In relation to this most important subject, read Combe on the Constitution of Man, a book, which I consider admirable for its broad, philosophic1, and just views of the laws of the universe, in their bearing upon the constitution of our physical and moral nature. You are not unaware2, that I had presented you similar views, and inculcated the same master principles, long before this excellent work was published. Thousands, in all ages, have entertained the same extended conceptions of the divine plan, and its bearing upon man and all beings, upon this and all other worlds. But the honor belongs to this author, to have given form and systematic3 arrangement to these views. I have given my[9] thoughts upon this subject at the commencement of my letters, and have subjoined remarks upon the Christian4 religion at the close, because I deem that M. Droz, in not recurring5 to these fundamental principles at the beginning of his work, and in dwelling6 with so little earnestness upon the hope of the gospel, as an element of happiness, at the close, has left chasms7 in it which ought to be supplied.
The sect8, numerous in my day, in yours, I trust, will have disappeared, who hold that religion and philosophy are militant9 and irreconcilable10 principles. Such persons are accustomed to brand these broad views of Providence12 and moral obligation with the odium of impiety13. You will hardly need my assurance, that, if I thought with them, my right hand should forget its cunning, before I would allow anything to escape my pen which might have the least tendency to impair15 in your minds the future and eternal sanctions of virtue16. I shall hereafter enlarge upon my persuasion17, that, so far from being in opposition18, religion and philosophy, when rightly understood, will be found resting on the same immutable19 foundation. It is because the misguided friends of religion have attempted to sustain them, as separate and hostile interests, in my view, that the former has made so little progress towards becoming universal. It will one day be understood, that whatever wars with reason and common sense, is equally hostile to religion. The simple and unchangeable truths of Christianity will be found to violate none of our most obvious convictions. Truth will reassume her legitimate20 reign21. Piety14, religion and morals, our best interests for this life, and our surest preparations for a future one, will be[10] found exactly conformable to the eternal order of things, and the system of the gospel will become universal, according to its legitimate claims. True piety, in my mind, is equally our duty, our wisdom and happiness. To behold22 God everywhere in his works, to hold communion with him in a contemplative and admiring spirit, to love, and trust him, to find, in the deep and constantly present persuasion of his being and attributes, a sentiment of exhaustless cheerfulness and excitement to duty, I hold to be the source of the purest and sublimest23 pleasure, that earth can afford.
True philosophy unfolds the design of final causes with a calm and humble25 wisdom. It finds the Creator everywhere, and always acting26 in wisdom and power. It traces the highest benevolence27 of intention, where the first aspect showed no apparent purpose, or one that seemed to tend to misery28; offering new inducements to learn the first and last lesson of religion, and the ultimate attainment30 of human wisdom—resignation to the will of God. In vindicating31 his ways to men, it declares that so long as we do not understand the laws of our being and so long as we transgress32 them, either ignorantly, or wilfully33 and unconsciously, misery to ourselves must just as certainly follow as that we can neither resist nor circumvent35 them; and that the Omnipotent36 has forged every link of the chain, that connects our own unhappiness with every transgression37 of the laws of our nature.
We find ourselves making a part of an existing universe which neither ignorance, nor wisdom, doubting, nor confidence can alter. If we know the order, of which we are the subjects, and conform to it, we are[11] happy. If we ignorantly, or wilfully transgress it, the order is in no degree changed, or impeded38. It moves irresistibly39 on, and the opposition is crushed. How wisdom and benevolence are reconcilable with the permission of this ignorance and opposition, in other words, why partial evil exists in God’s universe, it is not my object to inquire. The inquiry40 would not only be fruitless, but would in no degree alter the fact, that what we call evil does exist. It is enough for us to know, that, as far as human research has reached, or can reach, the more profoundly we investigate the subject, the more clearly are design, wisdom and benevolence discoverable. Beyond our ken41, right reason, guided by humility42, would infer, that, where we cannot trace the impress of these attributes, it is not because they are not discoverable, but because our powers are not equal to the discovery. If we had a broader vision, and were more fully34 acquainted with the relations of all parts of God’s universe, the one to the other, and all the reasons of the permanent ordinances43 of his government, we should be able to understand the necessity of partial evil to the general good; we should understand, why it rains on the waste ocean, when drought consigns44 whole countries to aridity45 and desolation; in a word, why ignorance, transgression, misery and death have a place in our system.
