TRYING THE BETTER WAY
A very fresh and unusual type of book has recently appeared under the title, “By An Unknown Disciple1.” It tells in a simple, direct, impressive way, after the manner of the Gospels, the story of Christ’s life and works and message. It professes2 to be written by one who was an intimate disciple, and who was therefore an eye-witness of everything told in the book. It is a vivid narrative3 and leaves the reader deeply moved, because it brings him closer than most interpretations4 do into actual presence of and companionship with the great Galilean. The first chapter is a re-interpretation of the scene on the eastern shore of Gennesaret, where Jesus casts the demons5 out of the maniac6 of Geresa. A man on the shore of the lake told Jesus, when he landed there with his disciples7 in the early morning, that it was not safe for any one to go[16] up the rugged8 hillside, because there were madmen hidden there among the tombs: “people possessed9 by demons, who tear their flesh, and who can be heard screaming day and night.”
“How do you know they are possessed by demons?” asked Jesus.
“What else could it be?” said the man. “There are none that can master them. They are too fierce to be tamed.”
“Has any man tried to tame them?” asked Jesus.
“Yes, Rabbi, they have been bound with chains and fetters10. There was one that I saw. He plucked the fetters from him as a child might break a chain of field flowers. Then he ran foaming11 into the wilderness12, and no man dare pass by that way now....”
“Have men tried only this way to tame him?” Jesus asked.
“What other way is there, Rabbi?” asked the man.
“There is God’s way,” said Jesus. “Come, let us try it.”
As Jesus spoke13, “His gaze went from man to man,” the writer continues, “and then his eyes fell upon me. It was as if a power passed from him to me, and immediately something inside me[17] answered, ‘Lead, and I follow.’” The narrative proceeds to describe the encounter with the demoniac man whose name was “Legion.” “He ran toward us, shrieking14 and bounding in the air. He had two sharp stones in his hand, and as he leaped he cut his flesh with them and the blood ran down his naked limbs. The men behind us scattered16 and fled down the hillside; but Jesus stood still and waited.” The effect of the calm, undisturbed, unfrightened presence of Jesus was astonishing. It was as though a new force suddenly came into operation. The jagged stones were thrown from his hands, for he recognized at once in Jesus a friendly presence and a helper with an understanding heart. His fear and terror left the demoniac man and he became quiet, composed and like a normal person. Meantime some of the men who ran away in fear, when the madman appeared, frightened a herd18 of swine feeding near by, and in their uncontrolled terror they rushed wildly toward the headland of the lake and pitched over the top into the water where they were drowned. “Fear is a foul19 spirit,” said Jesus, and it seemed plain and obvious that the ungoverned fear which played such havoc20 with the man had taken possession also of the misguided swine. It was the same[18] “demon,” fear. A little later in the day when the companions of Jesus found him they saw the man who had called himself “Legion” sitting at Jesus’ feet, clothed and in his right mind—a quieted and restored person.
We now know that this disease, called “possession,” which appears so often in the New Testament21 accounts, is a very common present-day trouble. The name and description given to it in the Bible make it often seem remote and unfamiliar22 to us, but it is, in fact, as prevalent in the world to-day as it was in the first century. It is an extreme form of hysteria, a disorganization of normal functions, often causing delusions23, loss of memory, the performance of automatic actions, and sometimes resulting in double, or multiple, personality, a condition in which a foreign self seems to usurp24 the control of the body and make it do many strange and unwilled things. This disease is known in very many cases to be produced by frights, fear, or terror, sometimes fears long hidden away and more or less suppressed.
The famous cases of Doris Fischer and Miss Beauchamp were both of this type. They were only extreme instances of a fairly common form of mental trouble, generally due to fears, and[19] capable of being cured by wise, skillful understanding and loving care, applied25 by one who shows confidence and human interest and who knows how to use the powerful influence of suggestion. Dr. Morton Prince, who has reported these two cases, has achieved cures and restorations that read like miracles, and his narratives26 tell of minds, “jangling, harsh, and out of tune,” broken into dissociated selves, which have been unified27, organized, harmonized and restored to normal life. Few restorations are more wonderful than that effected upon a Philadelphia girl under the direction of Dr. Lightner Witmer. The girl was hopelessly incorrigible28, stubborn, sullen29, suspicious, and stupid. She screamed, kicked, and bit when she was opposed, and she utterly30 refused to obey anybody. So unnatural31 and dehumanized was she that she was generally called “Diabolical Mary.” She was examined by Dr. Witmer, underwent some simple surgical32 operations to remove her obvious physical handicaps, and then was put under the loving, tender care of a wise, attractive, and understanding woman. The girl responded to the treatment at once and soon became profoundly changed, and the process went on until the girl became a wholly transformed and re-made person.
