In the first place it may be noted12 that the Latin equivalent of the phrase was not, as might be expected, Episcopus puerilis, but Episcopus puerorum, suggesting that the boy, if boy he was, was elevated above his compeers and possessed13 perhaps some jurisdiction14 over them. There is no question of the access of dignity, but the amount of authority enjoyed by him would have depended on the humour of his fellows, and boys are not always docile15 subjects even of rulers of their own election. This, however, is a minor16 consideration, since the Boy-Bishop, when we first make his acquaintance, has already emerged from the obscurity of school and playground, and made good his claim to the homage18 of superiors in age and station. Hence the term "Boy-Bishop" appears to define more accurately19 than its Latin analogue20 the rank and privileges of the immature21 prelate.
It seems to lie in the nature of things that the Boy-Bishop was originally an institution of the boys themselves, the chief figure in a game in which they aped, as children so commonly do, the procedure of their elders, and that, in course of time, those elders, for reasons deemed good and sufficient, extended their patronage22 to the innocent parade, and made it a constituent23 of their own festal round.
In tracing the migration24 of the custom from the precincts to the interior of the church we must not forget the tradition of the Roman Saturnalia, with the season and spirit of which it accorded, and to which the Christian25 festival, with its greater purity and decorum, may have been prescribed as an antidote26. The pagan holiday was held on December 17th, and as the Sigillaria formed a continuation of it, the joyous27 celebration endured a whole week. The Boy-Bishop's term of office was yet longer, extending from St. Nicholas' Day (December 6th) to Holy Innocents' Day (December 28th).
The distinctive28 feature of the Saturnalia was the inversion29 of ordinary relationships; the world was turned upside down, and the licence that prevailed, by dint30 of long usage and inviolable sentiment, imparted to the merry-making a rough and even immoral31 character. Slaves assumed the position of masters, and masters of slaves; and the general nature of the observance is aptly described by the patron deity32 in Lucian's play on the subject: "During my reign of a week no one may attend to his business, but only to drinking, singing, playing, making imaginary kings, playing servants at table with their masters."
The advent33 of Christianity was impotent to arrest the annual scenes of disorder34; and, in some form or another—sometimes tolerated, sometimes the object of the Church's anathema—the tradition held its own down through the Dark Ages, and we meet with the substance of the Saturnalia, during the centuries immediately preceding the Reformation, in the burlesque35 festivals with which the rule of the Boy-Bishop has been often identified. We shall see presently how far this judgment36 is correct. An example will, no doubt, readily recur37 to the reader from a source to which we owe so many impressions of the Middle Ages, some true, others false or at least exaggerated—we mean the historical romances of Sir Walter Scott. That writer has introduced into "The Abbot" an Abbot of Unreason, and he explains in a note that "The Roman Catholic Church connived38 at the frolics of the rude vulgar, who, in almost all Catholic countries, enjoyed, or at least assumed, the privilege of making some Lord of the Revels39, who, under the name of the Abbot of Unreason, the Boy-Bishop, or the President of Fools, occupied the churches, profaned40 the holy places by a mock imitation of the sacred rites41, and sang indecent parodies42 of the hymns43 of the church." The last touch, at any rate, may be safely challenged as untrue, and the whole picture has the appearance of being largely overdrawn44. This is certainly the case as regards England, though there is evidence that on the Continent the Boy-Bishop celebration was, at certain times and in certain places, not free from objectionable features. In 1274 the Council of Salzburg was moved to prohibit the "noxii ludi quos vulgaris eloquentia Episcopus puerorum appellat" on the ground that they had produced great enormities. Probably this sentence referred to the accessories, such as immoral plays, but it is quite possible that the Boy-Bishop ceremonies themselves had degenerated45 into a farce46. As the Rex Stultorum festival was prohibited at Beverly Minster in 1371, we must conclude that similar extravagance and profanity had crept into Yuletide observances in this country. The festival of the Boy-Bishop, however, was conducted with a decency47 hardly to be expected in view of its apparent associations. It would seem, indeed, to have been an impressive and edifying48 function, and that reasonable exception can be taken to it only on the score of childishness, and the absence of any warrant from Scripture49, apart from the rather doubtful sanction of St. Paul's words, "The elder shall serve the younger."