All that we now know is, that the natural laws of this system are universal, invariable, unbending; that physical and moral tendencies are the same all over our world; and we have every reason to believe, over all other worlds. Wherever moral beings keep in harmony with these laws, there is no instance, in which happiness is not the result. Men never enjoy health, vigor46, and felicity in disobedience[12] to them. The whole infinite contrivance of everything above, around, and within us, appears directed to certain benevolent48 issues; and all the laws of nature are in perfect harmony with the whole constitution of man.
I shall not enter upon the subtle controversies49 of moral philosophers, as to the fundamental principle of moral obligation, whether it be expediency50, the nature of things, or the will of God? In my view these are rather questions about words, than things. The nature of things is a part of the will of God; and expediency is conformity51 to this unchanging order. An action derives52 its moral complexion53 from being conformed to the will of God, and the nature of things; and whatever is so conformed, is expedient54; consequently all the different foundations of morals, when examined, are found to be precisely55 the same.
My notions of morality are, that it is conformity to the physical, organic and moral laws of the universe. Some will choose to call it expediency; others, the will of God; and others still, the constitution of things. These views, when reduced to their elements, are the same, call them by what names we may. We may obviously divide these laws into three classes. The first series we call physical laws, or those which act upon the material universe, and upon ourselves as a part of that universe. The second we call organic, or those which regulate the origin, growth, well-being56 and dissolution of organized beings. The last, denominated moral, act chiefly on the intellectual universe. They are founded on our relations to the sentient57 universe and God.
We infer from analogy, that these laws always have been, are, and always will be, invariably the same; and[13] that they prevail alike in every portion of God’s universe. We so judge, because we believe the existing order of things to be the wisest and the best. We know that the physical laws actually do prevail alike in every part of our world, and as far beyond it, as the highest helps of astronomy can aid our researches into the depths of immensity. Is it not probable, that if we could investigate the system, as far as the utmost stretch of thought, we should find no point, where the laws of gravity, light, heat and motion do not prevail; where the sentient beings are not restricted to the same moral relations, as in our world? Wherever the empire of science has extended, we note these laws equally prevalent, in a molecule58 and a world, and from the lowest order of sentient beings up to man. The arrangement of the great whole, it should seem, must be a single emanation from the same wisdom and will, perfectly59 uniform throughout the whole empire. What an impressive motive60 to study these laws, and conform to them, is it, to know, that they are as irresistible61, as the divine power, as universal, as the divine presence, as permanent as the divine existence;—that there is no evading62 them, that no art can disconnect misery from transgressing63 them, that no change of place or time, that not death, nor any transformation64 which our conscious being can undergo, will, during the revolutions of eternity65, dispense66 any more with the necessity of observing these laws, than during our present transitory existence in clay!
I need not dwell a moment upon the proofs of the absolute identity of the physical laws. No one need be told, that a ship floats, water descends67, heat warms, and cold freezes, and that all physical properties of matter[14] are the same over the globe. We shall only show by a few palpable examples, that our system is arranged in conformity to the organic laws. Every discovery in the kingdom of animated68 nature developes new instances.
In the tropical regions, the muscular energy is less, in proportion as the natural fertility of the soil is greater. In colder latitudes69 muscular energy is increased; and ruder elements, and a more sterile70 nature, proportion their claims accordingly. In arctic regions no farinaceous food ripens71. Sojourners in that climate find, that bread and vegetable diet do not furnish the requisite72 nutriment; that pure animal food is the only sustenance73 that will there maintain the tone of the system, imparting a delightful74 vigor and buoyancy of mind. Strange as it may seem, to conform to this necessity, these dreary75 countries abound76 in infinite numbers and varieties of animals, fowls77 and fishes. The climate favors the drying and preserving of animal food, which is thus prepared to sustain the inhabitants, when nature imprisons78 the material creation in chains of ice, and wraps herself up in her mantle79 of snow. Thus, if we survey the whole globe, the food, climate and other circumstances will be found accommodated to the inhabitants; and they, as far as they conform to the organic laws, will be found adapted to their climate and mode of subsistence.
