It is my opinion, I own, replied DEMEA, that each man feels, in a manner, the truth of religion within his own breast, and, from a consciousness of his imbecility and misery1, rather than from any reasoning, is led to seek protection from that Being, on whom he and all nature is dependent. So anxious or so tedious are even the best scenes of life, that futurity is still the object of all our hopes and fears. We incessantly2 look forward, and endeavour, by prayers, adoration3, and sacrifice, to appease4 those unknown powers, whom we find, by experience, so able to afflict5 and oppress us. Wretched creatures that we are! what resource for us amidst the innumerable ills of life, did not religion suggest some methods of atonement, and appease those terrors with which we are incessantly agitated8 and tormented10?
I am indeed persuaded, said PHILO, that the best, and indeed the only method of bringing every one to a due sense of religion, is by just representations of the misery and wickedness of men. And for that purpose a talent of eloquence11 and strong imagery is more requisite12 than that of reasoning and argument. For is it necessary to prove what every one feels within himself? It is only necessary to make us feel it, if possible, more intimately and sensibly.
The people, indeed, replied DEMEA, are sufficiently13 convinced of this great and melancholy14 truth. The miseries15 of life; the unhappiness of man; the general corruptions16 of our nature; the unsatisfactory enjoyment17 of pleasures, riches, honours; these phrases have become almost proverbial in all languages. And who can doubt of what all men declare from their own immediate18 feeling and experience?
In this point, said PHILO, the learned are perfectly19 agreed with the vulgar; and in all letters, sacred and profane20, the topic of human misery has been insisted on with the most pathetic eloquence that sorrow and melancholy could inspire. The poets, who speak from sentiment, without a system, and whose testimony21 has therefore the more authority, abound22 in images of this nature. From Homer down to Dr. Young, the whole inspired tribe have ever been sensible, that no other representation of things would suit the feeling and observation of each individual.
As to authorities, replied DEMEA, you need not seek them. Look round this library of CLEANTHES. I shall venture to affirm, that, except authors of particular sciences, such as chemistry or botany, who have no occasion to treat of human life, there is scarce one of those innumerable writers, from whom the sense of human misery has not, in some passage or other, extorted24 a complaint and confession25 of it. At least, the chance is entirely26 on that side; and no one author has ever, so far as I can recollect27, been so extravagant28 as to deny it.
There you must excuse me, said PHILO: LEIBNIZ has denied it; and is perhaps the first [That sentiment had been maintained by Dr. King and some few others before Leibniz; though by none of so great a fame as that German philosopher] who ventured upon so bold and paradoxical an opinion; at least, the first who made it essential to his philosophical29 system.
And by being the first, replied DEMEA, might he not have been sensible of his error? For is this a subject in which philosophers can propose to make discoveries especially in so late an age? And can any man hope by a simple denial (for the subject scarcely admits of reasoning), to bear down the united testimony of mankind, founded on sense and consciousness?
And why should man, added he, pretend to an exemption30 from the lot of all other animals? The whole earth, believe me, PHILO, is cursed and polluted. A perpetual war is kindled31 amongst all living creatures. Necessity, hunger, want, stimulate32 the strong and courageous33: Fear, anxiety, terror, agitate7 the weak and infirm. The first entrance into life gives anguish34 to the new-born infant and to its wretched parent: Weakness, impotence, distress35, attend each stage of that life: and it is at last finished in agony and horror.
Observe too, says PHILO, the curious artifices37 of Nature, in order to embitter38 the life of every living being. The stronger prey39 upon the weaker, and keep them in perpetual terror and anxiety. The weaker too, in their turn, often prey upon the stronger, and vex40 and molest41 them without relaxation42. Consider that innumerable race of insects, which either are bred on the body of each animal, or, flying about, infix their stings in him. These insects have others still less than themselves, which torment9 them. And thus on each hand, before and behind, above and below, every animal is surrounded with enemies, which incessantly seek his misery and destruction.
Man alone, said DEMEA, seems to be, in part, an exception to this rule. For by combination in society, he can easily master lions, tigers, and bears, whose greater strength and agility43 naturally enable them to prey upon him.
