The examples on which Sir John Lubbock relies have been taken from Dulaure’s work on ancient religions, but they are more fully10 detailed11 in the “Histoire de la Prostitution” by M. Pierre Dufour, and they certainly form one of the most remarkable12 chapters in the history of morals.
According to Herodotus,231 every woman born in Babylonia was obliged by law, once in her life, to submit to the embrace of a stranger. Those who were gifted with beauty of face or figure soon completed this offering to Venus, but of the others some had to remain in the sacred enclosure for several years before they were able to obey the law. This statement of Herodotus is confirmed by the evidence150 of Strabo, who says the custom dated from the foundation of the city of Babylon.
The compulsory13 prostitution of Babylonia was connected with the worship of Mylitta, and wherever this worship spread it was accompanied by the sexual sacrifice. Strabo relates232 that in Armenia the sons and daughters of the leading families were consecrated14 to the service of Ana?tis for a longer or shorter period. Their duty was to entertain strangers, and those females who had received the greatest number were on their return home the most sought after in marriage. The Ph?nician worship of Astarté was no less distinguished16 by sacred prostitution, to which was added a promiscuous intercourse between the sexes during certain religious fêtes, at which the men and women exchanged their garments. The Ph?nicians carried the custom to the Isle17 of Cyprus, where the worship of their great goddess, under the name of Venus, became supreme18.
According to a popular legend the women of Amathonte, afterwards noted19 for its temple, were originally known for their chastity. When, therefore, Venus was cast by the waves naked on their shores, they treated her with disdain20, and as a punishment they were commanded to prostitute themselves to all comers, a command which they obeyed with so much reluctance21 that the goddess changed them into stone. With their worship of Astarté or Venus, the Ph?nicians introduced sacred prostitution into all their Colonies. St. Augustine says that, at Carthage, there were three Venuses rather than one: one of the151 virgins22, another of the married women, and a third of the courtesans, to the last of whom it was that the Ph?nicians sacrificed the chastity of their daughters before they were married. It was the same in Syria. At Byblos during the fêtes of Adonis, after the ceremony which announced the resurrection of the God, every female worshipper had to sacrifice to Venus either her hair or her person. Those who preferred to preserve the former adjourned23 to the sacred enclosures, where they remained for a whole day for the purpose of prostituting themselves.
The same curious custom appears to have been practised in Media and Persia, and among the Parthians. The Lydians were particularly noted for the zeal24 with which they practised the rites25 of Venus. They did not limit their observance to occasional attendance at the sacred fêtes, but, says Herodotus, they devoted26 themselves to the goddess, and practised, for their own benefit, the most shameless prostitution. It is related that a magnificent monument to Alyattes, the father of Cr?sus, was built by the contributions of the merchants, the artisans, and the courtesans, and that the portion of the monument erected27 with the sum furnished by the courtesans much exceeded both the other parts built at the expense of the artisans and merchants.
Some writers deny that sacred prostitution was practised in Egypt, but the great similarity between the worship of Osiris and Isis and that of Venus and Adonis renders the contrary opinion highly probable. On their way to the fêtes of Isis at Bubastis the female pilgrims executed indecent dances when the vessels152 passed the villages on the banks of the river. “These obscenities,” says Dufour, “were only such as were about to happen at the temple, which was visited each year by seven hundred thousand pilgrims, who gave themselves up to incredible excesses.” Strabo asserts that a class of persons called pellices (harlots) were dedicated28 to the service of the patron deity29 of Thebes, and that they “were permitted to cohabit with anyone they chose.” It is true that Sir Gardner Wilkinson233 treats this account as absurd, on the ground that the women, many of whom were the wives and daughters of the noblest families, assisted in the most important ceremonies of the temple. This fact is, however, quite consistent with Strabo’s statement, which may have referred to an inferior class of female servitors, and considering the customs of allied30 peoples, it is more likely to be true than the reverse. The testimony31 of Herodotus is certainly opposed to that of Strabo. But the former acknowledges that he did not reveal all that he knew of the secrets of Egyptian worship, and we must, therefore, receive with some hesitation32 his assertion that “the Egyptians are the first who, from a religious motive33, have forbidden commerce with women in the sacred places, or even entrance there after having known them, without being first cleansed34.” The Greek historian adds—“Almost all other peoples, except the Egyptians and the Greeks, have commerce with women in the sacred places; or, when they rise from them, they enter there without being washed.” Whatever may be the truth as to the inhabitants of ancient Egypt, at the present day153 the dancing girls of that country, who are also prostitutes, attend the religious festivals just as the ancient devotees of Astarté are said to have done.