[20]
The so-called shell-shock cases which have bulked so large in the story of the wastage of men in all armies during the World War, turn out to be cases of mental disorganization, occasioned for the most part by immense emotional upheaval33, especially through suppressed fear. The man affected34 with the trouble has seemed to master his emotion. He has not winced35 or shown the slightest fear in the face of danger; but the pent-up emotion, the suppressed fear and terror, insidiously36 throw the entire nervous mechanism37 out of gear. The successful treatment of such cases is, again, like that for hysteria, one that brings confidence, calm, liberation of all strain and anxiety. The poor victim needs a patient, wise, skillful, psychologically trained physician, who has an understanding mind, a friendly, interested, intimate way, a spirit of love, and who can arouse expectation of recovery and can suggest thoughts of health and the right emotional reactions. This method of cure has often been tried with striking effect upon the so-called criminal classes. Prisoners almost always respond constructively39 to the personal manifestation41 of confidence, sympathy, and love. Elizabeth Fry proved this principle in an astonishing way with the almost brutalized prisoners in Newgate.[21] Thomas Shillitoe’s visit to the German prisoners at Spandau, who were believed to be beyond all human appeals, though not so well known and famous, is no less impressive and no less convincing.
There was perhaps never a time in the history of the world when an application of this principle and method—God’s way—was so needed in the social sphere of life. Whole countries have the symptoms which appear in these nervous diseases. It is not merely an individual case here and there; it takes on a corporate42, a mass, form. The nerves are overstrained, the emotional stress has been more than could be borne, suppressed fears have produced disorganization. There are signs of social “dissociation.” The remedy in such cases is not an application of compelling force, not a resort to chains and fetters, not a screwing on of the “lid,” not a method of starving out the victims. It is rather an application of the principle which has always worked in individual cases of “dissociation” or “possession” or “suppressed fear”—the principle of sympathy, love and suggestion—what Jesus, in the book mentioned above, calls “God’s way.” The “dissociation” of labor43 and employers in the social group, with its hysterical44 signs of strikes and[22] lockouts, upheaval and threats, needs just now a very wise physician. Force, restraint, compulsion, fastening down the “lid,” imprisonment45 of leaders, drastic laws against propaganda, will not cure the disease, any more than chains cured the poor sufferer on the shores of Gennesaret. The situation must first of all be understood. The inner attitude behind the acts and deeds must be taken into account. The social mental state must be diagnosed. The remedy, to be a remedy, must remove the causes which produce the dissociation. It can be accomplished46 only by one who has an understanding heart, a good will, an unselfish purpose, and a comprehending, i.e., a unifying47, suggestion of co?peration.
This way is no less urgent for the solution of the most acute international situations. It has been assumed too long and too often that these situations can be best handled by unlimited48 methods of restraint, coercion49, and reduction to helplessness. Some of the countries of Europe have been plainly suffering from neurasthenia, dissociation, and the kindred forms of emotional, fear-caused diseases. Starvation always makes for types of hysteria. It will not do now to apply, with cold, precise logic38, the old vindictive50 principle that when the sinner has been made to suffer[23] enough to “cover” the enormity of his sin he can then be restored to respectable society. It is not vindication51 of justice which most concerns the world now; it is a return of health, a restoration of normal functions, a reconstruction52 of the social body. That task calls for the application of the deeper, truer principles of life. It calls for a knowing heart, an understanding method, a healing plan, a sympathetic guide who can obliterate53 the fear-attitude and suggest confidence and unity54 and trustful human relationships. Those great words, used in the Epistle of London Yearly Meeting of Friends in 1917, need to be revived and put to an experimental venture: “Love knows no frontiers.” There is no limit to its healing force, there are no conditions it does not meet, there is no terminus to its constructive40 operations.