On the contrary, it is here chiefly, cried PHILO, that the uniform and equal maxims44 of Nature are most apparent. Man, it is true, can, by combination, surmount45 all his real enemies, and become master of the whole animal creation: but does he not immediately raise up to himself imaginary enemies, the demons46 of his fancy, who haunt him with superstitious47 terrors, and blast every enjoyment of life? His pleasure, as he imagines, becomes, in their eyes, a crime: his food and repose48 give them umbrage49 and offence: his very sleep and dreams furnish new materials to anxious fear: and even death, his refuge from every other ill, presents only the dread50 of endless and innumerable woes52. Nor does the wolf molest more the timid flock, than superstition53 does the anxious breast of wretched mortals.
Besides, consider, DEMEA: This very society, by which we surmount those wild beasts, our natural enemies; what new enemies does it not raise to us? What woe51 and misery does it not occasion? Man is the greatest enemy of man. Oppression, injustice54, contempt, contumely, violence, sedition55, war, calumny56, treachery, fraud; by these they mutually torment each other; and they would soon dissolve that society which they had formed, were it not for the dread of still greater ills, which must attend their separation.
But though these external insults, said DEMEA, from animals, from men, from all the elements, which assault us, form a frightful57 catalogue of woes, they are nothing in comparison of those which arise within ourselves, from the distempered condition of our mind and body. How many lie under the lingering torment of diseases? Hear the pathetic enumeration58 of the great poet.
Intestine59 stone and ulcer60, colic-pangs,
Demoniac frenzy61, moping melancholy,
And moon-struck madness, pining atrophy62,
Marasmus, and wide-wasting pestilence63.
Dire64 was the tossing, deep the groans65: despair
Tended the sick, busiest from couch to couch.
And over them triumphant66 death his dart67
Shook: but delay'd to strike, though oft invok'd
With vows68, as their chief good and final hope.
The disorders69 of the mind, continued DEMEA, though more secret, are not perhaps less dismal70 and vexatious. Remorse71, shame, anguish, rage, disappointment, anxiety, fear, dejection, despair; who has ever passed through life without cruel inroads from these tormentors? How many have scarcely ever felt any better sensations? Labour and poverty, so abhorred72 by every one, are the certain lot of the far greater number; and those few privileged persons, who enjoy ease and opulence73, never reach contentment or true felicity. All the goods of life united would not make a very happy man; but all the ills united would make a wretch6 indeed; and any one of them almost (and who can be free from every one?) nay74 often the absence of one good (and who can possess all?) is sufficient to render life ineligible75.
Were a stranger to drop on a sudden into this world, I would show him, as a specimen77 of its ills, a hospital full of diseases, a prison crowded with malefactors and debtors78, a field of battle strewed79 with carcasses, a fleet foundering80 in the ocean, a nation languishing81 under tyranny, famine, or pestilence. To turn the gay side of life to him, and give him a notion of its pleasures; whither should I conduct him? to a ball, to an opera, to court? He might justly think, that I was only showing him a diversity of distress and sorrow.
There is no evading82 such striking instances, said PHILO, but by apologies, which still further aggravate83 the charge. Why have all men, I ask, in all ages, complained incessantly of the miseries of life? . . . They have no just reason, says one: these complaints proceed only from their discontented, repining, anxious disposition85 . . . And can there possibly, I reply, be a more certain foundation of misery, than such a wretched temper?
But if they were really as unhappy as they pretend, says my antagonist86, why do they remain in life? . . .
Not satisfied with life, afraid of death.
This is the secret chain, say I, that holds us. We are terrified, not bribed87 to the continuance of our existence.
It is only a false delicacy88, he may insist, which a few refined spirits indulge, and which has spread these complaints among the whole race of mankind. . . . And what is this delicacy, I ask, which you blame? Is it any thing but a greater sensibility to all the pleasures and pains of life? and if the man of a delicate, refined temper, by being so much more alive than the rest of the world, is only so much more unhappy, what judgement must we form in general of human life?
Let men remain at rest, says our adversary89, and they will be easy. They are willing artificers of their own misery . . . . No! reply I: an anxious languor90 follows their repose; disappointment, vexation, trouble, their activity and ambition.
I can observe something like what you mention in some others, replied CLEANTHES: but I confess I feel little or nothing of it in myself, and hope that it is not so common as you represent it.
