What is Happiness? 　　The right to pursue happiness is issued to us all with our birth, but no one seems quite sure what it is. 　　A holy man（献身于宗教的人）in India may think that happiness is in himself. It is in needing nothing from outside himself. In wanting nothing, he lacks nothing. He sits still there with all attention to his religious contemplation（沉思）, free even of his own body, or nearly free of it. If some admirers bring him food he eats it; if not, he starves all the same. What is the outside world is nothing to him. His religious contemplation is his joy, the accomplishment of which is itself a joy within himself. 　　We Westerners, however, are taught that the more we have from outside ourselves, the happier we will be, and then we are made to want. We are even told it is our duty to want. Advertising, one of our major industries, exists not to satisfy these desires but to create them－and to create them faster than any man’s money in his pocket can satisfy them. It was only a few years ago, for example, that car dealers across the United States were flying banners that read “Your Happiness is Right Here! You Auto Buy Now!” They were calling upon Americans, as an act of showing the loving feeling towards the country, to buy at once, with money they did not have, automobiles they did not really need. Or watch your TV for a few minutes. Then there must be someone, a lady or a gentleman, coming up to tell you: “Try it! The everlasting beauty and happiness must be yours!” 　　Obviously no half-foolish person can be completely persuaded either by such flying banners in the streets or by such ads on the TV. Yet someone is obviously trying to buy the dream of happiness as offered and spending millions upon millions every year in the attempt. Clearly the happiness-market is not running out of customers. 　　I doubt the holy man’s idea of happiness, and I doubt the dreams of happiness-market, too. Whatever happiness may be, I believe, it is neither in having nothing nor in having more, but in changing－in changing the world and mankind into pure states. 　　To change is to make efforts to deal with difficulties. As Yeats, a great Irish poet, once put it, happiness we get for a lifetime depends on how high we choose our difficulties. Robert Frost, a great American poet, was thinking in almost the same terms when we spoke of “the pleasure of taking pains”. 　　It is easy to understand. We even demand difficulty for the fun in our games. We demand it because without difficulty there can be no game. And a game is a way of making something hard for the fun of it. The rules of the game are man-made difficulties. When the player ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to cast away all the rules, but the fun is in winning with in the rules. The same is true to happiness. The buyers and sellers at the happiness market seem to have lost their sense of the pleasure of difficulty. Heaven knows what they are playing, but it seems a dull game. And the Indian holy man seems dull to us, I suppose, because he seems to be refusing to play anything at all. The Western weakness may be in the dreams that happiness can be bought. Perhaps the Eastern weakness is in idea that there is such a thing as perfect happiness in man himself. Both of them forget a basic fact: no difficulty, no happiness. （　）1. In the West, most people hold the opinion that happiness can be bought as they can get things like cars and houses.

What is Happiness? 　　The right to pursue happiness is issued to us all with our birth, but no one seems quite sure what it is. 　　A holy man（献身于宗教的人）in India may think that happiness is in himself. It is in needing nothing from outside himself. In wanting nothing, he lacks nothing. He sits still there with all attention to his religious contemplation（沉思）, free even of his own body, or nearly free of it. If some admirers bring him food he eats it; if not, he starves all the same. What is the outside world is nothing to him. His religious contemplation is his joy, the accomplishment of which is itself a joy within himself. 　　We Westerners, however, are taught that the more we have from outside ourselves, the happier we will be, and then we are made to want. We are even told it is our duty to want. Advertising, one of our major industries, exists not to satisfy these desires but to create them－and to create them faster than any man’s money in his pocket can satisfy them. It was only a few years ago, for example, that car dealers across the United States were flying banners that read “Your Happiness is Right Here! You Auto Buy Now!” They were calling upon Americans, as an act of showing the loving feeling towards the country, to buy at once, with money they did not have, automobiles they did not really need. Or watch your TV for a few minutes. Then there must be someone, a lady or a gentleman, coming up to tell you: “Try it! The everlasting beauty and happiness must be yours!” 　　Obviously no half-foolish person can be completely persuaded either by such flying banners in the streets or by such ads on the TV. Yet someone is obviously trying to buy the dream of happiness as offered and spending millions upon millions every year in the attempt. Clearly the happiness-market is not running out of customers. 　　