desires to search further into them, may easily be satisfied.
"But why is it requisite to enumerate228 how many things have been foretold with a divinely inspired voice, partly by prophetesses and prophets, and partly by other men and women under the influence of inspiration? What wonderful things they have heard from the adyta themselves! How many things have been rendered manifest from victims and sacrifices to those who have used them! How many from other prodigious symbols! And to some persons, divinely luminous229 appearances have been manifestly present. Of these things indeed the life of every one is full. How many cities, likewise, have been raised from oracles, and liberated from disease and pestilence230! And how many, neglecting these, or forgetting them, have perished miserably! How many colonies have been founded from these, and by observing their mandates have been rendered happy! How many potentates231 and private persons have, from attending to or neglecting these, obtained a better or a worse condition! How many, lamenting232 their want of children, have through these obtained the object of their wishes! How many have escaped the anger of d?mons! How many mutilated bodies have been healed! And again, how many have immediately suffered for insolent233 behaviour in
[38]
sacred concerns! some indeed becoming insane on the very spot; others proclaiming their impious deeds, but others not proclaiming them before they perished; some destroying themselves, and others becoming a prey234 to incurable235 diseases. And sometimes a dreadful voice issuing from the adyta has destroyed them*.
"In the next place, is it not absurd that you should desire and hope for the resurrection of the body, as if nothing was more excellent or more honourable236 to us than this; and yet again, that you should hurl237 this same body into punishments, as a thing of a vile238 nature? To men, however, who are persuaded that this is true, and who are conglutinated to body, it is not worth while to speak of things of this kind. For these are men who in other respects are rustic and impure239, without reason, and labouring under the disease of sedition. Indeed, those who hope that the soul or intellect will exist eternally, whether they are willing to call it pneumatic**, or an intellectual spirit holy and blessed, or a living soul, or the supercelestial and
* See the scientific theory of Oracles unfolded in the Notes
to Taylor's translation of Pausanias, vol. iii. p. 259.
[39]
incorruptible progeny of a divine and incorporeal241 nature*, or whatever other appellation they may think fit to give it; those who thus hope, (but I say this in accordance with Divinity,) in this respect think rightly, that those who have lived well in this life will be blessed, but that those who have been entirely unjust, will be involved in endless evils. And neither the Christians nor any other man were ever hostile to this dogma.
"Since men are bound to body, whether they are so for the sake of the dispensation of the whole of things, or in order that they may suffer the punishment of their offences, or in consequence of the soul through certain passions becoming heavy and tending downwards243, till through certain orderly periods it becomes purified;—for according to Empedocles, it is necessary that
'From the blest wandering thrice ten thousand times,
Through various mortal forms the soul should pass.'—
* This is asserted in accordance with the doctrine of the
Platonists.
** This 30,000 times must not be considered mathematically;
since it symbolically244 indicates a certain appropriate
measure of perfection. For in units S is a perfect number,
as having a beginning, middle, and end. And again, 10 is
perfect, because it comprehends all numbers in itself.
These numbers, however, were call-...
[40]
This being the case, it is requisite to believe that men are committed to the care of certain inspective guardians245 of this prison the body.
"That to the least of things, however, are allotted247 guardian246 powers, may be learnt from the Egyptians, who say that the human body is divided into thirty-six parts, and that d?mons* or certain etherial gods who are distributed into the same number of parts, are the guardians of these divisions of the body. Some also assert, that there is a much greater number of these presiding powers; different corporeal242 parts being under the inspection248 of different powers. The names of these also in the vernacular249 tongue of the Egyptians are Chnoum?n, Chnachoum?n, Knat, Sicat, Biou, Erou, Erebiou, Ramanor, Reianoor. What, therefore, should prevent him from making use of these and other powers, who wishes rather to be well than to be ill, to be fortunate rather than to be unfortunate, and to be liberated from such
...ed by the ancients perfect, in a different way from 6, 28,
&c.; for these were thus denominated because they are equal
to the sum of their parts.
* i. e. beneficent d?monss; for the ancients divided
d?monss into the beneficent and malevolent250. They also
[41]
tormentors and castigators as these things are thought to be?*
"He, however, who invokes254 these powers ought to be careful, lest being conglutinated [as it were] to the worship of them, and to a love of the body, he should turn from and become oblivious255 of more excellent natures. For it is perhaps requisite not to disbelieve in wise men, who say that the greater part of circumterrestrial d?mons are conglutinated to generation, and are delighted with blood, with the odour and vapour of flesh, with melodies and with other things of the like kind**; to which being bound, they are unable to effect any thing superior to the sanction of the body, and the prediction of future events to men and cities. Whatever also pertains to mortal actions they know, and are able to bring to pass.