There are weighty considerations on the other side. The medi?val Church derived50 stores of strength from its sympathetic attitude towards women and children and the illiterate51; and there was a sensible loss of vitality52 and interest when the ministry53 of the Church was curtailed54 to suit the common sense of a handful of statesmen, scholars, and philosophers. At the time the festival was abolished, opinion was divided even among the leaders of reform. Thus Archbishop Strype openly favoured the custom, holding that it "gave a spirit to the children," and was an encouragement to them to study in the hope of attaining55 some day the real mitre. Broadly speaking, then, the Boy-Bishop festival is evidence of the tender condescension56 of Holy Mother Church to little children, and it does not stand alone. At Eyton, Rutlandshire, and elsewhere, children were allowed to play in church on Holy Innocents' Day, possibly in the same way as at the "Burial of the Alleluia" in a church at Paris, where a chorister whipped a top, on which the word "Alleluia" was inscribed57, from one end of the choir58 to the other. As Mr. Evelyn White points out, this "quickening of golden praise," by its union of religious service and child's play, exactly reproduces the conditions of the Boy-Bishop festival. Certain it is that the festival was extraordinarily59 popular. There was hardly a church or school throughout the country in which it was not observed, and if we turn to the Northumberland Book cited in the foregoing chapter we shall find that provision was made for its celebration in the chapels61 of the nobility as well. The inventory62 is as follows:
"Imprimis, myter well garnished63 with perle and precious stones with nowches of silver and gilt64 before and behind.
"Item, iiij rynges of silver and gilt with four redde precious stones in them.
"Item, j pontifical65 with silver and gilt, with a blew stone in hytt.
"Item, j owche broken silver and gilt, with iiij precious stones and a perle in the myddes.
"Item, A Crosse with a staf of coper and gilt with the ymage of St. Nicholas in the myddes.
"Item, j vesture redde with lyons of silver with brydds of gold in the orferores of the same.
"Item, j albe to the same, with stars in the paro.[2]
"Item, j white cope stayned with cristells and orferes redde sylk with does of gold and white napkins about their necks.
"Item, j stayned cloth of the ymage of St. Nicholas.
"Item, iiij copes blue sylk with red orferes trayled with whitt braunches and flowers.
"Item, j tabard of skarlett and a hodde thereto lyned with whitt sylk.
"Item, A hode of Scarlett lyned with blue sylk."
There is an entry in the book showing upon what terms the custom was observed in the house of a great noble. When chapel60 was kept for St. Nicholas—St. Nicholas was, of course, the patron saint of boys—6s. 8d. was assigned to the Master of the Children for one of the latter. When, on the contrary, St. Nicholas "com out of the towne where my lord lyeth and my lord kepe no chapel," the amount is reduced to 3s. 4d.
Abbeys, cathedrals, and parish churches were equally forward in their recognition of the custom, and strove to celebrate it on a scale of the utmost splendour and magnificence. A list of ornaments66 for St. Nicholas contained in a Westminster inventory of the year 1388 comprises a mitre, gloves, surplice, and rochet for the Boy-Bishop, together with two albs, a cope embroidered67 with griffins and other beasts and playing fountains, a velvet68 cope with the new arms of England, a second mitre and a ring. In 1540 mention occurs of the "vjth mytre for St. Nicholas bisshope," and "a great blewe cloth with kyngs on horsse back for the St. Nicholas cheyre." At St. Paul's Cathedral twenty-eight copes were employed not only for the Boy-Bishop and his company, but for the Feast of Fools. The earliest inventory of the church—that of 1245—speaks of a mitre, the gift of John de Belemains, Prebendary of Chiswick, and a rich pastoral staff for the use of the Boy-Bishop. At York Minster were kept a "cope of tissue" for the Boy-Bishop, and ten for his attendants, while an inventory made in 1536 at Lincoln refers to "a coope of rede velvett with rolles and clowdes ordeyned for the barne bisshop with this scripture The hye way is best." Typical of many other places, the custom was observed at Winchester, Durham, Salisbury, and Exeter Cathedrals; at the Temple Church, London (1307); St. Benet-Fynck; St. Mary Woolnoth; St. Catherine, near the Tower of London; St. Peter Cheap; St. Mary-at-Hill, Billingsgate; Rotherham; Sandwich, St. Mary; Norwich, St. Andrew's and St. Peter Mancroft; Elsing College, Winchester; Eton and Winchester Colleges; Magdalen College, Oxford69, and King's College, Cambridge; Witchingham, Norfolk (1547); Great St. Mary, Cambridge (1503); Hadleigh, Suffolk; North Elmham, Norfolk (1547). When the goods of Great St. Mary, Cambridge, were sold, in May 1560, among the rest were the following: "It. ye rede cote and qwood yt St. Nicholas dyd wer the color red. It. the vestement and cope yt Seynt Nicholas dyd wer. Also albs for the children."