II
HE CAME TO HIMSELF
Was there ever such a short-story character sketch55 as this one of the prodigal56 son! No realism of details, no elaboration of his sins, and yet the immortal57 picture is burned forever into our imagination. The débacle of his life is as clear[24] and vivid as words can portray58 the ruin. Yet the phrase which arrests us most as we read the compact narrative of his undoing59 is not the one which tells about “riotous60 living,” or the reckless squandering61 of his patrimony62, or his hunger for swine husks, or his unshod feet and the loss of his tunic63; it is rather the one which says that when he was at the bottom of his fortune “he came to himself.”
He had not been himself then, before. He was not finding himself in the life of riotous indulgence. That did not turn out after all to be the life for which he was meant. He missed himself more than he missed his lost shoes and tunic. That raises a nice question which is worth an answer: When is a person his real self? When can he properly say, “At last I have found myself; I am what I want to be?” Robert Louis Stevenson has given us in Dr. Jekyll and Mr. Hyde a fine parable64 of the actual double self in us all, a higher and a lower self under our one hat. But I ask, which is the real me? Is it Jekyll or is it Hyde? Is it the best that we can be or is it this worse thing which we just now are?
Most answers to the question would be, I think, that the real self is that ideal self of which[25] in moments of rare visibility we sometimes catch glimpses.
“All I could never be,
All, men ignored in me,
“Dig deep enough into any man,” St. Augustine said, “and you will find something divine.” We supposed he believed in total depravity, and he does in theory believe in it; but when it is a matter of actual experience, he announces this deep fact which fits perfectly66 with his other great utterance67: “Thou, O God, hast made us for thyself, and we are restless (dissatisfied) until we find ourselves in thee.”
Too long we have assumed that Adam, the failure, is the type of our lives, that he is the normal man, that to err17 is human, and that one touch, that is, blight68, of nature makes all men kin15. What Christ has revealed to us is the fact that we always have higher and diviner possibilities in us. He, the overcomer, and not Adam, is the true type, the normal person, giving us at last the pattern of life which is life indeed.
Which is the real self, then? Surely this higher possible self, this one which we discover in our best moments. The Greeks always held that sin[26] was “missing the mark”—that is what the Greek word for sin means—failure to arrive at, to reach, the real end toward which life aims. Sin is defeat. It is loss of the trail. It is undoing. The sinner has not found himself, he has not come to himself. He has missed the real me. He cannot say, “I am.”
If that is a fact, and if the life of spiritual health and attainment69 is the normal life, we surely ought to do more than is done to help young people to realize it and to assist them to find themselves. We are much more concerned to manufacture things than we are to make persons. We do one very well and we do the other very badly. Kipling’s “The Ship that Found Itself” is a fine account of the care bestowed71 upon every rivet72 and screw, every valve and piston73. He pictures the ship in the stress and strain of a great storm and each part of the ship from keel to funnel74 describes what it has to bear and to do in the emergency and how it has been prepared in advance for just this crisis. Nansen was asked how he felt when he found that the Fram was caught in the awful jam of the Arctic ice-floe. “I felt perfectly calm,” he said. “I knew she could stand it. I had watched every stick of timber and every piece of steel that went[27] into her hull75. The result was that I could go to sleep and let the ice do its worst.” With even more care we build the airplane. There must be no chance for capricious action. The propeller76 blades must be made of perfect wood. There must be no defect in any piece of the structure. The gasoline must be tested by all the methods of refinement77. The oil must be absolutely pure, free of every suspicion of grit78.
But when we turn from ships and airplanes to the provisions for training young persons we are in a different world. The element of chance now bulks very large. We let the youth have pretty free opportunity to begin his malformation before we begin seriously to construct him on right lines. We fail to note what an enormous fact “disposition79” is, and we take little pains to form it early and to form it in the best way. We are far too apt to assume that all the fundamentals come by the road of heredity. We overwork this theory as much as earlier theologians overworked their dogma of original sin from poor old Adam.