If we test the value of Herodotus’ evidence on the matter in question by what is known of Grecian customs, it will have little weight. Sacred prostitution at Athens was under the patronage35 of Venus Pandemos, who is said to have been the first divinity that Theseus caused the people to adore, or, at least, to whom a statue was erected on the public place. The fêtes of that goddess were celebrated36 on the fourth day of each month, a chief part in them being assigned to the prostitutes, who then exercised their calling only for the profit of the goddess, and they expended37 in offerings the money which they had gained under her auspices38. At the height of its prosperity the temple of Venus at Corinth had, according to Strabo, one thousand courtesans. It was a common custom in Greece to consecrate15 to Venus a certain number of young girls, when it was desired to render the goddess favourable39, or when she had granted the prayers addressed to her.
The ordinary Athenian prostitutes appear to have been dedicated to the public service, and they were forbidden to leave the country without the consent of the Archons, who often accorded it only on having a guarantee that they would return. There would seem even to have been a College of Prostitutes, which was declared useful and necessary to the state. The story of the social influence of the heter? during the palmiest days of Greece is too well known to need repetition, and it will be found fully detailed in the pages of154 Dufour. The majority of the heter?, however, were far from being in the position of Aspasia, La?s, and others, who were the friends, and even instructors40, of statesmen and philosophers. Although they were allowed some of the rights of citizenship41, they were often treated with implacable rigour by the Areopagus, and their children were condemned42 to the same ignominy as themselves. Curiously43 enough, the chief accusation44 against the prostitutes was their irreligion, and although they were priestesses in some temples, from others they were rigidly45 excluded.
Among the Romans the prostitute class held a much lower position in public opinion than with the Greeks, and for a long time its members were treated as below the attention of legislators, and were left to the arbitrary regulation of the police. They were classed with the slave population as civilly dead, and, having once become “infamous,” the moral stain was indelible. Dufour says, as to the religious character of Latin prostitution155—“The courtesans at Rome were not, as in Greece, kept at a distance from the altars. On the contrary, they frequented all the temples, in order, no doubt, to find their favourable chances of gain; they showed their gratitude46 to the divinity who had been propitious47 to them, and they brought to his sanctuary48 a portion of the gain which they believed they owed to him. Religion closed its eyes to this impure49 source of revenue and offerings; civil legislation did not intermeddle with these details of false devotion, which concerned only religion; and, thanks to that tolerance50, or rather the systematic51 abstention from judicial52 and religious control, sacred prostitution preserved at Rome nearly its primitive53 features, with this difference, nevertheless, that it was always confined to the class of courtesans, and that, instead of being an integral part of worship, it was a foreign accessory to it.” According to some Roman writers, however, Acca Laurentia (the foster-mother of Romulus and Remus), in whose honour the Lupercales were instituted, was a prostitute, and the fêtes of Flora54 had a similar origin. The goddess of flowers was originally a courtesan, who made an enormous fortune, which she left to the state. Her legacy55 was accepted, and the Senate, in gratitude, decreed that the name of Flora should be inscribed56 in the fastes of the state, and that solemn fêtes should perpetuate57 the memory of her generosity58. These fêtes always preserved a remembrance of their origin, and were accompanied by the most scandalous scenes, which were publicly enacted59 in the circus.
The religious prostitutes of antiquity60 find their counterparts in the dancing girls attached to the Hindoo temples. These “female slaves of the idol61” are girls who have been dedicated to the temple service, often by their own parents, and they act both as dancing girls and courtesans. Notwithstanding their calling, they are treated with great respect, and such would seem always to have been the case, if we may judge by the ancient legend which relates that Gautama was entertained at Vesali by a lady of high rank who had the title of “Chief of the Courtesans.”234 No doubt the attention paid to the appearance and education of the temple prostitutes156 has much to do with the respect with which they are treated, the position accorded by the ancient Greeks to the superior class of heter? being due to an analogous62 cause.