In all positions man finds himself called upon, by the clear indications of the organic laws, to take that free and cheerful exercise, which is calculated to develope vigorous muscular, nervous and mental action. The laborer80 digs, and the hunter chases for subsistence; but finds at the same time health and cheerfulness. The penalty of the violation81 of this organic law by the indulgence[15] of indolence is debility, enfeebled action, both bodily and mental, dyspepsia with all its horrid82 train, and finally death. On the other hand, the penalty of over exertion83, debauchery, intemperance84, and excess of every species, comes in other forms of disease and suffering. These laws, though not so obviously and palpably so, are as invariable and inevitable85, as those of attraction, or magnetism86; and yet the great mass of our species, even in what we call enlightened and educated countries, do not recognise, and obey them. It is in vain for them, that, from age to age, the same consequences have ensued, as the eternal heralds87 of the divinity, proclaiming to all people, in all languages, that his laws carry their sanctions with them. One of our most imperious duties, then, is to study these laws, to make ourselves conversant88 with their bearing upon our pursuit of happiness, that we may conform to them. When we have become acquainted with their universality and resistless power, we shall indulge no puerile89 hope that we may enjoy the present gratification of infringing90 them, and then evade91 the ultimate consequences. We shall as soon calculate to change condition with the tenants92 of the air and the waters, as expect to divert any one of them from its onward94 course.
He then is wise, who looks round him with a searching eye to become fully possessed95, without the coloring of sophistical wishes and self-deceiving expectation, of the actual conditions of his being; and who, instead of imagining, that the unchangeable courses of nature will conform to him, his ignorance, interests or passions, shapes his course so as to conform to them. He will no more expect, for example, that he can indulge his appetites,[16] give scope to his passions, and yield himself to the seductions of life, and escape without a balance of misery in consequence, than he would calculate to throw himself unhurt, from a mountain precipice96.
So far as regards himself, he will study the organic laws, in reference to their bearing upon his mind, his health, his morals, his happiness. He will strive to be cheerful; for he knows that it is a part of the constitution of things, that cheerfulness tends to physical and mental health. He will accustom11 himself to exercise, and will avoid indolence, because he understands that he was formed to be an active being, and that he cannot yield to his slothful propensities98, without forfeiting99 the delightful feeling of energy, and the power to operate upon events, instead of being passively borne along by them. He will be active, that he may feel conscious power. He will rise above the silent and invisible influence of sloth97, and will exult100 in a feeling of force and self-command, for the same reasons that the eagle loves to soar aloft, and look upon the sun; because a sensation of power, and a sublime24 liberty are enjoyed in the flight. He will be temperate101 in the gratification of his appetites and passions, because he is aware, that every excessive indulgence strikes a balance of suffering against him, which he must discharge soon, or late; and helps to forge a chain of habit, that will render it more difficult for him to resist the next temptation to indulgence. He will rise early from sleep, because nature calls him to early rising, in all her cheerful voices, in the matin song of birds, the balmy morning freshness and elasticity102 of the air, and the renovated103 cry of joy from the whole animal creation. He will do this, because he has early[17] heard complaints from all sides of the shortness of life, and because he is sensible, that he who rises every day two hours before the common period, will prolong the ordinary duration of life by adding six years of the pleasantest part of existence. He will rise early, because next after the intemperate104, no human being offers a more unworthy spectacle, than is presented by the man, who calls himself rational and immortal106, who sees before him a greater amount of knowledge, duty and happiness, than he could hope to compass in a thousand years; and who yet turns himself indolently from side to side, during the hours of the awakening107 of nature, enjoying only the luxury of a savage108 or a brute109, in a state of dozing110 existence little superior to the dreamless sleep of the grave. I test the character of a youth of whom I wish to entertain hope, by this criterion. If he can nobly resist his propensities, if he can act from reason against his inclinations111, if he can trample112 indolence under foot, if he can always make the effort to show the intellectual in the ascendant over the animal being, I note him as one, who will be worthy105 of eminence113, whether he attain29 it or not.
In a word, there is something of dignity and intellectual grandeur114 in the aspect of the young, who live in obedience47 to the organic and moral laws, which commands at once that undefined, and almost unconscious estimation and respect, which all minds involuntarily pay to true greatness. Such was the image of the poet, when he delineated the angel severe in youthful beauty; and such that of the Mantuan, when he compares Neptune115 rebuking116 and hushing the winds, to a venerable man,[18] allaying117 by his words of peace, the uproar118 of an infuriated populace.