If you feel not human misery yourself, cried DEMEA, I congratulate you on so happy a singularity. Others, seemingly the most prosperous, have not been ashamed to vent23 their complaints in the most melancholy strains. Let us attend to the great, the fortunate emperor, CHARLES V, when, tired with human grandeur91, he resigned all his extensive dominions92 into the hands of his son. In the last harangue93 which he made on that memorable94 occasion, he publicly avowed95, that the greatest prosperities which he had ever enjoyed, had been mixed with so many adversities, that he might truly say he had never enjoyed any satisfaction or contentment. But did the retired96 life, in which he sought for shelter, afford him any greater happiness? If we may credit his son's account, his repentance97 commenced the very day of his resignation.
CICERO's fortune, from small beginnings, rose to the greatest lustre98 and renown99; yet what pathetic complaints of the ills of life do his familiar letters, as well as philosophical discourses100, contain? And suitably to his own experience, he introduces CATO, the great, the fortunate CATO, protesting in his old age, that had he a new life in his offer, he would reject the present.
Ask yourself, ask any of your acquaintance, whether they would live over again the last ten or twenty years of their life. No! but the next twenty, they say, will be better:
And from the dregs of life, hope to receive
What the first sprightly101 running could not give.
Thus at last they find (such is the greatness of human misery, it reconciles even contradictions), that they complain at once of the shortness of life, and of its vanity and sorrow.
And is it possible, CLEANTHES, said PHILO, that after all these reflections, and infinitely102 more, which might be suggested, you can still persevere103 in your Anthropomorphism, and assert the moral attributes of the Deity104, his justice, benevolence105, mercy, and rectitude, to be of the same nature with these virtues106 in human creatures? His power we allow is infinite: whatever he wills is executed: but neither man nor any other animal is happy: therefore he does not will their happiness. His wisdom is infinite: He is never mistaken in choosing the means to any end: But the course of Nature tends not to human or animal felicity: therefore it is not established for that purpose. Through the whole compass of human knowledge, there are no inferences more certain and infallible than these. In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men?
EPICURUS's old questions are yet unanswered. Is he willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent107. Is he both able and willing? whence then is evil?
You ascribe, CLEANTHES (and I believe justly), a purpose and intention to Nature. But what, I beseech108 you, is the object of that curious artifice36 and machinery109, which she has displayed in all animals? The preservation110 alone of individuals, and propagation of the species. It seems enough for her purpose, if such a rank be barely upheld in the universe, without any care or concern for the happiness of the members that compose it. No resource for this purpose: no machinery, in order merely to give pleasure or ease: no fund of pure joy and contentment: no indulgence, without some want or necessity accompanying it. At least, the few phenomena112 of this nature are overbalanced by opposite phenomena of still greater importance.
Our sense of music, harmony, and indeed beauty of all kinds, gives satisfaction, without being absolutely necessary to the preservation and propagation of the species. But what racking pains, on the other hand, arise from gouts, gravels113, megrims, toothaches, rheumatisms, where the injury to the animal machinery is either small or incurable114? Mirth, laughter, play, frolic, seem gratuitous115 satisfactions, which have no further tendency: spleen, melancholy, discontent, superstition, are pains of the same nature. How then does the Divine benevolence display itself, in the sense of you Anthropomorphites? None but we Mystics, as you were pleased to call us, can account for this strange mixture of phenomena, by deriving116 it from attributes, infinitely perfect, but incomprehensible.
And have you at last, said CLEANTHES smiling, betrayed your intentions, PHILO? Your long agreement with DEMEA did indeed a little surprise me; but I find you were all the while erecting117 a concealed118 battery against me. And I must confess, that you have now fallen upon a subject worthy119 of your noble spirit of opposition120 and controversy121. If you can make out the present point, and prove mankind to be unhappy or corrupted122, there is an end at once of all religion. For to what purpose establish the natural attributes of the Deity, while the moral are still doubtful and uncertain?
You take umbrage very easily, replied DEMEA, at opinions the most innocent, and the most generally received, even amongst the religious and devout123 themselves: and nothing can be more surprising than to find a topic like this, concerning the wickedness and misery of man, charged with no less than Atheism124 and profaneness125. Have not all pious126 divines and preachers, who have indulged their rhetoric127 on so fertile a subject; have they not easily, I say, given a solution of any difficulties which may attend it? This world is but a point in comparison of the universe; this life but a moment in comparison of eternity128. The present evil phenomena, therefore, are rectified129 in other regions, and in some future period of existence. And the eyes of men, being then opened to larger views of things, see the whole connection of general laws; and trace with adoration, the benevolence and rectitude of the Deity, through all the mazes130 and intricacies of his providence131.