Bishop63 Heber says, in relation to the Bayadêres of Southern India, that they differ considerably64 from the Nautch girls of the Northern Provinces, “being all in the service of different temples, for which they are purchased young, and brought up with a degree of care which is seldom bestowed on the females of India of any other class. This care not only extends to dancing and singing, and the other allurements65 of their miserable66 profession, but to reading and writing. Their dress is lighter67 than the bundle of red cloth which swaddles the figuranté of Hindostan, and their dancing is more indecent; but their general appearance and manner seemed to me far from immodest, and their air even more respectable than the generality of the lower classes of India.... The money which they acquire in the practice of their profession is hallowed to their wicked gods, whose ministers are said to turn them out without remorse68, or with a very scanty69 provision, when age or sickness renders them unfit for their occupation. Most of them, however, die young.” The Bishop adds,157 “I had heard that the Bayadêres were regarded with respect among the other classes of Hindoos, as servants of the gods, and that, after a few years’ service, they often marry respectably. But, though I made several inquiries70, I cannot find that this is the case; their name is a common term of reproach among the women of the country, nor could any man of decent caste marry one of their number.”235 The courtesans of Hindostan do not appear to be attached to the temples, but Tavernier relates that they made offerings to certain idols71, to whom they surrendered themselves when young to bring good fortune.
The chief facts connected with religious prostitution have now been given, and it remains72 only to show that this system has nothing to do with any custom of communal73 marriage, or promiscuous intercourse between the sexes, such as it is thought to give evidence of. Sir John Lubbock says that the life led by the courtesans attached to the Hindoo temples is not considered shameful74, because they continue the old custom of the country under religious sanction. This statement, however, is wholly inaccurate75, as the former existence of the custom referred to cannot be established. The social phenomena76 which are thought to establish that mankind has passed through a stage of promiscuity77 in the intercourse between the sexes are capable of totally different interpretation78. The ease with which any doctrine79 or practice, however absurd or monstrous80, will be accepted, if it possesses a religious sanction, would alone account for the respect entertained for religious prostitutes. But among a people who, like the Hindoos, view sexual immorality81 for personal gain with abhorrence82, such a calling, if it were based on so barbarous a custom as communal marriage, would inevitably83 lessen84 rather than increase that sentiment. On the other hand, if the religious position accorded to the temple prostitutes is connected with ideas which have a sacredness of their own, the158 respect will be greatly increased. And thus, in fact, it is. Probably no custom is more widely spread than the providing for a guest a female companion, who is usually a wife or daughter of the host. Such a connection with a stranger is permitted even among peoples who are otherwise jealous preservers of female chastity. This custom of sexual hospitality is said to have been practised by the Babylonians in the time of Alexander, although, according to the Roman historian, parents and husbands did not decline to accept money in return for the favours thus accorded. Eusebius asserts that the Ph?nicians prostituted their daughters to strangers, and that this was done for the greater glory of hospitality. So, also, we find that at Cyprus the women who devoted themselves to the good goddess walked about the shores of the island to attract the strangers who disembarked.
In the earliest phase of what is called sacred prostitution it was not every man who was entitled to enjoy its privileges. The Babylonian women, who were compelled to make a sacrifice of their persons once in their lives, submitted to the embraces only of strangers. In Armenia, also, strangers alone were entitled to seek sexual hospitality in the sacred enclosures at the temple of Ana?tis, and it was the same in Syria during the fêtes of Venus and Adonis. Dufour was struck by this fact, and, speaking of it, he says, “It may be thought surprising that the inhabitants of the country were so impressed with a worship in which their women had all the benefit of the mysteries of Venus.” He adds, however, that the former were not less interested than the latter in these159 mysteries. “The worship of Venus was in some sort stationary85 for the women, nomadic86 for the men, seeing that these could visit in turn the different fêtes and temples of the goddess, profiting everywhere, in these sensual pilgrimages, by the advantages reserved to guests and to strangers.”