I doubt the holy man’s idea of happiness, and I doubt the dreams of happiness-market, too. Whatever happiness may be, I believe, it is neither in having nothing nor in having more, but in changing－in changing the world and mankind into pure states. 　　To change is to make efforts to deal with difficulties. As Yeats, a great Irish poet, once put it, happiness we get for a lifetime depends on how high we choose our difficulties. Robert Frost, a great American poet, was thinking in almost the same terms when we spoke of “the pleasure of taking pains”. 　　It is easy to understand. We even demand difficulty for the fun in our games. We demand it because without difficulty there can be no game. And a game is a way of making something hard for the fun of it. The rules of the game are man-made difficulties. When the player ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to cast away all the rules, but the fun is in winning with in the rules. The same is true to happiness. The buyers and sellers at the happiness market seem to have lost their sense of the pleasure of difficulty. Heaven knows what they are playing, but it seems a dull game. And the Indian holy man seems dull to us, I suppose, because he seems to be refusing to play anything at all. The Western weakness may be in the dreams that happiness can be bought. Perhaps the Eastern weakness is in idea that there is such a thing as perfect happiness in man himself. Both of them forget a basic fact: no difficulty, no happiness. （　）2. The Indian holy man eats nothing but he feels the joy within himself.

What is Happiness? 　　The right to pursue happiness is issued to us all with our birth, but no one seems quite sure what it is. 　　A holy man（献身于宗教的人）in India may think that happiness is in himself. It is in needing nothing from outside himself. In wanting nothing, he lacks nothing. He sits still there with all attention to his religious contemplation（沉思）, free even of his own body, or nearly free of it. If some admirers bring him food he eats it; if not, he starves all the same. What is the outside world is nothing to him. His religious contemplation is his joy, the accomplishment of which is itself a joy within himself. 　　We Westerners, however, are taught that the more we have from outside ourselves, the happier we will be, and then we are made to want. We are even told it is our duty to want. Advertising, one of our major industries, exists not to satisfy these desires but to create them－and to create them faster than any man’s money in his pocket can satisfy them. It was only a few years ago, for example, that car dealers across the United States were flying banners that read “Your Happiness is Right Here! You Auto Buy Now!” They were calling upon Americans, as an act of showing the loving feeling towards the country, to buy at once, with money they did not have, automobiles they did not really need. Or watch your TV for a few minutes. Then there must be someone, a lady or a gentleman, coming up to tell you: “Try it! The everlasting beauty and happiness must be yours!” 　　Obviously no half-foolish person can be completely persuaded either by such flying banners in the streets or by such ads on the TV. Yet someone is obviously trying to buy the dream of happiness as offered and spending millions upon millions every year in the attempt. Clearly the happiness-market is not running out of customers. 　　I doubt the holy man’s idea of happiness, and I doubt the dreams of happiness-market, too. Whatever happiness may be, I believe, it is neither in having nothing nor in having more, but in changing－in changing the world and mankind into pure states. 　　To change is to make efforts to deal with difficulties. As Yeats, a great Irish poet, once put it, happiness we get for a lifetime depends on how high we choose our difficulties. Robert Frost, a great American poet, was thinking in almost the same terms when we spoke of “the pleasure of taking pains”. 　　It is easy to understand. We even demand difficulty for the fun in our games. We demand it because without difficulty there can be no game. And a game is a way of making something hard for the fun of it. The rules of the game are man-made difficulties. When the player ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to cast away all the rules, but the fun is in winning with in the rules. The same is true to happiness. The buyers and sellers at the happiness market seem to have lost their sense of the pleasure of difficulty. Heaven knows what they are playing, but it seems a dull game. And the Indian holy man seems dull to us, I suppose, because he seems to be refusing to play anything at all. The Western weakness may be in the dreams that happiness can be bought. Perhaps the Eastern weakness is in idea that there is such a thing as perfect happiness in man himself. Both of them forget a basic fact: no difficulty, no happiness. （　）3. In the author’s view, those who believe that happiness is in themselves are as happy as those who believe that happiness can be bought.