The fact is that temperament80 and disposition and the traits of character which most definitely settle destiny are at least as much formed in those early critical years of infancy81 as they are acquired by the strains of heredity. Education,[28] which is more essential to the greatness of any country than even its manufactures, is one of the most neglected branches of life. We take it as we find it—and lay its failures to Providence82 as we do deaths from typhoid. It must not always be so. We must be as greatly concerned to form virile83 character in our boys and girls and to develop in them the capacity for moral and spiritual leadership in this crisis as we are concerned over our coal supply or our industries. There are ways of assisting the higher self to control and dominate the life, ways by which the ideal person can become the real person. Why not consider seriously how to do that?
He that overcomes, the prophet of Patmos says, receives a white stone with a new name written on it, which no man knoweth save he that hath it. It is a symbolism which may mean many things. It seems at least to mean that he who subdues84 his lower self, holds out in the strain of life, and lives by the highest that he knows, will as a consequence receive a distinct individuality, a clearly defined self, instead of being blurred85 in with the great level mass—a self with a name of its own. And that self will not be the old familiar self that everybody knows by traits of past achievement and by the old tendencies of[29] habit. It will be the self which only God and the person himself in his deepest and most intimate moments knew was possible—and here at last it is found to be the real self. The man can say, “I am.” He has come to himself.
We ask, at the end, whether it may not be that the world will soon come to itself and discover the way back to some of its missed ideals. Here on a large scale we have the story of a desperate hunger, squandered86 wealth, lost shoes, lost tunics87, and even more precious things gone—a world that has missed its way and is floundering about without sufficient vision or adequate leadership. If it could only come to itself, discover what its true mission is and where its real sources of power and its line of progress lie, it would still find that God and man together can rebuild what man by his blunders has destroyed.
III
SOME NEW REASONS FOR “LOVING ENEMIES”
Nobody ever amounts to anything who lives without conflict with obstacles. It seems to be a law of the universe that nothing really good can be got or held by soft, easy means.
[30]
The Persians were so impressed with this stern condition of life that they interpreted the universe as the scene of endless warfare88 between hostile powers of the invisible world. Ormuzd, the god of light, and Ahriman, the god of darkness, were believed to be engaged in a continual Armageddon. There could be no truce89 in the strife90 until one or the other should win the victory by the annihilation of his opponent. This Persian dualism has touched all systems of thought and has left its influence upon all the religions of the world. The reasons why it has appealed so powerfully to men of all generations are, of course, that there is so much conflict involved in life and that no achievement of goodness is ever made without a hard battle for it against opposing forces. But if all this opposition91 and struggle is due to an “enemy,” we certainly ought to love this “enemy,” because it turns out to be the greatest possible blessing92 to us that we are forced to struggle with difficulties and to wrestle93 for what we get.
“Count it all joy,” said the Apostle James in substance, writing to his friends of the Dispersion, “when you fall into manifold testings, or trials, knowing that the proving of your faith worketh steadfastness94, and let steadfastness have[31] its perfect work, that ye may be perfect and entire, lacking in nothing.” St. Paul thought once that his “thorn in the flesh” was conferred upon him by Satan and was the malicious95 messenger of an enemy; but in the slow process of experience he came to see that the painful “thorn” exercised a real ministry96 in his life, that through his suffering and hardship he got a higher meaning of God’s grace; and he discovered that divine power was thus made perfect through his weakness, so that he learned to love the “enemy” that buffeted97 him.
The Psalmist who wrote our best loved psalm99, the twenty-third, thought at first that God was his Shepherd because he led him in green pastures and beside still waters where there was no struggle and no enemy to fear. But he learned at length that in the dark valleys of the shadow and on the rough jagged hillsides God was no less a good Shepherd than on the level plains and in the lush grass; and he found at last that even “in the presence of enemies” he could be fed with good things and have his table spread. The overflowing100 cup and the anointed head were not discovered on the lower levels of ease and comfort; they came out of the harder experiences when “enemies” of his peace were busy supplying[32] obstacles and perplexities for him to overcome.
It is no accident that the book of Revelation puts so much stress upon “overcoming.” The world seemed to the prophet on the volcanic101 island of Patmos essentially102 a place of strife and conflict—an Armageddon of opposing forces. There are no beatitudes in this book promised to any except “overcomers.”
“Not to one church alone, but seven
The voice prophetic spake from heaven;
And unto each the promise came,
Diversified103, but still the same;
For him that overcometh are
The new name written on the stone,
The raiment white, the crown, the throne,
And I will give him the Morning Star!”