Besides hospitality, the practice of which is, under ordinary circumstances, an almost sacred duty with uncultured peoples, there was another series of ideas associated with the system of sacred prostitution. In the East, the great aim of woman’s life is marriage and bearing children. We have a curious reference to this fact in the lament87 of the Hebrew women for Jephthah’s daughter, which appears to have been occasioned less by her death than by the recorded fact that “she knew no man.” When she heard of the vow88 made by her father, she said to him, “Let me alone two months, that I may go up and down upon the mountains and bewail my virginity, I and my fellows.” The desire of the wife, however, is not merely for children, but for a man-child, the necessity for which has given rise to the practice of adoption89; another custom which Sir John Lubbock believes to support his favourite doctrine of communal marriage. In India adoption is practised when a man has no son of his own, and it has a directly religious motive. Sir Thomas Strange shows that the Hindoo law of inheritance cannot be understood without reference to the belief that a man’s future happiness depends “upon the performance of his obsequies and the payment of his [spiritual] debts.” He who pays these debts is his heir; and, as160 “offerings from sons are more effectual than offerings from other persons, sons are first in order of succession.” Hence to have a son is to the Hindoo a sacred duty, and when his wife bears no children, or only daughters, he is compelled by his religious belief to adopt one. We can understand how anxious for a son women must be where those ideas prevail, and this anxiety has given rise to various curious ceremonies having for their object to prevent or cure sterility90. Some of these, which have been described by Dulaure and other writers, existed in Europe down to a comparatively recent period. In India, and probably in some other Eastern countries, they are still practised both by wives who have continued childless and by newly-married women, the latter offering to the Linga the sacrifice of their virginity.
This desire for children led to offerings being made to ensure the coveted91 blessing92, and to vows93 to be performed on its being obtained. The nature of the vow would undoubtedly94 have some reference to the thing desired; and, as related by an old Arabian traveller in India, “when a woman has made a vow for the purpose of having children, if she brings into the world a pretty daughter, she carries it to Bod (so they call the idol which they adore), and leaves it with him.” The craving95 for children was anciently as strong among Eastern peoples as it is at the present day, and it is much more probable that this, rather than a habit of licentiousness96, either of the women themselves or of the priests, led to the sacrifice at the shrine97 of Mylitta. If we are to believe Herodotus, the Babylonian women were in his time noted for161 their virtue98, although at a later period they would seem to have lost that characteristic.
The desire for children is directly opposed to the feeling which would operate in the case of communal marriage, where parents and children, having no special relation, no one would have any particular interest in preserving the issue of such intercourse. Among the uncultured peoples of the present era who the most nearly approach in their sexual relations to a state of communal marriage, the indifference99 to children is often apparent. Infanticide is very general, and abortion100 is often practised by the women to enable them to retain the favour of their husbands. The sacred prostitution, which is intimately connected with the craving for children, must, therefore, have originated at a time when a considerable advance had been made in social culture.
It would not be surprising if the ancient Babylonish custom had, of itself, resulted in a system of sacred prostitution. The act of sexual intercourse was in the nature of an offering to the Goddess of Fecundity101, and a life of prostitution in the service of the goddess might well come to be viewed as pleasing to her and as deserving of respect at the hands of her worshippers. We have an analogous phase of thought in the Japanese notion, that a girl who enters the Yoshiwara for the purpose of thus supporting her parents performs a highly meritorious102 act. In Armenia, as we have seen, children were devoted by their parents to the service of the great goddess for a term of years, and those who had received the most numerous favours from strangers were the most eagerly sought after in marriage on the expiration103 of162 that period. That dedication104 was in pursuance of a vow, which no doubt, like the vows of Indian women at the present day, would at first have relation to some sexual want, although thank-offerings of the same character would afterwards come to be presented by the worshippers of the goddess for blessings105 of any description. Thus Xenophon consecrated fifty courtesans to the Corinthian Venus, in pursuance of the vow which he had made when he besought106 the goddess to give him the victory in the Olympian games. Pindar makes Xenophon thus address these slaves of the goddess: “Oh, young damsels, who receive all strangers and give them hospitality, priestesses of the goddess Pitho in the rich Corinth, it is you who, in causing the incense107 to burn before the images of Venus and in invoking108 the mother of love, often merit for us her celestial109 aid, and procure110 for us the sweet moments which we taste on the luxurious111 couches where is gathered the delicate fruit of beauty.”