What is Happiness? 　　The right to pursue happiness is issued to us all with our birth, but no one seems quite sure what it is. 　　A holy man（献身于宗教的人）in India may think that happiness is in himself. It is in needing nothing from outside himself. In wanting nothing, he lacks nothing. He sits still there with all attention to his religious contemplation（沉思）, free even of his own body, or nearly free of it. If some admirers bring him food he eats it; if not, he starves all the same. What is the outside world is nothing to him. His religious contemplation is his joy, the accomplishment of which is itself a joy within himself. 　　We Westerners, however, are taught that the more we have from outside ourselves, the happier we will be, and then we are made to want. We are even told it is our duty to want. Advertising, one of our major industries, exists not to satisfy these desires but to create them－and to create them faster than any man’s money in his pocket can satisfy them. It was only a few years ago, for example, that car dealers across the United States were flying banners that read “Your Happiness is Right Here! You Auto Buy Now!” They were calling upon Americans, as an act of showing the loving feeling towards the country, to buy at once, with money they did not have, automobiles they did not really need. Or watch your TV for a few minutes. Then there must be someone, a lady or a gentleman, coming up to tell you: “Try it! The everlasting beauty and happiness must be yours!” 　　Obviously no half-foolish person can be completely persuaded either by such flying banners in the streets or by such ads on the TV. Yet someone is obviously trying to buy the dream of happiness as offered and spending millions upon millions every year in the attempt. Clearly the happiness-market is not running out of customers. 　　I doubt the holy man’s idea of happiness, and I doubt the dreams of happiness-market, too. Whatever happiness may be, I believe, it is neither in having nothing nor in having more, but in changing－in changing the world and mankind into pure states. 　　To change is to make efforts to deal with difficulties. As Yeats, a great Irish poet, once put it, happiness we get for a lifetime depends on how high we choose our difficulties. Robert Frost, a great American poet, was thinking in almost the same terms when we spoke of “the pleasure of taking pains”. 　　It is easy to understand. We even demand difficulty for the fun in our games. We demand it because without difficulty there can be no game. And a game is a way of making something hard for the fun of it. The rules of the game are man-made difficulties. When the player ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to cast away all the rules, but the fun is in winning with in the rules. The same is true to happiness. The buyers and sellers at the happiness market seem to have lost their sense of the pleasure of difficulty. Heaven knows what they are playing, but it seems a dull game. And the Indian holy man seems dull to us, I suppose, because he seems to be refusing to play anything at all. The Western weakness may be in the dreams that happiness can be bought. Perhaps the Eastern weakness is in idea that there is such a thing as perfect happiness in man himself. Both of them forget a basic fact: no difficulty, no happiness. （　）4. According to the author, both the westerners and the easterners forget the basic fact that happiness always goes together with difficulty.