Were I to enter into details of your obligations to understand and obey these laws, as they relate to the various periods, pursuits and duties of life, I should offer you a volume, instead of an outline, which, from the examples given, your own thoughts can easily fill out. But that I may not leave these momentous119 duties wholly untouched, I shall dwell a moment on their bearing upon a most important epoch120 of life, one which, perhaps more than any other, gives the color to future years either of happiness or misery.
When the young reach that period, when nature invokes121 them to assume the obligations of connubial122 life, this knowledge and conformity will cause them to pause, and reflect on what is before them, and will interdict123 them from following the inconsiderate throng124, in entering into that decisive condition, consulting no other lights, than a morbid125 fancy, those impulses which are common to all other animals, or sordid126 calculations of interest. They are well apprized, that the declamations of satire127, and the bitter and common jest of all civilized128 people, upon wedded129 life, have but too much foundation in truth. They perceive at a glance, that those who with such views take on them the obligations of the conjugal130 state have no right to hope anything better than satiety131, ill-humor, monotonous132 disgust, and the insupportable imprisonment133 of two persons, in intimate and indissoluble partnership134, who find weariness and penance135 in being together, who are reminded, at once by the void in their hearts, and their mutual136 inability to fill it, that they must not only endure the pain[19] of being chained together, but feel, that they are thus barred from a happier union, partly by shame, partly by public opinion, and, more than all, by the obstacles, wisely thrown by all civilized nations in the way of obtaining divorce. There can be no doubt, that the common views of the universal unhappiness of the wedded state in all Christian countries are the result of gross exaggeration. Making all allowances for errors from this source, language is too feeble, to delineate the countless137 and unutterable miseries138, that, in all time since the institution of marriage, as recognised by Christianity, have resulted from these incompatible139 unions, for the simple reason, that, in this transaction, of so much more moment than almost any other, scarcely one of the parties in a thousand, it is believed, takes the least note of it in relation to the organic and moral laws. The young and the aged140, the feeble and the strong, the healthy and the diseased, the beautiful and the deformed141, the mild and the fierce, the intellectual and the purely142 animal, the rich and the poor, bring their incompatibilities to a common stock, add ruinous excesses of temperament143 together, unite under a spell, reckless of the live-long consequences involved, and arouse from a short trance to the conscious and sober sadness of waking misery. To them the hackneyed declamations against marriage have a terrible import. Weariness, discontent, ennui144, relieved only by the fierceness of domestic discord145, and a wretchedness aggravated146 by the consciousness that there is no escape from it, but by death, is the issue of a union consummated147 under illusive148 expectations of more than mortal happiness. How many millions have found this to be the reality of their youthful dreams! Yet if this most[20] important union is contracted under animal impulses, without any regard to moral and intellectual considerations, without any investigation149 of the organic and social fitness of the case, without inquiry into the compatibility, without a mutual understanding of temperament, dispositions150, and habits; who cannot foresee, that the propensities will soon languish151 in satiety; that repentance152 and discord and disgust and disaffection and loathing153, in proportion to the remembered raptures154 forever passed away, will rudely open the eyes of the parties to their real and permanent condition, and that by a law as certain and inevitable, as that which propels water down a precipice! And this is not the darkest shade in the picture. By the same laws children are born with the doubled excess of the temperaments155 of their parents; or puny156, undeveloped and feeble, or racked by all the fiercer passions of our nature. Opening their eyes in this scene, which the guilty thoughtlessness of successive generations has rendered little better than a vast lazar house, evil example, gloom, unregulated tempers, repining and misery are their first and last spectacles. They advance into life to repeat the errors of their parents, to make common stock of their misery anew, to multiply the number of the unhappy, or perhaps worse, to tenant93 hospitals, and the receptacles of human ignorance and misery.