"If some one should command a worshiper of God either to act impiously, or to say any thing of a most disgraceful nature, he is in no respect whatever to be obeyed; but all trial and every kind of death are to be endured rather than to meditate256,
* Vid. Salmas. In fine libri He Annis climactericis.
** See Book II. of Taylor's translation of Porphyry,—On
Abstinence from Animal Food.
[42]
and much more to assert, any thing impious concerning God. But if any one should order us to celebrate the Sun or Minerva, we ought most gladly to sing hymns257 to their praise. For thus you will appear to venerate258 the supreme God in a greater degree *, if you also celebrate these powers: for piety259 when it passes through all things becomes more perfect."
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1
Christian
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| adj.基督教徒的；n.基督教徒 | |
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2
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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3
ass
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| n.驴；傻瓜，蠢笨的人 | |
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4
den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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5
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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6
sect
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| n.派别，宗教，学派，派系 | |
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7
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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8
irrationally
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| ad.不理性地 | |
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9
assent
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| v.批准，认可；n.批准，认可 | |
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10
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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11
pretexts
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| n.借口，托辞( pretext的名词复数 ) | |
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12
persecution
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| n. 迫害,烦扰 | |
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13
varied
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| adj.多样的，多变化的 | |
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14
apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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15
Founder
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| n.创始者，缔造者 | |
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16
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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17
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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18
liar
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| n.说谎的人 | |
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19
magistrate
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| n.地方行政官，地方法官，治安官 | |
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20
purport
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| n.意义，要旨，大要；v.意味著，做为...要旨，要领是... | |
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21
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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22
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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23
eternity
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| n.不朽，来世；永恒，无穷 | |
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24
conflagrations
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| n.大火（灾）( conflagration的名词复数 ) | |
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25
conflagration
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| n.建筑物或森林大火 | |
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26
deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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27
deluges
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| v.使淹没( deluge的第三人称单数 )；淹没；被洪水般涌来的事物所淹没；穷于应付 | |
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28
advent
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| n.(重要事件等的)到来，来临 | |
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29
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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30
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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31
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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32
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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33
latitude
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| n.纬度，行动或言论的自由(范围)，(pl.)地区 | |
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34
allured
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| 诱引，吸引( allure的过去式和过去分词 ) | |
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35
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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36
deceptions
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| 欺骗( deception的名词复数 )； 骗术，诡计 | |
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37
deception
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| n.欺骗，欺诈；骗局，诡计 | |
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38
celestial
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| adj.天体的；天上的 | |
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39
reprehending
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| v.斥责，指摘，责备( reprehend的现在分词 ) | |
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40
feigning
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| 假装，伪装( feign的现在分词 )； 捏造（借口、理由等） | |
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41
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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42
maker
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| n.制造者，制造商 | |
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43
ignominious
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| adj.可鄙的，不光彩的，耻辱的 | |
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44
corruptible
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| 易腐败的，可以贿赂的 | |
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45
pertain
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| v.(to)附属，从属；关于；有关；适合，相称 | |
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46
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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47
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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48
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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49
fable
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| n.寓言；童话；神话 | |
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50
fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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51
mighty
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| adj.强有力的；巨大的 | |
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52
narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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53
forum
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| n.论坛，讨论会 | |
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54
puff
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| n.一口(气)；一阵(风)；v.喷气，喘气 | |
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55
sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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56
mere
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| adj.纯粹的；仅仅，只不过 | |
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57
ignominiously
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| adv.耻辱地，屈辱地，丢脸地 | |
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58
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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59
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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60
concealed
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| a.隐藏的，隐蔽的 | |
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61
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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62
saviour
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| n.拯救者，救星 | |
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63
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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64
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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65
benevolence
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| n.慈悲，捐助 | |
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66
deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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67
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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68
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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69
pious
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| adj.虔诚的；道貌岸然的 | |
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70
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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71
previously
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| adv.以前，先前（地） | |
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72
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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73
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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74
treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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75
hospitably
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| 亲切地，招待周到地，善于款待地 | |
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76
rumours
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| n.传闻( rumour的名词复数 )；风闻；谣言；谣传 | |
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77
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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78
illuminates
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| v.使明亮( illuminate的第三人称单数 )；照亮；装饰；说明 | |
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79
accusation
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| n.控告，指责，谴责 | |
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80
behold
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| v.看，注视，看到 | |
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81
beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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82
trifling
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| adj.微不足道的；没什么价值的 | |
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83
derides
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| v.取笑，嘲笑( deride的第三人称单数 ) | |
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84
liberate
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| v.解放，使获得自由，释出，放出；vt.解放，使获自由 | |
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85