What is Happiness? 　　The right to pursue happiness is issued to us all with our birth, but no one seems quite sure what it is. 　　A holy man（献身于宗教的人）in India may think that happiness is in himself. It is in needing nothing from outside himself. In wanting nothing, he lacks nothing. He sits still there with all attention to his religious contemplation（沉思）, free even of his own body, or nearly free of it. If some admirers bring him food he eats it; if not, he starves all the same. What is the outside world is nothing to him. His religious contemplation is his joy, the accomplishment of which is itself a joy within himself. 　　We Westerners, however, are taught that the more we have from outside ourselves, the happier we will be, and then we are made to want. We are even told it is our duty to want. Advertising, one of our major industries, exists not to satisfy these desires but to create them－and to create them faster than any man’s money in his pocket can satisfy them. It was only a few years ago, for example, that car dealers across the United States were flying banners that read “Your Happiness is Right Here! You Auto Buy Now!” They were calling upon Americans, as an act of showing the loving feeling towards the country, to buy at once, with money they did not have, automobiles they did not really need. Or watch your TV for a few minutes. Then there must be someone, a lady or a gentleman, coming up to tell you: “Try it! The everlasting beauty and happiness must be yours!” 　　Obviously no half-foolish person can be completely persuaded either by such flying banners in the streets or by such ads on the TV. Yet someone is obviously trying to buy the dream of happiness as offered and spending millions upon millions every year in the attempt. Clearly the happiness-market is not running out of customers. 　　I doubt the holy man’s idea of happiness, and I doubt the dreams of happiness-market, too. Whatever happiness may be, I believe, it is neither in having nothing nor in having more, but in changing－in changing the world and mankind into pure states. 　　To change is to make efforts to deal with difficulties. As Yeats, a great Irish poet, once put it, happiness we get for a lifetime depends on how high we choose our difficulties. Robert Frost, a great American poet, was thinking in almost the same terms when we spoke of “the pleasure of taking pains”. 　　It is easy to understand. We even demand difficulty for the fun in our games. We demand it because without difficulty there can be no game. And a game is a way of making something hard for the fun of it. The rules of the game are man-made difficulties. When the player ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to cast away all the rules, but the fun is in winning with in the rules. The same is true to happiness. The buyers and sellers at the happiness market seem to have lost their sense of the pleasure of difficulty. Heaven knows what they are playing, but it seems a dull game. And the Indian holy man seems dull to us, I suppose, because he seems to be refusing to play anything at all. The Western weakness may be in the dreams that happiness can be bought. Perhaps the Eastern weakness is in idea that there is such a thing as perfect happiness in man himself. Both of them forget a basic fact: no difficulty, no happiness. （　）5. The author’s notion of happiness is that happiness lies in the process of changing the world and manking into pure states.

The Lost Gold Piece 　　After the First World War, a small group of veterans（老兵）returned to their village in France. Most of them managed to get along quite well, but one—Francois Lebeau, who had been gassed （毒气中毒的）and never recovered his strength—was unable to work regularly. In time（终于）he became poverty-stricken. Yet he was too proud to accept charity from the people in the village. 　　Once each year the veterans held a reunion dinner. On one of these occasions they met in the home of Jules Grandin, who had made a good deal of money and had grown fat and pompous. Grandin produced a curiosity—a large coin on whose age, rarity and value he dwelt（详述）at some length. Each man examined it with interest as it passed around the long table. All, however, had drunk wine freely and the room was resounded with noisy talk, so that the gold piece was soon forgotten. Later, when Grandin remembered it and asked for it , the coin was missing. 　　Instantly there arose a hubbub（喧嚷）of questions and denials. Finally the village attorney（律师）suggested everyone be searched, to which all agreed—except Lebeau. His companions looked at him with surprise. 　　“You refuse, then?” asked Grandin. 　　Lebeau flushed, “Yes,” he said, “I can’t allow it.” 　　“Do you realize,” asked the owner of the gold piece, “what your refusal implies?” 　　“I did not steal the gold piece, and I will not submit to such a search,” Lebeau answered. 　　One by one, the rest of the group turned out their pockets. When the coin failed to appear, attention was focused once more on poor Lebeau. 　　"Surely you will not persist in your refusal’?" the attorney demanded. Lebeau made no reply. Grandin stalked（高视阔步地走）out of the room in anger. No one addressed another word to Lebeau and, amid the pitying stares of his friends, he walked out with the hangdog（自觉有罪的）air of a prisoner and returned to his home. 　　From that day, Lebeau was a disgraced man. People averted（转移）their eyes when they met him. He grew poorer, and when his wife died not long afterward no one knew whether it was from want（贫困）or shame. 　　A few years later, when the incident had become almost legendary （传奇般的）, Grandin made some alterations（改动）in his house. A workman found the gold coin, buried in dirt between planks（地板木条）of the floor in the room where the reunion had been held. 　　Pompous though he was, Grandin was a just man and now that he had proof that Lebeau was innocent he was quick to make amends（赔罪）. Hurrying to Lebeau’ s humble house, he told him of the amazing discovery of the coin and apologized for having suspected him. 　　“But,” he said, "you knew that the gold piece was not on your person why did you not allow yourself to be searched?" Lebeau, shabby（衣衫褴褛的），old before his time, looked at Grandin blankly（毫无表情的）.“Because I was a thief,” he said brokenly. “For weeks my family and I had not had enough to eat—any my pockets were full of food that I had taken from the table to carry home to my wife and hungry children.” 1.The main idea of the lst paragraph is that____.