Recapitulating70, the vestments and ornaments of the Boy-Bishop and his attendants, as gleaned71 from these and similar sources, were: (i) Mitre; (ii) Crosier or Pastoral Staff; (iii) Ring; (iv) Gloves; (v) Sandals; (vi) Cope; (vii) Pontifical; (viii) Banner; (ix) Tabard; (x) Hood72; (xi) Cloth for St. Nicholas' Chair; (xii) Alb; (xiii) Chasuble; (xiv) Rochet; (xv) Surplice; (xvi) Tunicle; (xvii) Worsted Robe.
Usually the Boy-Bishop was chosen from the choristers of the cathedral, collegiate or other church by the choristers themselves; but at York, after 1366, and possibly elsewhere, the position fell, as of right, to the senior chorister. The date of the election was the Eve of St. Nicholas, when the boys assembled for an entertainment, and gloves were presented to the Boy-Bishop. On St. Nicholas' Day the boys accompanied the youthful prelate to the church; and we learn from the Sarum Use that the order in which the procession entered the choir was as follows: First the Dean and Canons, then the Chaplain, and lastly the Boy-Bishop and his Prebendaries, who thus took the place of honour. The Bishop being seated, the other children ranged themselves on opposite sides of the choir, where they occupied the uppermost ascent73, whilst the Canons bore the incense74 and the Petit Canons the tapers75. The first vespers of their patron saint having been sung by the boys, they marched the same evening through the precincts, or parish, the Bishop bestowing76 his fatherly blessings77 and such other favours as were becoming his dignity.
The statutes79 of St. Paul's Cathedral show that, as early as 1262, the rules underwent some modification80. It was thought that the celebration tended to lower the reputation of the church; so it was ordained81 that the Boy-Bishop should select his own ministers, who were to carry the censer and the tapers, and they were to be no longer the Canons, but "Clerks of the Third Form," i.e., his fellow-choristers. But the practice remained for the Boy-Bishop to be entertained on the Eve of St. John the Evangelist either at the Deanery or at the house of the Canon-in-residence. Should the Dean be the host, fifteen of the Boy-Bishop's companions were included in the invitation. The Dean, too, found a horse for the Boy-Bishop, and each of the Canons a horse for one of his attendants, to enable them to go in procession—a show formally abolished by proclamation on July 25, 1542, but, nevertheless, retained for some years owing to the attachment82 of the citizens to the ancient custom.
The question has been raised—Did the Boy-Bishop say mass? The proclamation of Henry VIII. distinctly affirms that he did, but there is reason to suspect the truth of the statement. In the York Missal, published by the Surtees Society, there is a rubric directing the Boy-Bishop to occupy the episcopal throne during mass—a proof that he cannot have been the celebrant. But the Boy-Bishop, if he did not officiate at the altar, unquestionably preached the sermon. The statutes of Dean Colet for the government of his school enjoin83 that "all the children shall every Childermas Day come to Paule's Churche, and heare the chylde bishop sermon, and after be at hygh masse and each of them offer 1d. to the chylde bysshop." Specimens84 of the sermons preached on Holy Innocents' Day have come down to us from the reigns9 of Henry VIII. and Mary, and are of extreme interest. They, indeed, go far to justify85 the custom as a mode of inculcating virtue86 and, particularly, reverence87 in the minds of the auditors88. The earlier discourse89 appears to have been prepared by one of the Almoners of St. Paul's, and the "bidding prayer" contains a quaint17 allusion90 to "the ryghte reverende fader and worshypfull lorde my broder Bysshop of London, your dyocesan, also my worshypfull broder, the Deane of this Cathedral Churche." The later discourse was pronounced by "John Stubs, Querester, on Childermas-Day at Gloceter, 1558," and, most appropriately, based on the text, "Except you be convertyd and made lyke unto lytill children," etc. Referring to the "queresters" and children of the song school, the preacher remarks, with a touch of delightful91 humour, "Yt is not so long sens I was one of them myself"; and, in explaining the significance of Childermas, adverts92 to the Protestant martyrs93, who, alas94! are without "the commendacion of innocency95." It may be added that, according to the testimony96 of the Exeter Ordinale, the Boy-Bishop, on St. Nicholas' Day, censed the altar of the Holy Innocents, recited prayers, read the Little Chapter at Lauds97 "in a modest voice," and gave the Benediction98.