But the conflict that ends in such results can not be called misfortune, any more than Hercules’ labors104 through which the legendary105 hero won his immortality106 can be pronounced a misfortune for him. Once more, then, the saint who has overcome discovers, at least in retrospect107, that there is good ground for loving his “enemies”!
The farmer, in his unceasing struggle with weeds, with parasites108, with pests visible and invisible,[33] with blight and rot and uncongenial weather, sometimes feels tempted109 to blaspheme against the hard conditions under which he labors and to assume that an “enemy” has cursed the ground which he tills and loaded the dice110 of nature against him. The best cure for his “mood” is to visit the land of the bread-fruit tree, where nature does everything and man does nothing but eat what is gratuitously111 given him, and to see there the kind of men you get under those kindly112 skies. The virile fiber113 of muscle, the strong manly114 frame, the keen active mind that meets each new “pest” with a successful invention, the spirit of conquest and courage that are revealed in the farmer at his best are no accident. They are the by-product115 of his battle with conditions, which if they seem to come from an “enemy,” must come from one that ought to be loved for what he accomplishes.
These critics of ours who harshly review the books we write, the addresses we give, the schemes of reform for which we work so strenuously—do they do nothing for us? On the contrary, they force us to go deeper, to write with more care, to reconsider our hasty generalizations116, to recast our pet schemes, to revise our crude endeavors. They may speak as “enemies,”[34] and they may show a stern and hostile face; but we do well to love them, for they enable us to find our better self and our deeper powers. The hand may be the horny hand of Esau, but the voice is the kindly voice of Jacob.
All sorts of things “work” for us, then, as St. Paul declared. Not only does love “work,” and faith and grace; but tribulation117 “works,” and affliction, and the seemingly hostile forces which block and buffet98 and hamper118 us. Everything that drives us deeper, that draws us closer to the great resources of life, that puts vigor119 into our frame and character into our souls, is in the last resort a blessing to us, even though it seems on superficial examination to be the work of an “enemy,” and we shall be wise if we learn to love the “enemies” that give us the chance to overcome and to attain70 our true destiny. Perhaps the dualism of the universe is not quite as sharp as the old Persians thought. Perhaps, too, the love of God reaches further under than we sometimes suppose. Perhaps in fact all things “work together for good,” and even the enemy forces are helping120 to achieve the ultimate good that shall be revealed “when God hath made the pile complete.”
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disciple
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| n.信徒，门徒，追随者 | |
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professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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maniac
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| n.精神癫狂的人；疯子 | |
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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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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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foaming
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| adj.布满泡沫的；发泡 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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shrieking
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| v.尖叫( shriek的现在分词 ) | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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err
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| vi.犯错误，出差错 | |
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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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testament
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| n.遗嘱；证明 | |
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unfamiliar
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| adj.陌生的，不熟悉的 | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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usurp
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| vt.篡夺，霸占；vi.篡位 | |
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applied
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| adj.应用的；v.应用，适用 | |
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narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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unified
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| (unify 的过去式和过去分词)； 统一的； 统一标准的； 一元化的 | |
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incorrigible
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| adj.难以纠正的，屡教不改的 | |
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sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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utterly
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unnatural
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| adj.不自然的；反常的 | |
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surgical
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| adj.外科的，外科医生的，手术上的 | |
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upheaval
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| n.胀起，(地壳)的隆起；剧变，动乱 | |
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affected
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| adj.不自然的，假装的 | |
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winced
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| 赶紧避开，畏缩( wince的过去式和过去分词 ) | |
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insidiously
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| 潜在地，隐伏地，阴险地 | |
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mechanism
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| n.机械装置；机构，结构 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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constructively
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| ad.有益的，积极的 | |
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constructive
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| adj.建设的，建设性的 | |
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manifestation
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| n.表现形式；表明；现象 | |
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corporate
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| adj.共同的，全体的；公司的，企业的 | |
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43
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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44
hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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45
imprisonment
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| n.关押，监禁，坐牢 | |
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46
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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47
unifying
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| 使联合( unify的现在分词 )； 使相同； 使一致； 统一 | |
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48
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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49
coercion
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| n.强制，高压统治 | |
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50
vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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51
vindication
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| n.洗冤，证实 | |
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52
reconstruction
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| n.重建，再现，复原 | |
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53
obliterate
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| v.擦去，涂抹，去掉...痕迹，消失，除去 | |
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54
unity
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| n.团结，联合，统一；和睦，协调 | |
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55
sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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56
prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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57