The Lost Gold Piece 　　After the First World War, a small group of veterans（老兵）returned to their village in France. Most of them managed to get along quite well, but one—Francois Lebeau, who had been gassed （毒气中毒的）and never recovered his strength—was unable to work regularly. In time（终于）he became poverty-stricken. Yet he was too proud to accept charity from the people in the village. 　　Once each year the veterans held a reunion dinner. On one of these occasions they met in the home of Jules Grandin, who had made a good deal of money and had grown fat and pompous. Grandin produced a curiosity—a large coin on whose age, rarity and value he dwelt（详述）at some length. Each man examined it with interest as it passed around the long table. All, however, had drunk wine freely and the room was resounded with noisy talk, so that the gold piece was soon forgotten. Later, when Grandin remembered it and asked for it , the coin was missing. 　　Instantly there arose a hubbub（喧嚷）of questions and denials. Finally the village attorney（律师）suggested everyone be searched, to which all agreed—except Lebeau. His companions looked at him with surprise. 　　“You refuse, then?” asked Grandin. 　　Lebeau flushed, “Yes,” he said, “I can’t allow it.” 　　“Do you realize,” asked the owner of the gold piece, “what your refusal implies?” 　　“I did not steal the gold piece, and I will not submit to such a search,” Lebeau answered. 　　One by one, the rest of the group turned out their pockets. When the coin failed to appear, attention was focused once more on poor Lebeau. 　　"Surely you will not persist in your refusal’?" the attorney demanded. Lebeau made no reply. Grandin stalked（高视阔步地走）out of the room in anger. No one addressed another word to Lebeau and, amid the pitying stares of his friends, he walked out with the hangdog（自觉有罪的）air of a prisoner and returned to his home. 　　From that day, Lebeau was a disgraced man. People averted（转移）their eyes when they met him. He grew poorer, and when his wife died not long afterward no one knew whether it was from want（贫困）or shame. 　　A few years later, when the incident had become almost legendary （传奇般的）, Grandin made some alterations（改动）in his house. A workman found the gold coin, buried in dirt between planks（地板木条）of the floor in the room where the reunion had been held. 　　Pompous though he was, Grandin was a just man and now that he had proof that Lebeau was innocent he was quick to make amends（赔罪）. Hurrying to Lebeau’ s humble house, he told him of the amazing discovery of the coin and apologized for having suspected him. 　　“But,” he said, "you knew that the gold piece was not on your person why did you not allow yourself to be searched?" Lebeau, shabby（衣衫褴褛的），old before his time, looked at Grandin blankly（毫无表情的）.“Because I was a thief,” he said brokenly. “For weeks my family and I had not had enough to eat—any my pockets were full of food that I had taken from the table to carry home to my wife and hungry children.” 2.Jules Granden was a____.