No! replied CLEANTHES, No! These arbitrary suppositions can never be admitted, contrary to matter of fact, visible and uncontroverted. Whence can any cause be known but from its known effects? Whence can any hypothesis be proved but from the apparent phenomena? To establish one hypothesis upon another, is building entirely in the air; and the utmost we ever attain132, by these conjectures133 and fictions, is to ascertain134 the bare possibility of our opinion; but never can we, upon such terms, establish its reality.
The only method of supporting Divine benevolence, and it is what I willingly embrace, is to deny absolutely the misery and wickedness of man. Your representations are exaggerated; your melancholy views mostly fictitious135; your inferences contrary to fact and experience. Health is more common than sickness; pleasure than pain; happiness than misery. And for one vexation which we meet with, we attain, upon computation, a hundred enjoyments136.
Admitting your position, replied PHILO, which yet is extremely doubtful, you must at the same time allow, that if pain be less frequent than pleasure, it is infinitely more violent and durable137. One hour of it is often able to outweigh138 a day, a week, a month of our common insipid139 enjoyments; and how many days, weeks, and months, are passed by several in the most acute torments140? Pleasure, scarcely in one instance, is ever able to reach ecstasy141 and rapture142; and in no one instance can it continue for any time at its highest pitch and altitude. The spirits evaporate, the nerves relax, the fabric143 is disordered, and the enjoyment quickly degenerates144 into fatigue145 and uneasiness. But pain often, good God, how often! rises to torture and agony; and the longer it continues, it becomes still more genuine agony and torture. Patience is exhausted146, courage languishes147, melancholy seizes us, and nothing terminates our misery but the removal of its cause, or another event, which is the sole cure of all evil, but which, from our natural folly148, we regard with still greater horror and consternation149.
But not to insist upon these topics, continued PHILO, though most obvious, certain, and important; I must use the freedom to admonish150 you, CLEANTHES, that you have put the controversy upon a most dangerous issue, and are unawares introducing a total scepticism into the most essential articles of natural and revealed theology. What! no method of fixing a just foundation for religion, unless we allow the happiness of human life, and maintain a continued existence even in this world, with all our present pains, infirmities, vexations, and follies151, to be eligible76 and desirable! But this is contrary to every one's feeling and experience: It is contrary to an authority so established as nothing can subvert152. No decisive proofs can ever be produced against this authority; nor is it possible for you to compute153, estimate, and compare, all the pains and all the pleasures in the lives of all men and of all animals: And thus, by your resting the whole system of religion on a point, which, from its very nature, must for ever be uncertain, you tacitly confess, that that system is equally uncertain.
But allowing you what never will be believed, at least what you never possibly can prove, that animal, or at least human happiness, in this life, exceeds its misery, you have yet done nothing: For this is not, by any means, what we expect from infinite power, infinite wisdom, and infinite goodness. Why is there any misery at all in the world? Not by chance surely. From some cause then. Is it from the intention of the Deity? But he is perfectly benevolent154. Is it contrary to his intention? But he is almighty155. Nothing can shake the solidity of this reasoning, so short, so clear, so decisive; except we assert, that these subjects exceed all human capacity, and that our common measures of truth and falsehood are not applicable to them; a topic which I have all along insisted on, but which you have, from the beginning, rejected with scorn and indignation.
But I will be contented84 to retire still from this entrenchment156, for I deny that you can ever force me in it. I will allow, that pain or misery in man is compatible with infinite power and goodness in the Deity, even in your sense of these attributes: What are you advanced by all these concessions157? A mere111 possible compatibility is not sufficient. You must prove these pure, unmixed, and uncontrollable attributes from the present mixed and confused phenomena, and from these alone. A hopeful undertaking158! Were the phenomena ever so pure and unmixed, yet being finite, they would be insufficient159 for that purpose. How much more, where they are also so jarring and discordant160!