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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58
portray
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| v.描写，描述；画(人物、景象等) | |
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59
undoing
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| n.毁灭的原因，祸根；破坏，毁灭 | |
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60
riotous
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| adj.骚乱的；狂欢的 | |
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61
squandering
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| v.（指钱，财产等）浪费，乱花( squander的现在分词 ) | |
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62
patrimony
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| n.世袭财产，继承物 | |
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63
tunic
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| n.束腰外衣 | |
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64
parable
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| n.寓言，比喻 | |
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65
pitcher
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| n.(有嘴和柄的)大水罐；(棒球)投手 | |
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66
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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67
utterance
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| n.用言语表达，话语，言语 | |
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68
blight
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| n.枯萎病；造成破坏的因素；vt.破坏，摧残 | |
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69
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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70
attain
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| vt.达到，获得，完成 | |
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71
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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72
rivet
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| n.铆钉；vt.铆接，铆牢；集中(目光或注意力) | |
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73
piston
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| n.活塞 | |
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74
funnel
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| n.漏斗；烟囱；v.汇集 | |
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75
hull
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| n.船身；(果、实等的)外壳；vt.去(谷物等)壳 | |
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76
propeller
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| n.螺旋桨，推进器 | |
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77
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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grit
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| n.沙粒，决心，勇气；v.下定决心，咬紧牙关 | |
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79
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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80
temperament
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| n.气质，性格，性情 | |
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81
infancy
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| n.婴儿期；幼年期；初期 | |
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82
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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virile
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| adj.男性的；有男性生殖力的；有男子气概的；强有力的 | |
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subdues
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| 征服( subdue的第三人称单数 )； 克制； 制服 | |
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blurred
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| v.（使）变模糊( blur的过去式和过去分词 )；（使）难以区分；模模糊糊；迷离 | |
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86
squandered
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| v.（指钱，财产等）浪费，乱花( squander的过去式和过去分词 ) | |
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87
tunics
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| n.（动植物的）膜皮( tunic的名词复数 )；束腰宽松外衣；一套制服的短上衣；（天主教主教等穿的）短祭袍 | |
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88
warfare
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| n.战争(状态)；斗争；冲突 | |
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89
truce
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| n.休战，(争执，烦恼等的)缓和；v.以停战结束 | |
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90
strife
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| n.争吵，冲突，倾轧，竞争 | |
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91
opposition
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| n.反对，敌对 | |
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92
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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93
wrestle
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| vi.摔跤，角力；搏斗；全力对付 | |
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94
steadfastness
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| n.坚定，稳当 | |
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95
malicious
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| adj.有恶意的，心怀恶意的 | |
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96
ministry
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| n.(政府的)部；牧师 | |
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97
buffeted
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| 反复敲打( buffet的过去式和过去分词 )； 连续猛击； 打来打去； 推来搡去 | |
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98
buffet
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| n.自助餐；饮食柜台；餐台 | |
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99
psalm
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| n.赞美诗，圣诗 | |
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100
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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101
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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102
essentially
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| adv.本质上，实质上，基本上 | |
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103
diversified
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| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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104
labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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105
legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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106
immortality
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| n.不死，不朽 | |
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107
retrospect
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| n.回顾，追溯；v.回顾，回想，追溯 | |
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108
parasites
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| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
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109
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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110
dice
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| n.骰子；vt.把（食物）切成小方块，冒险 | |
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111
gratuitously
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| 平白 | |
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112
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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113
fiber
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| n.纤维，纤维质 | |
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114
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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115
by-product
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| n.副产品，附带产生的结果 | |
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116
generalizations
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| 一般化( generalization的名词复数 )； 普通化； 归纳； 概论 | |
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117
tribulation
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| n.苦难，灾难 | |
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118
hamper
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| vt.妨碍，束缚，限制；n.(有盖的)大篮子 | |
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119
vigor
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| n.活力，精力，元气 | |
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120
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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