The Lost Gold Piece 　　After the First World War, a small group of veterans（老兵）returned to their village in France. Most of them managed to get along quite well, but one—Francois Lebeau, who had been gassed （毒气中毒的）and never recovered his strength—was unable to work regularly. In time（终于）he became poverty-stricken. Yet he was too proud to accept charity from the people in the village. 　　Once each year the veterans held a reunion dinner. On one of these occasions they met in the home of Jules Grandin, who had made a good deal of money and had grown fat and pompous. Grandin produced a curiosity—a large coin on whose age, rarity and value he dwelt（详述）at some length. Each man examined it with interest as it passed around the long table. All, however, had drunk wine freely and the room was resounded with noisy talk, so that the gold piece was soon forgotten. Later, when Grandin remembered it and asked for it , the coin was missing. 　　Instantly there arose a hubbub（喧嚷）of questions and denials. Finally the village attorney（律师）suggested everyone be searched, to which all agreed—except Lebeau. His companions looked at him with surprise. 　　“You refuse, then?” asked Grandin. 　　Lebeau flushed, “Yes,” he said, “I can’t allow it.” 　　“Do you realize,” asked the owner of the gold piece, “what your refusal implies?” 　　“I did not steal the gold piece, and I will not submit to such a search,” Lebeau answered. 　　One by one, the rest of the group turned out their pockets. When the coin failed to appear, attention was focused once more on poor Lebeau. 　　"Surely you will not persist in your refusal’?" the attorney demanded. Lebeau made no reply. Grandin stalked（高视阔步地走）out of the room in anger. No one addressed another word to Lebeau and, amid the pitying stares of his friends, he walked out with the hangdog（自觉有罪的）air of a prisoner and returned to his home. 　　From that day, Lebeau was a disgraced man. People averted（转移）their eyes when they met him. He grew poorer, and when his wife died not long afterward no one knew whether it was from want（贫困）or shame. 　　A few years later, when the incident had become almost legendary （传奇般的）, Grandin made some alterations（改动）in his house. A workman found the gold coin, buried in dirt between planks（地板木条）of the floor in the room where the reunion had been held. 　　Pompous though he was, Grandin was a just man and now that he had proof that Lebeau was innocent he was quick to make amends（赔罪）. Hurrying to Lebeau’ s humble house, he told him of the amazing discovery of the coin and apologized for having suspected him. 　　“But,” he said, "you knew that the gold piece was not on your person why did you not allow yourself to be searched?" Lebeau, shabby（衣衫褴褛的），old before his time, looked at Grandin blankly（毫无表情的）.“Because I was a thief,” he said brokenly. “For weeks my family and I had not had enough to eat—any my pockets were full of food that I had taken from the table to carry home to my wife and hungry children.” 3.A general search was suggested and agreed to, but Francois Lebeau ____.

The Lost Gold Piece 　　After the First World War, a small group of veterans（老兵）returned to their village in France. Most of them managed to get along quite well, but one—Francois Lebeau, who had been gassed （毒气中毒的）and never recovered his strength—was unable to work regularly. In time（终于）he became poverty-stricken. Yet he was too proud to accept charity from the people in the village. 　　Once each year the veterans held a reunion dinner. On one of these occasions they met in the home of Jules Grandin, who had made a good deal of money and had grown fat and pompous. Grandin produced a curiosity—a large coin on whose age, rarity and value he dwelt（详述）at some length. Each man examined it with interest as it passed around the long table. All, however, had drunk wine freely and the room was resounded with noisy talk, so that the gold piece was soon forgotten. Later, when Grandin remembered it and asked for it , the coin was missing. 　　Instantly there arose a hubbub（喧嚷）of questions and denials. Finally the village attorney（律师）suggested everyone be searched, to which all agreed—except Lebeau. His companions looked at him with surprise. 　　“You refuse, then?” asked Grandin. 　　Lebeau flushed, “Yes,” he said, “I can’t allow it.” 　　“Do you realize,” asked the owner of the gold piece, “what your refusal implies?” 　　“I did not steal the gold piece, and I will not submit to such a search,” Lebeau answered. 　　One by one, the rest of the group turned out their pockets. When the coin failed to appear, attention was focused once more on poor Lebeau. 　　"Surely you will not persist in your refusal’?" the attorney demanded. Lebeau made no reply. Grandin stalked（高视阔步地走）out of the room in anger. No one addressed another word to Lebeau and, amid the pitying stares of his friends, he walked out with the hangdog（自觉有罪的）air of a prisoner and returned to his home. 　　From that day, Lebeau was a disgraced man. People averted（转移）their eyes when they met him. He grew poorer, and when his wife died not long afterward no one knew whether it was from want（贫困）or shame. 　　A few years later, when the incident had become almost legendary （传奇般的）, Grandin made some alterations（改动）in his house. A workman found the gold coin, buried in dirt between planks（地板木条）of the floor in the room where the reunion had been held. 　　Pompous though he was, Grandin was a just man and now that he had proof that Lebeau was innocent he was quick to make amends（赔罪）. Hurrying to Lebeau’ s humble house, he told him of the amazing discovery of the coin and apologized for having suspected him. 　　“But,” he said, "you knew that the gold piece was not on your person why did you not allow yourself to be searched?" Lebeau, shabby（衣衫褴褛的），old before his time, looked at Grandin blankly（毫无表情的）.“Because I was a thief,” he said brokenly. “For weeks my family and I had not had enough to eat—any my pockets were full of food that I had taken from the table to carry home to my wife and hungry children.” 　4.When Lebeau still refused to be searched,____.