We have seen that Dean Colet required his scholars to contribute, each one, a penny to the Boy-Bishop. At Norwich annual payments were made by all the officials of the cathedral church to the Boy-Bishop and his clerks on St. Nicholas' Day, and the expenses of the feast were defrayed by the Almoner out of the revenues of the chapter. An account of Nicholas of Newark, Boy-Bishop of York in 1396, shows that, besides gifts in the church, donations were received from the Canons, the monasteries99, noblemen, and other benefactors100. On the Octave he repaired, accompanied by his train, to the house of Sir Thomas Utrecht, from whom he obtained "iijs. iiijd."; on the second Sunday he went still farther afield, including in his perambulation the Priories of Kirkham, Malton, Bridlington, Walton, Baynton, and Meaux. En route, he waited on the Countess of Northumberland at Leconfield, and was graciously rewarded with a gold ring and twenty shillings.
These "visitations" seem to have been characterized by feasting and merriment and some undesirable101 mummery. Puttenham, in his "Arte of Poesie" (1589), observes: "On St. Nicholas' night, commonly, the scholars of the country make them a Bishop, who, like a foolish boy, goeth about blessing78 and preaching with such childish terms as make the people laugh at his foolish counterfeit102." In some quarters regulations were in force to preclude103 such levity104. At Exeter, for example, one of the Canons was appointed to look after the Boy-Bishop, who was to have for his supper a penny roll, a small cup of mild cider, two or three pennyworths of meat, and a pennyworth of cheese or butter. He might ask not more than six of his friends to dine with him at the Canon's room, and their dinner was to cost not more than fourpence a head. He was not to run about the streets in his episcopal gloves, and he was obliged to attend choir and school the next day like the other choristers.
It may be remarked that the Boy-Bishop proceedings105 had their counterpart in the girls' observance of St. Catherine's Day; and the phrase "going a-Kathering" expressed the same sort of alms-seeking as attended the ceremonies in honour of St. Nicholas.
In its palmy days the festival of the Boy-Bishop was favoured not only by the people, but by the monarch106. Edward I. and Henry VI. gave their patronage to the custom, and the latter is said to have followed the example of his progenitors107 in so doing.
However, in 1542, Henry VIII. "by the advys of his Highness' counsel," saw fit to order its abolition108, which he did in the following terms:
"Whereas heretofore dyuers and many superstitions110 and chyldysh obseruances haue been used, and yet to this day are obserued and kept, in many and sundry111 partes of this realm, as vpon St. Nicholas, Saint Catherine, Saint Clement112, the holie Innocents, and such-like holie daies, children be strangelie decked and apparayled to counterfeit Priests, Bishopes, and Women, and so be ledde with Songes and dances from house to house, blessing the people and gathering113 of money; and boyes do singe114 masse and preache in the pulpitt, with other such onfittinge and inconuenient vsages which tend rather to derysyon than enie true glorie of God, or honour of his Sayntes: the Kynges maiestie, therefore, myndynge nothinge so muche as to aduance the true glory of God without vain superstition109, wylleth and commandeth that from henceforth all such superstitious115 obseruations be left and clerely extinguished throu'out all his realme and dominions116 for as moche as the same doth resemble rather the vnlawfull superstition of gentilitie than the pure and sincere religion of Christ."
The allegation that boys dressed up as women is confirmed by a Compotus roll of St. Swithin's Priory at Winchester (1441), from which it appears that the boys of the monastery117, along with the choristers of St. Elizabeth's Collegiate Chapel, near the city, played before the Abbess and Nuns118 of St. Mary's Abbey—attired "like girls."