Can any question be imagined in life, in regard to which you ought so deliberately157 to pause, investigate and weigh all the bearings of the case? And yet can any other important transaction be named, upon which, in this view, so little thought is bestowed158, and which is entered into with such reckless blindness to consequences? He, who determines to respect the laws of his being, will study his[21] own temperament, and that of the other party, and weigh the excesses and defects, as one convinced by the general analogy of animated nature, that the physical and mental character, the constitutional and moral temperament of the offspring, in the ordinary course of things, will be a compound of that of the parents. If he find himself subject to any peculiar159 corporeal160 infirmity, hereditary161 tendency to disease, overbearing propensities towards indulgence, or excess, unbalanced passions, or morbid mental obliquity162, he will be studiously solicitous163, that the other party shall not be laboring164 under similar disqualifications. I may not follow out the subordinate details. Your thoughts cannot but suggest innumerable considerations, that I pass in silence. Will any moral being, capable of conscientious165 views of the ultimate bearing of his actions, dare to treat this subject, all momentous as it is, with unphilosophic levity166 and ridicule167? Will any one say, that such discussions ought to be pretermitted by a parent? I affirm, that such are not my notions of the obligations of decorum and propriety168. The world has been too long peopled with mere169 animals bound by the laws, and doomed170 to the responsibilities of rationality, and yet acting like the orders below them, without a capacity for finding their happiness. If, being men, and inheriting either the privileges, or the doom171 of men, we will choose to consider ourselves merely as animals, shall we dare to arraign172 Providence, or fill the world with murmurs173, if we enjoy not the peculiar pleasures of either race, and are subject to the miseries of both? When you are aware that such considerations must affect not only your own happiness, or misery, but that of your offspring, a whole coming generation, and[22] the hopes of the regeneration and improvement of a world, you will be sensible, that silence in such a discussion would be guilty pride. I perfectly coincide with the conclusions of Combe upon this subject, and transcribe174 for your benefit an admirable exposition of my views from the notes appended to his book on the Constitution of Man.
‘It is a very common error, not only among philosophers, but among practical men, to imagine that the feelings of the mind are communicated to it through the medium of the intellect; and, in particular, that if no indelicate objects reach the eyes, or expressions penetrate175 the ears, perfect purity will necessarily reign within the soul; and, carrying this mistake into practice, they are prone176 to object to all discussion of the subjects treated of under the ‘Organic Laws,’ in works designed for general use. But their principle of reasoning is fallacious, and the practical result has been highly detrimental177 to society. The feelings have existence and activity distinct from the intellect; they spur it on to obtain their own gratification; and it may become either their slave or guide, according as it is enlightened concerning their constitution and objects, and the laws of nature to which they are subjected. The most profound philosophers have inculcated this doctrine178; and, by phrenological observation, it is demonstrably established. The organs of the feelings are distinct from those of the intellectual faculties179; they are larger; and, as each faculty180, c?teris paribus, acts with a power proportionate to the size of its organ, the feelings are obviously the active or impelling181 powers. The cerebellum, or organ of Amativeness, is the largest of the whole mental organs; and, being[23] endowed with natural activity, it fills the mind spontaneously with emotions and suggestions which may be directed, controlled and resisted, in outward manifestation182, by intellect and moral sentiment, but which cannot be prevented from arising nor eradicated183 after they exist. The whole question, therefore, resolves itself into this, Whether it is most beneficial to enlighten and direct that feeling, or (under the influence of an error in philosophy, and false delicacy184 founded on it), to permit it to riot in all the fierceness of a blind animal instinct, withdrawn185 from the eye of reason, but not thereby186 deprived of its vehemence187 and importunity188. The former course appears to me to be the only one consistent with reason and morality; and I have adopted it in reliance on the good sense of my readers, that they will at once discriminate189 between practical instruction concerning this feeling, addressed to the intellect, and lascivious190 representations addressed to the mere propensity191 itself; with the latter of which the enemies of all improvement may attempt to confound my observations. Every function of the mind and body is instituted by the Creator; all may be abused; and it is impossible regularly to avoid abuse of them, except by being instructed in their nature, objects, and relations. This instruction ought to be addressed exclusively to the intellect; and when it is so, it is science of the most beneficial description. The propriety, nay192, necessity, of acting on this principle, becomes more and more apparent, when it is considered that the discussions of the text suggest only intellectual ideas to individuals in whom the feeling in question is naturally weak, and that such minds perceive no indelicacy in knowledge which is calculated to be useful; while, on the other[24] hand, persons in whom the feeling is naturally strong, are precisely those who stand in need of direction, and to whom, of all others, instruction is the most necessary.’