The Lost Gold Piece 　　After the First World War, a small group of veterans（老兵）returned to their village in France. Most of them managed to get along quite well, but one—Francois Lebeau, who had been gassed （毒气中毒的）and never recovered his strength—was unable to work regularly. In time（终于）he became poverty-stricken. Yet he was too proud to accept charity from the people in the village. 　　Once each year the veterans held a reunion dinner. On one of these occasions they met in the home of Jules Grandin, who had made a good deal of money and had grown fat and pompous. Grandin produced a curiosity—a large coin on whose age, rarity and value he dwelt（详述）at some length. Each man examined it with interest as it passed around the long table. All, however, had drunk wine freely and the room was resounded with noisy talk, so that the gold piece was soon forgotten. Later, when Grandin remembered it and asked for it , the coin was missing. 　　Instantly there arose a hubbub（喧嚷）of questions and denials. Finally the village attorney（律师）suggested everyone be searched, to which all agreed—except Lebeau. His companions looked at him with surprise. 　　“You refuse, then?” asked Grandin. 　　Lebeau flushed, “Yes,” he said, “I can’t allow it.” 　　“Do you realize,” asked the owner of the gold piece, “what your refusal implies?” 　　“I did not steal the gold piece, and I will not submit to such a search,” Lebeau answered. 　　One by one, the rest of the group turned out their pockets. When the coin failed to appear, attention was focused once more on poor Lebeau. 　　"Surely you will not persist in your refusal’?" the attorney demanded. Lebeau made no reply. Grandin stalked（高视阔步地走）out of the room in anger. No one addressed another word to Lebeau and, amid the pitying stares of his friends, he walked out with the hangdog（自觉有罪的）air of a prisoner and returned to his home. 　　From that day, Lebeau was a disgraced man. People averted（转移）their eyes when they met him. He grew poorer, and when his wife died not long afterward no one knew whether it was from want（贫困）or shame. 　　A few years later, when the incident had become almost legendary （传奇般的）, Grandin made some alterations（改动）in his house. A workman found the gold coin, buried in dirt between planks（地板木条）of the floor in the room where the reunion had been held. 　　Pompous though he was, Grandin was a just man and now that he had proof that Lebeau was innocent he was quick to make amends（赔罪）. Hurrying to Lebeau’ s humble house, he told him of the amazing discovery of the coin and apologized for having suspected him. 　　“But,” he said, "you knew that the gold piece was not on your person why did you not allow yourself to be searched?" Lebeau, shabby（衣衫褴褛的），old before his time, looked at Grandin blankly（毫无表情的）.“Because I was a thief,” he said brokenly. “For weeks my family and I had not had enough to eat—any my pockets were full of food that I had taken from the table to carry home to my wife and hungry children.” 5.Lebeau did not allow himself to be searched because____.