immortals
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| 不朽的人物( immortal的名词复数 )； 永生不朽者 | |
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86
liberated
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| a.无拘束的，放纵的 | |
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87
doctrine
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| n.教义；主义；学说 | |
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88
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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89
descended
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| a.为...后裔的，出身于...的 | |
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90
miserably
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| adv.痛苦地；悲惨地；糟糕地；极度地 | |
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91
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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92
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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93
feigns
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| 假装，伪装( feign的第三人称单数 )； 捏造（借口、理由等） | |
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94
nefarious
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|
| adj.恶毒的，极坏的 | |
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95
miserable
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|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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96
testimony
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| n.证词；见证，证明 | |
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97
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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98
prodigies
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| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
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99
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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100
narration
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| n.讲述，叙述；故事；记叙体 | |
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101
auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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102
artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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103
dice
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| n.骰子；vt.把（食物）切成小方块，冒险 | |
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104
artifices
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| n.灵巧( artifice的名词复数 )；诡计；巧妙办法；虚伪行为 | |
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105
narrations
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| 叙述事情的经过，故事( narration的名词复数 ) | |
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106
catastrophe
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| n.大灾难，大祸 | |
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107
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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108
prodigy
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| n.惊人的事物，奇迹，神童，天才，预兆 | |
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109
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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110
paradigm
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| n.例子，模范，词形变化表 | |
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111
controversy
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| n.争论，辩论，争吵 | |
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112
contention
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| n.争论，争辩，论战；论点，主张 | |
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113
investigation
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| n.调查，调查研究 | |
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114
sedition
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| n.煽动叛乱 | |
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115
futile
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| adj.无效的，无用的，无希望的 | |
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116
frivolous
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| adj.轻薄的；轻率的 | |
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117
merged
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| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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118
opposition
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| n.反对，敌对 | |
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119
rites
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| 仪式，典礼( rite的名词复数 ) | |
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120
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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121
sects
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| n.宗派，教派( sect的名词复数 ) | |
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122
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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123
appellation
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| n.名称，称呼 | |
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124
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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125
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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126
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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127
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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128
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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129
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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130
enigmas
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| n.难于理解的问题、人、物、情况等，奥秘( enigma的名词复数 ) | |
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131
diurnal
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| adj.白天的，每日的 | |
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132
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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133
precept
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| n.戒律；格言 | |
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134
accede
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| v.应允，同意 | |
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135
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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136
treatise
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| n.专著；(专题)论文 | |
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137
illiterate
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| adj.文盲的；无知的；n.文盲 | |
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138
delirious
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| adj.不省人事的，神智昏迷的 | |
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139
possessed
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| adj.疯狂的；拥有的，占有的 | |
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140
defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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141
reins
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| 感情，激情； 缰( rein的名词复数 )； 控制手段； 掌管； （成人带着幼儿走路以防其走失时用的）保护带 | |
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142
parental
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| adj.父母的；父的；母的 | |
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143
deterred
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| v.阻止，制止( deter的过去式和过去分词 ) | |
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144
rusticity
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| n.乡村的特点、风格或气息 | |
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145
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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146
conclave
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| n.秘密会议，红衣主教团 | |
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147
conjectured
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| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
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148
abode
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| n.住处，住所 | |
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149
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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150
barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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151
mutation
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| n.变化，变异，转变 | |
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152
descending
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| n. 下行 adj. 下降的 | |
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153
formerly
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| adv.从前，以前 | |
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154
pertains
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| 关于( pertain的第三人称单数 )； 有关； 存在； 适用 | |
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155
prerogative
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| n.特权 | |
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156
propensity
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| n.倾向；习性 | |
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157
propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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158
immutability
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| n.不变(性) | |
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159
imposture
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| n.冒名顶替，欺骗 | |
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160
gall
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| v.使烦恼，使焦躁，难堪；n.磨难 | |
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161
deriding
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| v.取笑，嘲笑( deride的现在分词 ) | |
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162
marsh
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| n.沼泽，湿地 | |
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163
noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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164
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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165
ordain
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| vi.颁发命令；vt.命令，授以圣职，注定，任命 | |
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166
subservient
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| adj.卑屈的，阿谀的 | |
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167
antiquity
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| n.古老；高龄；古物，古迹 | |
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168
celebrated
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| adj.有名的，声誉卓著的 | |
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169
genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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170
gushes
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| n.涌出，迸发( gush的名词复数 )v.喷，涌( gush的第三人称单数 )；滔滔不绝地说话 | |
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171
waft