Here, CLEANTHES, I find myself at ease in my argument. Here I triumph. Formerly161, when we argued concerning the natural attributes of intelligence and design, I needed all my sceptical and metaphysical subtlety162 to elude163 your grasp. In many views of the universe, and of its parts, particularly the latter, the beauty and fitness of final causes strike us with such irresistible164 force, that all objections appear (what I believe they really are) mere cavils165 and sophisms; nor can we then imagine how it was ever possible for us to repose any weight on them. But there is no view of human life, or of the condition of mankind, from which, without the greatest violence, we can infer the moral attributes, or learn that infinite benevolence, conjoined with infinite power and infinite wisdom, which we must discover by the eyes of faith alone. It is your turn now to tug166 the labouring oar167, and to support your philosophical subtleties168 against the dictates169 of plain reason and experience.
收听单词发音 |
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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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incessantly
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| ad.不停地 | |
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adoration
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| n.爱慕，崇拜 | |
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appease
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| v.安抚，缓和，平息，满足 | |
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afflict
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| vt.使身体或精神受痛苦，折磨 | |
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wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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agitate
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| vi.(for,against)煽动，鼓动；vt.搅动 | |
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agitated
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| adj.被鼓动的，不安的 | |
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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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tormented
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| 饱受折磨的 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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sufficiently
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| adv.足够地，充分地 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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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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corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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testimony
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| n.证词；见证，证明 | |
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abound
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| vi.大量存在；(in，with)充满，富于 | |
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vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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extorted
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| v.敲诈( extort的过去式和过去分词 )；曲解 | |
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confession
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| n.自白，供认，承认 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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exemption
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| n.豁免，免税额，免除 | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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courageous
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| adj.勇敢的，有胆量的 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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artifices
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| n.灵巧( artifice的名词复数 )；诡计；巧妙办法；虚伪行为 | |
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embitter
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| v.使苦；激怒 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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vex
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| vt.使烦恼，使苦恼 | |
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molest
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| vt.骚扰，干扰，调戏 | |
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relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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agility
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| n.敏捷，活泼 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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surmount
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| vt.克服；置于…顶上 | |
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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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superstitious
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| adj.迷信的 | |
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repose
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| v.(使)休息；n.安息 | |
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umbrage
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| n.不快；树荫 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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53
superstition
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| n.迷信，迷信行为 | |
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54
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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55
sedition
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| n.煽动叛乱 | |
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56
calumny
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| n.诽谤，污蔑，中伤 | |
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57
frightful
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| adj.可怕的；讨厌的 | |
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58
enumeration
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| n.计数，列举；细目；详表；点查 | |
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59
intestine
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| adj.内部的；国内的；n.肠 | |
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60
ulcer
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| n.溃疡，腐坏物 | |
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61
frenzy
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| n.疯狂，狂热，极度的激动 | |
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62
atrophy
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| n./v.萎缩，虚脱，衰退 | |
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63
pestilence
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| n.瘟疫 | |
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64
dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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65
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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66
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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67
dart
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| v.猛冲，投掷；n.飞镖，猛冲 | |
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68
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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69
disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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70
dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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71
remorse
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| n.痛恨，悔恨，自责 | |
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72
abhorred
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| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
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73
opulence
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| n.财富，富裕 | |
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74
nay
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| adv.不；n.反对票，投反对票者 | |
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75
ineligible
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| adj.无资格的，不适当的 | |
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76
eligible
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| adj.有条件被选中的；(尤指婚姻等)合适(意)的 | |
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77
specimen
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| n.样本，标本 | |
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78
debtors
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| n.债务人，借方( debtor的名词复数 ) | |
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79
strewed
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| v.撒在…上( strew的过去式和过去分词 )；散落于；点缀；撒满 | |
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80
foundering
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| v.创始人( founder的现在分词 ) | |
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81
languishing
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| a. 衰弱下去的 | |
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82
evading
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| 逃避( evade的现在分词 )； 避开； 回避； 想不出 | |
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83
aggravate
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| vt.加重(剧)，使恶化；激怒，使恼火 | |
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84
contented
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| adj.满意的，安心的，知足的 | |
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85
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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86
antagonist
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| n.敌人，对抗者，对手 | |
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87
bribed
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| v.贿赂( bribe的过去式和过去分词 )；向（某人）行贿，贿赂 | |
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88
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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89
adversary
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| adj.敌手，对手 | |
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90
languor
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| n.无精力，倦怠 | |