No art in these days is better understood, by those who have found their interest in investigating the subject, than that of improving the races of the lower animals. Every species, upon which the effort has been made, has been found perfectly subservient193 to the art. The desirable forms and qualities are selected, and the proper means of improvement applied194. The wished result is not obtained to its full extent in the first generation; but a uniform approximation commences; and every successive amelioration brings the animal nearer to the requisite standard. The whole art is founded on observation of the organic laws of the races, and the general fact, that the instincts, qualities, temperament, form and color of the animals are hereditary, and transmissible. These are truths so well known, that the grazier, and the shepherd apply them constantly in rearing their domestic animals. Shall they be disregarded, when it becomes known, that they bear equally upon the improvement of man, next in dignity to angels? Shall these considerations rear a nobler race of animals, and, by overlooking them, shall man alone be consigned195 to degradation196?
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philosophic
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| adj.哲学的，贤明的 | |
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unaware
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| a.不知道的，未意识到的 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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recurring
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| adj.往复的，再次发生的 | |
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dwelling
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| n.住宅，住所，寓所 | |
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chasms
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| 裂缝( chasm的名词复数 )； 裂口； 分歧； 差别 | |
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sect
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| n.派别，宗教，学派，派系 | |
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militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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accustom
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| vt.使适应，使习惯 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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impiety
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| n.不敬；不孝 | |
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piety
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| n.虔诚，虔敬 | |
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impair
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| v.损害，损伤；削弱，减少 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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opposition
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| n.反对，敌对 | |
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immutable
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| adj.不可改变的，永恒的 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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behold
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| v.看，注视，看到 | |
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sublimest
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| 伟大的( sublime的最高级 )； 令人赞叹的； 极端的； 不顾后果的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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benevolence
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| n.慈悲，捐助 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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attain
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| vt.达到，获得，完成 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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vindicating
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的现在分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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transgress
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| vt.违反，逾越 | |
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wilfully
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| adv.任性固执地；蓄意地 | |
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34
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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35
circumvent
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| vt.环绕，包围；对…用计取胜，智胜 | |
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36
omnipotent
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| adj.全能的，万能的 | |
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37
transgression
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| n.违背；犯规；罪过 | |
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38
impeded
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| 阻碍，妨碍，阻止( impede的过去式和过去分词 ) | |
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39
irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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40
inquiry
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| n.打听，询问，调查，查问 | |
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41
ken
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| n.视野，知识领域 | |
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42
humility
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| n.谦逊，谦恭 | |
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43
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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44
consigns
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| v.把…置于（令人不快的境地）( consign的第三人称单数 )；把…托付给；把…托人代售；丟弃 | |
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45
aridity
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| n.干旱，乏味；干燥性；荒芜 | |
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46
vigor
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| n.活力，精力，元气 | |
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47
obedience
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|
| n.服从，顺从 | |
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48
benevolent
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|
| adj.仁慈的，乐善好施的 | |
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49
controversies
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| 争论 | |
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50
expediency
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|
| n.适宜；方便；合算；利己 | |
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51
conformity
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|
| n.一致，遵从，顺从 | |
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52
derives
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|
| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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53
complexion
|
|
| n.肤色；情况，局面；气质，性格 | |
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54
expedient
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|
| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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55
precisely
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|
| adv.恰好，正好，精确地，细致地 | |
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56
well-being
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|
| n.安康，安乐，幸福 | |
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57
sentient
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|
| adj.有知觉的，知悉的；adv.有感觉能力地 | |
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58
molecule
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|
| n.分子，克分子 | |
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59
perfectly
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|
| adv.完美地，无可非议地，彻底地 | |
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60
motive
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|
| n.动机，目的；adv.发动的，运动的 | |
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61
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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62
evading
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| 逃避( evade的现在分词 )； 避开； 回避； 想不出 | |
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63
transgressing
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| v.超越( transgress的现在分词 )；越过；违反；违背 | |
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64
transformation
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|
| n.变化；改造；转变 | |
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65
eternity
|
|
| n.不朽，来世；永恒，无穷 | |
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66
dispense
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|
| vt.分配，分发；配(药)，发(药)；实施 | |
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67
descends
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|
| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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68