The legitimate112 inference to be made from what has gone before is that sacred prostitution sprang from the primitive custom of providing sexual hospitality for strangers, the agents by which it was carried out being supplied by the votaries113 of the deity under whose sanction the custom was placed. Assuming its existence, and the strong desire on the part of married women for children, which led them to sacrifice their own virginity as an offering to the Goddess of Fecundity, or to dedicate their daughters to her service, we have a perfect explanation of the custom of sacred prostitution. The duty of these “servants of the idol” would include the furnishing of hospitality to the strangers who visited the shrines114 and fêtes of the163 deity. These pilgrims became the guests of the deity, and she was bound to furnish them with the same hospitality as that which they would have met with if they had been entertained by private individuals. The piety115 of her worshippers enabled her to do this, either by devoting their daughters for a limited period to this sacred service, in return for which the reward of fecundity would be looked for, or by presenting them absolutely to the goddess in return for favours received at her hands. It is not surprising that among peoples having such notions, the temple courtesans were regarded with great respect, nor that those who had acted in that capacity with success were eagerly sought after as wives. It is more difficult to understand how sexual hospitality should have come to be placed under divine sanction. The difficulty vanishes, however, when the light in which the process of generation is viewed in the East is considered. That which by us is looked upon as due to a passionate116 impulse, was anciently (except among certain religious sects), and is still to the Eastern mind, an act of mysterious significance. The male organ of generation was the symbol of creative power, and the veneration117 in which it was held led to practices which to a modern European are nothing but disgusting, although to the Semite they partake of a purely118 religious character.
To pursue this subject further would be to enter upon the wide field of Phallic worship. Sufficient has, however, already been said to prove that sacred prostitution is only remotely connected, if at all, with communal marriage. The only apparent connection between them is the sexual hospitality to strangers164 which the former was established to supply; but the association is only apparent, as the providing of that hospitality is perfectly119 consistent with the recognition of the value of female chastity, and is quite independent of any ideas entertained as to marriage.
In conclusion, I may add that the opinion expressed by Sir John Lubbock,236 that the Grecian het?r? were more highly esteemed120 than the married women, because the former were originally countrywomen and relations, and the latter captives and slaves, is not consistent with the facts of the case. Any one conversant121 with the social customs of ancient Greece will be able to give a totally different explanation of that phenomenon. Marriage with foreign women was forbidden, and thus captives and slaves furnished the Greeks with concubines and prostitutes, while their wives were taken from among their own countrywomen. Even such was the case in the earliest heroic ages, when, says Mr. Gladstone, the intercourse between husband and wife was “thoroughly natural, full of warmth, dignity, reciprocal deference122, and substantial, if not conventional delicacy123.” The same writer says: “The relations of youth and maiden124 generally are indicated with extreme beauty and tenderness in the Iliad; and those of the unmarried woman to a suitor, or probable spouse125, are so portrayed126, in the case of the incomparable Nausicaa, as to show a delicacy and freedom that no period of history or state of manners can surpass.”