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91
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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92
dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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93
harangue
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| n.慷慨冗长的训话，言辞激烈的讲话 | |
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94
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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95
avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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96
retired
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| adj.隐退的，退休的，退役的 | |
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97
repentance
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| n.懊悔 | |
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98
lustre
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| n.光亮，光泽；荣誉 | |
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99
renown
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| n.声誉，名望 | |
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100
discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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101
sprightly
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| adj.愉快的，活泼的 | |
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102
infinitely
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| adv.无限地，无穷地 | |
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103
persevere
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| v.坚持，坚忍，不屈不挠 | |
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104
deity
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| n.神，神性；被奉若神明的人(或物) | |
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105
benevolence
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| n.慈悲，捐助 | |
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106
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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107
malevolent
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| adj.有恶意的，恶毒的 | |
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108
beseech
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| v.祈求，恳求 | |
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109
machinery
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| n.(总称)机械，机器；机构 | |
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110
preservation
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| n.保护，维护，保存，保留，保持 | |
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111
mere
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| adj.纯粹的；仅仅，只不过 | |
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112
phenomena
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| n.现象 | |
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113
gravels
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| 沙砾( gravel的名词复数 )； 砾石； 石子； 结石 | |
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114
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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115
gratuitous
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| adj.无偿的，免费的；无缘无故的，不必要的 | |
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116
deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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117
erecting
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| v.使直立，竖起( erect的现在分词 )；建立 | |
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118
concealed
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| a.隐藏的，隐蔽的 | |
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119
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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120
opposition
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| n.反对，敌对 | |
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121
controversy
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| n.争论，辩论，争吵 | |
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122
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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123
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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124
atheism
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| n.无神论，不信神 | |
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125
profaneness
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| n.渎神，污秽 | |
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126
pious
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| adj.虔诚的；道貌岸然的 | |
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127
rhetoric
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| n.修辞学，浮夸之言语 | |
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128
eternity
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| n.不朽，来世；永恒，无穷 | |
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129
rectified
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| [医]矫正的，调整的 | |
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130
mazes
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| 迷宫( maze的名词复数 )； 纷繁复杂的规则； 复杂难懂的细节； 迷宫图 | |
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131
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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132
attain
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| vt.达到，获得，完成 | |
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133
conjectures
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| 推测，猜想( conjecture的名词复数 ) | |
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134
ascertain
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| vt.发现，确定，查明，弄清 | |
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135
fictitious
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| adj.虚构的，假设的；空头的 | |
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136
enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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137
durable
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| adj.持久的，耐久的 | |
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138
outweigh
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| vt.比...更重，...更重要 | |
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139
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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140
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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141
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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142
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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143
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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144
degenerates
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| 衰退，堕落，退化( degenerate的第三人称单数 ) | |
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145
fatigue
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| n.疲劳，劳累 | |
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146
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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147
languishes
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| 长期受苦( languish的第三人称单数 )； 受折磨； 变得（越来越）衰弱； 因渴望而变得憔悴或闷闷不乐 | |
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148
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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149
consternation
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| n.大为吃惊，惊骇 | |
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150
admonish
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| v.训戒；警告；劝告 | |
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151
follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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152
subvert
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| v.推翻；暗中破坏；搅乱 | |
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153
compute
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| v./n.计算，估计 | |
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154
benevolent
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| adj.仁慈的，乐善好施的 | |
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155
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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156
entrenchment
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| n.壕沟，防御设施 | |
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157
concessions
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| n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权 | |
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158
undertaking
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| n.保证，许诺，事业 | |
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159
insufficient
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| adj.(for，of)不足的，不够的 | |
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160
discordant
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| adj.不调和的 | |
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161
formerly
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| adv.从前，以前 | |
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162
subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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163
elude
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| v.躲避，困惑 | |
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164
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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165
cavils
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| v.挑剔，吹毛求疵( cavil的第三人称单数 ) | |
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166
tug
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| v.用力拖(或拉)；苦干；n.拖；苦干；拖船 | |
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167
oar
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| n.桨，橹，划手；v.划行 | |
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168
subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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169
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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