animated
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|
| adj.生气勃勃的，活跃的，愉快的 | |
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69
latitudes
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| 纬度 | |
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70
sterile
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|
| adj.不毛的，不孕的，无菌的，枯燥的，贫瘠的 | |
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71
ripens
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|
| v.成熟，使熟( ripen的第三人称单数 ) | |
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72
requisite
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|
| adj.需要的，必不可少的；n.必需品 | |
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73
sustenance
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|
| n.食物，粮食；生活资料；生计 | |
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74
delightful
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|
| adj.令人高兴的，使人快乐的 | |
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75
dreary
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|
| adj.令人沮丧的，沉闷的，单调乏味的 | |
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76
abound
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|
| vi.大量存在；(in，with)充满，富于 | |
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77
fowls
|
|
| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
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78
imprisons
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|
| v.下狱，监禁( imprison的第三人称单数 ) | |
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79
mantle
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|
| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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80
laborer
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|
| n.劳动者，劳工 | |
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81
violation
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|
| n.违反(行为)，违背(行为)，侵犯 | |
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82
horrid
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|
| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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83
exertion
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|
| n.尽力，努力 | |
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84
intemperance
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|
| n.放纵 | |
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85
inevitable
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|
| adj.不可避免的，必然发生的 | |
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86
magnetism
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|
| n.磁性，吸引力，磁学 | |
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87
heralds
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|
| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
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88
conversant
|
|
| adj.亲近的，有交情的，熟悉的 | |
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89
puerile
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|
| adj.幼稚的，儿童的 | |
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90
infringing
|
|
| v.违反（规章等）( infringe的现在分词 )；侵犯（某人的权利）；侵害（某人的自由、权益等） | |
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91
evade
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|
| vt.逃避，回避；避开，躲避 | |
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92
tenants
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|
| n.房客( tenant的名词复数 )；佃户；占用者；占有者 | |
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93
tenant
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|
| n.承租人；房客；佃户；v.租借，租用 | |
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94
onward
|
|
| adj.向前的，前进的；adv.向前，前进，在先 | |
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95
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
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96
precipice
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|
| n.悬崖，危急的处境 | |
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97
sloth
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|
| n.[动]树懒；懒惰，懒散 | |
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98
propensities
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|
| n.倾向，习性( propensity的名词复数 ) | |
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99
forfeiting
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|
| （因违反协议、犯规、受罚等）丧失，失去( forfeit的现在分词 ) | |
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100
exult
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|
| v.狂喜，欢腾；欢欣鼓舞 | |
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101
temperate
|
|
| adj.温和的，温带的，自我克制的，不过分的 | |
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102
elasticity
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|
| n.弹性，伸缩力 | |
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103
renovated
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|
| 翻新，修复，整修( renovate的过去式和过去分词 ) | |
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104
intemperate
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|
| adj.无节制的，放纵的 | |
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105
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
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106
immortal
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|
| adj.不朽的；永生的，不死的；神的 | |
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107
awakening
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|
| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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108
savage
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|
| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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109
brute
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|
| n.野兽，兽性 | |
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110
dozing
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|
| v.打瞌睡,假寐 n.瞌睡 | |
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111
inclinations
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|
| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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112
trample
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|
| vt.踩，践踏；无视，伤害，侵犯 | |
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113
eminence
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|
| n.卓越，显赫；高地，高处；名家 | |
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114
grandeur
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|
| n.伟大，崇高，宏伟，庄严，豪华 | |
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115
Neptune
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|
| n.海王星 | |
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116
rebuking
|
|
| 责难或指责( rebuke的现在分词 ) | |
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117
allaying
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|
| v.减轻，缓和( allay的现在分词 ) | |
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118
uproar
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| n.骚动，喧嚣，鼎沸 | |
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119
momentous
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|
| adj.重要的，重大的 | |
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120
epoch
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| n.(新)时代；历元 | |
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121
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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122
connubial
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|
| adj.婚姻的，夫妇的 | |
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123
interdict
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|
| v.限制；禁止；n.正式禁止；禁令 | |
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124
throng
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|
| n.人群，群众；v.拥挤，群集 | |
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125
morbid
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|
| adj.病的；致病的；病态的；可怕的 | |
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126
sordid
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|
| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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127
satire
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|
| n.讽刺，讽刺文学，讽刺作品 | |
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128
civilized
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| a.有教养的，文雅的 | |
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129
wedded
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|
| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
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130
conjugal
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|
| adj.婚姻的，婚姻性的 | |
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131
satiety