The custom was restored by an edict of Bishop Bonner on November 13, 1554, much to the satisfaction of the populace; and the spectacle of the Boy-Bishop riding in pontificalibus—this was in 1556—all about the Metropolis119 gave currency to the saying—"St. Nicholas yet goeth about the city." Foxe tells us that at Ipswich the Master of the Grammar School led the Boy-Bishop through the streets for "apples and belly-cheer; and whoso would not receive him he made heretics, and such also as would not give his faggot for Queen Mary's child." (By this expression, which was common during this reign, was intended the Boy-Bishop; the Queen had, of course, no child of her own.) Amidst the sundry and manifold changes that marked the accession of Elizabeth the Boy-Bishop again went down; and the memory of the festival lingered only in certain usages like that at Durham, where the boys paraded the town on May-day, arrayed in ancient copes borrowed from the Cathedral.
On one or two points connected with the subject there prevails some degree of misapprehension, and thus it will be well—very briefly—to touch upon them. It is not now believed that the effigy120 in Salisbury Cathedral—"the child so great in clothes"—which led to the publication, in 1646, of Gregorie's famous treatise121, is that of a Boy-Bishop, who died during his term of office and was buried with episcopal honours. There are similar small effigies122 of knights123 and courtiers. Nor, again, does it seem correct to state that the Boy-Bishop might present to any prebend that became vacant between St. Nicholas' and Holy Innocents' day. This usage, if it existed at all, was apparently124 confined to the Church of Cambray.
On the other hand, the Eton Ad Montem ceremony has the look of genuine descent from the older festival, with which it has numerous features in common. The Boy-Bishop custom, it will be remembered, was observed at the College.
Finally, reference may be made to the coinage of tokens, some of them grotesque125, which bore the inscription126 Moneta Epi Innocentium, or the like, together with representations of the slaughter127 of the innocents, the bishop in the act of giving his blessing, and similar scenes. Opinions differ as to the purpose for which these tokens, which date from the fourteenth and fifteenth centuries, were struck, but it is extremely probable that they were designed to commemorate128 the Boy-Bishop solemnity. Barnabe Googe's Popish Kingdom tells of
"St. Nicholas money made to give to maidens129 secretlie,"
and in the imperfect state of human society this may have been, at times, their incongruous destiny.
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1
nurture
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| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
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2
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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3
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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4
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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5
derides
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| v.取笑，嘲笑( deride的第三人称单数 ) | |
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6
fulsome
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| adj.可恶的，虚伪的，过分恭维的 | |
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7
panegyric
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| n.颂词，颂扬 | |
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8
censure
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| v./n.责备；非难；责难 | |
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9
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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10
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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noted
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| adj.著名的，知名的 | |
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13
possessed
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| adj.疯狂的；拥有的，占有的 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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docile
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| adj.驯服的，易控制的，容易教的 | |
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16
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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17
quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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accurately
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| adv.准确地，精确地 | |
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analogue
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| n.类似物；同源语 | |
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immature
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| adj.未成熟的，发育未全的，未充分发展的 | |
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patronage
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| n.赞助，支援，援助；光顾，捧场 | |
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constituent
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| n.选民；成分，组分；adj.组成的，构成的 | |
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migration
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| n.迁移，移居，（鸟类等的）迁徙 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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antidote
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| n.解毒药，解毒剂 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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distinctive
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| adj.特别的，有特色的，与众不同的 | |
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inversion
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| n.反向，倒转，倒置 | |
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dint
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| n.由于，靠；凹坑 | |
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immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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advent
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| n.(重要事件等的)到来，来临 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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burlesque
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| v.嘲弄，戏仿；n.嘲弄，取笑，滑稽模仿 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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recur
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| vi.复发，重现，再发生 | |
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connived
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| v.密谋 ( connive的过去式和过去分词 )；搞阴谋；默许；纵容 | |
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revels
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| n.作乐( revel的名词复数 )；狂欢；着迷；陶醉v.作乐( revel的第三人称单数 )；狂欢；着迷；陶醉 | |
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profaned
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| v.不敬( profane的过去式和过去分词 )；亵渎，玷污 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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42
parodies
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| n.拙劣的模仿( parody的名词复数 )；恶搞；滑稽的模仿诗文；表面上模仿得笨拙但充满了机智用来嘲弄别人作品的作品v.滑稽地模仿，拙劣地模仿( parody的第三人称单数 ) | |
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43
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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44
overdrawn
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| 透支( overdraw的过去分词 )； (overdraw的过去分词) | |
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45
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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46
farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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47
decency
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| n.体面，得体，合宜，正派，庄重 | |
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48
edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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49
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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50
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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51
illiterate
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| adj.文盲的；无知的；n.文盲 | |
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52
vitality
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| n.活力，生命力，效力 | |
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53
ministry
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| n.(政府的)部；牧师 | |
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54
curtailed
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| v.截断，缩短( curtail的过去式和过去分词 ) | |
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55
attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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56
condescension
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| n.自以为高人一等，贬低(别人) | |
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57
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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58
choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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59
extraordinarily
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| adv.格外地；极端地 | |
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60
chapel
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| n.小教堂，殡仪馆 | |
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61
chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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62
inventory
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| n.详细目录，存货清单 | |
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63
garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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64
gilt
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| adj.镀金的；n.金边证券 | |
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65
pontifical
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| adj.自以为是的，武断的 | |
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66
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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67
embroidered
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| adj．绣花的 | |
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68
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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69
Oxford
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| n.牛津（英国城市） | |
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70
recapitulating
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| v.总结，扼要重述( recapitulate的现在分词 ) | |
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71
gleaned
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| v.一点点地收集（资料、事实）( glean的过去式和过去分词 )；（收割后）拾穗 | |
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72
hood
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| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
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73
ascent
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| n.(声望或地位)提高；上升，升高；登高 | |
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74
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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75
tapers
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| （长形物体的）逐渐变窄( taper的名词复数 )； 微弱的光； 极细的蜡烛 | |
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76
bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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77
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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78
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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79
statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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80
modification
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| n.修改，改进，缓和，减轻 | |
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81
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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82
attachment
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| n.附属物，附件；依恋；依附 | |
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83
enjoin
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| v.命令；吩咐；禁止 | |
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84
specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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85
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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86
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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87
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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88
auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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89
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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90
allusion
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| n.暗示，间接提示 | |
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91
delightful
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| adj.令人高兴的，使人快乐的 | |
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92
adverts
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| advertisements 广告，做广告 | |
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93
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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94
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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95
innocency
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| 无罪，洁白 | |
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96
testimony
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| n.证词；见证，证明 | |
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97
lauds
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| v.称赞，赞美( laud的第三人称单数 ) | |
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98
benediction
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| n.祝福；恩赐 | |
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99
monasteries
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| 修道院( monastery的名词复数 ) | |
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100
benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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101
undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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102
counterfeit
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| vt.伪造，仿造；adj.伪造的，假冒的 | |
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103
preclude
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| vt.阻止，排除，防止；妨碍 | |
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104
levity
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| n.轻率，轻浮，不稳定，多变 | |
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105
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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106
monarch
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| n.帝王，君主，最高统治者 | |
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107
progenitors
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| n.祖先( progenitor的名词复数 )；先驱；前辈；原本 | |
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108
abolition
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| n.废除，取消 | |
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109
superstition
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| n.迷信，迷信行为 | |
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110
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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111
sundry
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| adj.各式各样的，种种的 | |
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112
clement
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| adj.仁慈的；温和的 | |
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113
gathering
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| n.集会，聚会，聚集 | |
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114
singe
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| v.(轻微地)烧焦；烫焦；烤焦 | |
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115
superstitious
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| adj.迷信的 | |
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116
dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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117
monastery
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| n.修道院，僧院，寺院 | |
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118
nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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119
metropolis
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| n.首府；大城市 | |
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120
effigy
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| n.肖像 | |
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121
treatise
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| n.专著；(专题)论文 | |
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122
effigies
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| n.（人的）雕像，模拟像，肖像( effigy的名词复数 ) | |
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123
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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124
apparently
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| adv.显然地；表面上，似乎 | |
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125
grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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126
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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127
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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128
commemorate
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| vt.纪念，庆祝 | |
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129
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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