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| v.飘浮，飘荡；n.一股；一阵微风；飘荡 | |
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172
canopy
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| n.天篷，遮篷 | |
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173
adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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174
frustrate
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| v.使失望；使沮丧；使厌烦 | |
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175
narrating
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| v.故事( narrate的现在分词 ) | |
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176
incapable
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| adj.无能力的，不能做某事的 | |
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177
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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178
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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179
usurping
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| 篡夺，霸占( usurp的现在分词 )； 盗用； 篡夺，篡权 | |
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180
seducer
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| n.诱惑者,骗子,玩弄女性的人 | |
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181
calumniated
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| v.诽谤，中伤( calumniate的过去式和过去分词 ) | |
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182
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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183
iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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184
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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185
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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186
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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187
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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188
interpretation
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| n.解释，说明，描述；艺术处理 | |
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189
legislatively
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| adv.立法地 | |
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190
progeny
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| n.后代，子孙；结果 | |
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191
slay
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| v.杀死，宰杀，杀戮 | |
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192
promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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193
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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194
ravens
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| n.低质煤；渡鸦( raven的名词复数 ) | |
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195
smites
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| v.猛打，重击，打击( smite的第三人称单数 ) | |
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196
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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197
mandates
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| 托管（mandate的第三人称单数形式） | |
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198
perceptive
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| adj.知觉的，有洞察力的，感知的 | |
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199
averting
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| 防止，避免( avert的现在分词 )； 转移 | |
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200
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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201
venerating
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| 敬重（某人或某事物），崇敬( venerate的现在分词 ) | |
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202
emulate
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| v.努力赶上或超越，与…竞争；效仿 | |
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203
subsists
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
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204
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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205
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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206
exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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207
transacted
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| v.办理（业务等）( transact的过去式和过去分词 )；交易，谈判 | |
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208
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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209
ineffable
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| adj.无法表达的，不可言喻的 | |
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210
replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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211
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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212
mortar
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| n.灰浆，灰泥；迫击炮；v.把…用灰浆涂接合 | |
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213
bruised
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| [医]青肿的，瘀紫的 | |
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214
bruise
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| n.青肿，挫伤；伤痕；vt.打青；挫伤 | |
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215
courageously
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| ad.勇敢地，无畏地 | |
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216
physiologists
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| n.生理学者( physiologist的名词复数 )；生理学( physiology的名词复数 )；生理机能 | |
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217
vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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218
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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219
reprehensible
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| adj.该受责备的 | |
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220
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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221
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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222
gourd
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| n.葫芦 | |
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223
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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224
Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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225
sibylline
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| adj.预言的；神巫的 | |
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226
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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227
forgeries
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| 伪造( forgery的名词复数 )； 伪造的文件、签名等 | |
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228
enumerate
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| v.列举，计算，枚举，数 | |
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229
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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230
pestilence
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| n.瘟疫 | |
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231
potentates
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| n.君主，统治者( potentate的名词复数 )；有权势的人 | |
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232
lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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233
insolent
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| adj.傲慢的，无理的 | |
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234
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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235
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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236
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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237
hurl
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| vt.猛投，力掷，声叫骂 | |
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238
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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239
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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240
stoics
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| 禁欲主义者，恬淡寡欲的人，不以苦乐为意的人( stoic的名词复数 ) | |
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241
incorporeal
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| adj.非物质的，精神的 | |
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242
corporeal
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| adj.肉体的，身体的；物质的 | |
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243
downwards
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| adj./adv.向下的（地），下行的（地） | |
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244
symbolically
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| ad.象征地，象征性地 | |
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245
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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246
guardian
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| n.监护人；守卫者，保护者 | |
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247
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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248
inspection
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| n.检查，审查，检阅 | |
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249
vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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250
malevolent
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| adj.有恶意的，恶毒的 | |
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251
ascent
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| n.(声望或地位)提高；上升，升高；登高 | |
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252
pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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253
avenging
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| adj.报仇的，复仇的v.为…复仇，报…之仇( avenge的现在分词 )；为…报复 | |
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254
invokes
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| v.援引( invoke的第三人称单数 )；行使（权利等）；祈求救助；恳求 | |
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255
oblivious
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| adj.易忘的，遗忘的，忘却的，健忘的 | |
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256
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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257
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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258
venerate
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| v.尊敬，崇敬，崇拜 | |
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259
piety
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| n.虔诚，虔敬 | |
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