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| n.饱和；(市场的)充分供应 | |
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132
monotonous
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|
| adj.单调的，一成不变的，使人厌倦的 | |
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133
imprisonment
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|
| n.关押，监禁，坐牢 | |
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134
partnership
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| n.合作关系，伙伴关系 | |
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135
penance
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|
| n.（赎罪的）惩罪 | |
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136
mutual
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|
| adj.相互的，彼此的；共同的，共有的 | |
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137
countless
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|
| adj.无数的，多得不计其数的 | |
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138
miseries
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|
| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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139
incompatible
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|
| adj.不相容的，不协调的，不相配的 | |
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140
aged
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|
| adj.年老的，陈年的 | |
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141
deformed
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|
| adj.畸形的；变形的；丑的，破相了的 | |
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142
purely
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|
| adv.纯粹地，完全地 | |
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143
temperament
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|
| n.气质，性格，性情 | |
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144
ennui
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| n.怠倦，无聊 | |
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145
discord
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|
| n.不和，意见不合，争论，（音乐）不和谐 | |
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146
aggravated
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|
| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
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147
consummated
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|
| v.使结束( consummate的过去式和过去分词 )；使完美；完婚；（婚礼后的）圆房 | |
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148
illusive
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|
| adj.迷惑人的，错觉的 | |
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149
investigation
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|
| n.调查，调查研究 | |
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150
dispositions
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|
| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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151
languish
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|
| vi.变得衰弱无力，失去活力，（植物等）凋萎 | |
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152
repentance
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|
| n.懊悔 | |
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153
loathing
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|
| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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154
raptures
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| 极度欢喜( rapture的名词复数 ) | |
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155
temperaments
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|
| 性格( temperament的名词复数 )； （人或动物的）气质； 易冲动； （性情）暴躁 | |
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156
puny
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|
| adj.微不足道的，弱小的 | |
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157
deliberately
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|
| adv.审慎地；蓄意地；故意地 | |
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158
bestowed
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|
| 赠给，授予( bestow的过去式和过去分词 ) | |
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159
peculiar
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|
| adj.古怪的，异常的；特殊的，特有的 | |
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160
corporeal
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|
| adj.肉体的，身体的；物质的 | |
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161
hereditary
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|
| adj.遗传的，遗传性的，可继承的，世袭的 | |
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162
obliquity
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|
| n.倾斜度 | |
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163
solicitous
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|
| adj.热切的，挂念的 | |
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164
laboring
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|
| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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165
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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166
levity
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| n.轻率，轻浮，不稳定，多变 | |
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167
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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168
propriety
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| n.正当行为；正当；适当 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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170
doomed
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| 命定的 | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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arraign
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| v.提讯；控告 | |
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173
murmurs
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| n.低沉、连续而不清的声音( murmur的名词复数 )；低语声；怨言；嘀咕 | |
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174
transcribe
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| v.抄写，誉写；改编(乐曲)；复制，转录 | |
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175
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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177
detrimental
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| adj.损害的，造成伤害的 | |
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178
doctrine
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| n.教义；主义；学说 | |
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179
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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180
faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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181
impelling
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| adj.迫使性的，强有力的v.推动、推进或敦促某人做某事( impel的现在分词 ) | |
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182
manifestation
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| n.表现形式；表明；现象 | |
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183
eradicated
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| 画着根的 | |
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184
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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185
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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186
thereby
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| adv.因此，从而 | |
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187
vehemence
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| n.热切；激烈；愤怒 | |
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188
importunity
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| n.硬要，强求 | |
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189
discriminate
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| v.区别，辨别，区分；有区别地对待 | |
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190
lascivious
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| adj.淫荡的，好色的 | |
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191
propensity
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| n.倾向；习性 | |
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192
nay
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| adv.不；n.反对票，投反对票者 | |
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193
subservient
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| adj.卑屈的，阿谀的 | |
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194
applied
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| adj.应用的；v.应用，适用 | |
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195
consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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196
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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