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endorse
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| vt.(支票、汇票等)背书，背署；批注；同意 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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utterly
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| adv.完全地，绝对地 | |
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licentious
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| adj.放纵的，淫乱的 | |
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intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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promiscuous
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| adj.杂乱的，随便的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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aboriginal
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| adj.（指动植物）土生的，原产地的，土著的 | |
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revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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compulsory
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| n.强制的，必修的；规定的，义务的 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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consecrate
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| v.使圣化，奉…为神圣；尊崇；奉献 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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isle
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| n.小岛，岛 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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noted
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| adj.著名的，知名的 | |
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disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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adjourned
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| （使）休会， （使）休庭( adjourn的过去式和过去分词 ) | |
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zeal
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| n.热心，热情，热忱 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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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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allied
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| adj.协约国的；同盟国的 | |
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testimony
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| n.证词；见证，证明 | |
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hesitation
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| n.犹豫，踌躇 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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patronage
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| n.赞助，支援，援助；光顾，捧场 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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auspices
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| n.资助，赞助 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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instructors
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| 指导者，教师( instructor的名词复数 ) | |
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citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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42
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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43
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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accusation
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| n.控告，指责，谴责 | |
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45
rigidly
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| adv.刻板地，僵化地 | |
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46
gratitude
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| adj.感激，感谢 | |
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47
propitious
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| adj.吉利的；顺利的 | |
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48
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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49
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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50
tolerance
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| n.宽容；容忍，忍受；耐药力；公差 | |
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51
systematic
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| adj.有系统的，有计划的，有方法的 | |
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52
judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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53
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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54
flora
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| n.(某一地区的)植物群 | |
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55
legacy
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| n.遗产，遗赠；先人(或过去)留下的东西 | |
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56
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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57
perpetuate
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| v.使永存，使永记不忘 | |
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58
generosity
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| n.大度，慷慨，慷慨的行为 | |
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59
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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60
antiquity
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| n.古老；高龄；古物，古迹 | |
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61
idol
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| n.偶像，红人，宠儿 | |
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62
analogous
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| adj.相似的；类似的 | |
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63
bishop
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| n.主教，（国际象棋）象 | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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65
allurements
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| n.诱惑( allurement的名词复数 )；吸引；诱惑物；有诱惑力的事物 | |
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66
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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67
lighter
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| n.打火机，点火器；驳船；v.用驳船运送；light的比较级 | |
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68
remorse
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| n.痛恨，悔恨，自责 | |
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69
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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71
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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72
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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73
communal
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| adj.公有的，公共的，公社的，公社制的 | |
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74
shameful
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| adj.可耻的，不道德的 | |
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75
inaccurate
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| adj.错误的，不正确的，不准确的 | |
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76
phenomena
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| n.现象 | |
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77
promiscuity
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| n.混杂，混乱；（男女的）乱交 | |
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78
interpretation
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| n.解释，说明，描述；艺术处理 | |
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79
doctrine
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| n.教义；主义；学说 | |
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80
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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81
immorality
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| n. 不道德, 无道义 | |
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82
abhorrence
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| n.憎恶；可憎恶的事 | |
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83
inevitably
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| adv.不可避免地；必然发生地 | |
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84
lessen
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| vt.减少，减轻；缩小 | |
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85
stationary
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| adj.固定的，静止不动的 | |
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86
nomadic
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| adj.流浪的；游牧的 | |
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87
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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88
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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89
adoption
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| n.采用，采纳，通过；收养 | |
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90
sterility
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| n.不生育，不结果，贫瘠，消毒，无菌 | |
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coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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94
undoubtedly
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| adv.确实地，无疑地 | |
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95
craving
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| n.渴望,热望 | |
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96
licentiousness
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| n.放肆，无法无天 | |
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97
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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98
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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99
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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100
abortion
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| n.流产，堕胎 | |
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101
fecundity
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| n.生产力；丰富 | |
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102
meritorious
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| adj.值得赞赏的 | |
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103
expiration
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| n.终结，期满，呼气，呼出物 | |
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104
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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105
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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106
besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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107
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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108
invoking
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| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
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109
celestial
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| adj.天体的；天上的 | |
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110
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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111
luxurious
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| adj.精美而昂贵的；豪华的 | |
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112
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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113
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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114
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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115
piety
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| n.虔诚，虔敬 | |
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116
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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117
veneration
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| n.尊敬，崇拜 | |
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118
purely
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| adv.纯粹地，完全地 | |
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119
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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120
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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121
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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122
deference
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| n.尊重，顺从；敬意 | |
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123
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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124
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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125
spouse
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| n.配偶(指夫或妻) | |
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126
portrayed
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| v.画像( portray的过去式和过去分词 )；描述；描绘；描画 | |
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