[14]
Histoire des Origines du Christianisme. Livre II.—Les Ap?tres.
Par2 Ernest Renan. Saturday Review, 14th July 1866.
In his recent volume, Les Ap?tres, M. Renan has undertaken two tasks of very unequal difficulty. He accounts for the origin of the Christian1 belief and religion, and he writes the history of its first propagation. These are very different things, and to do one of them is by no means to do the other. M. Renan's historical sketch3 of the first steps of the Christian movement is, whatever we may think of its completeness and soundness, a survey of characters and facts, based on our ordinary experience of the ways in which men act and are influenced. Of course it opens questions and provokes dissent4 at every turn; but, after all, the history of a religion once introduced into the world is the history of the men who give it shape and preach it, who accept or oppose it. The spread and development of all religions have certain broad features in common, which admit of philosophical5 treatment simply as phenomena6, and receive light from being compared with parallel examples of the same kind; and whether a man's historical estimate is right, and his picture accurate and true, depends on his knowledge of the facts, and his power to understand them and to make them understood. No one can dispute M. Renan's qualifications for being the historian of a religious movement. The study of religion as a phenomenon of human nature and activity has paramount7 attractions for him. His interest in it has furnished him with ample and varied8 materials for comparison and generalisation. He is a scholar and a man of learning, quick and wide in his sympathies, and he commands attention by the singular charm of his graceful9 and lucid10 style. When, therefore, he undertakes to relate how, as a matter of fact, the Christian Church grew up amid the circumstances of its first appearance, he has simply to tell the story of the progress of a religious cause; and this is a comparatively light task for him. But he also lays before us what he appears to consider an adequate account of the origin of the Christian belief. The Christian belief, it must be remembered, means, not merely the belief that there was such a person as he has described in his former, volume, but the belief that one who was crucified rose again from the dead, and lives for evermore above. It is in this belief that the Christian religion had its beginning; there is no connecting Christ and Christianity, except through the Resurrection. The origin, therefore, of the belief in the Resurrection, in the shape in which we have it, lies across M. Renan's path to account for; and neither the picture which he has drawn12 in his former volume, nor the history which he follows out in this, dispense13 him from the necessity of facing this essential and paramount element in the problem which he has to solve. He attempts to deal with this, the knot of the great question. But his attempt seems to us to disclose a more extraordinary insensibility to the real demands of the case, and to what we cannot help calling the pitiable inadequacy14 of his own explanation, than we could have conceived possible in so keen and practised a mind.
The Resurrection, we repeat, bars the way in M. Renan's scheme for making an intelligible15 transition, from the life and character which he has sought to reproduce from the Gospels, to the first beginnings and preaching of Christianity. The Teacher, he says, is unique in wisdom, in goodness, in the height of his own moral stature16 and the Divine elevation17 of his aims. The religion is, with all abatements and imperfections, the only one known which could be the religion of humanity. After his portraiture18 of the Teacher, follows, naturally enough, as the result of that Teacher's influence and life, a religion of corresponding elevation and promise. The passage from a teaching such as M. Renan supposes to a religion such as he allows Christianity to be may be reasonably understood as a natural consequence of well-known causes, but for one thing—the interposition between the two of an alleged20 event which simply throws out all reasonings drawn from ordinary human experience. From the teaching and life of Socrates follow, naturally enough, schools of philosophy, and an impulse which has affected21 scientific thought ever since. From the preaching and life of Mahomet follows, equally naturally, the religion of Islam. In each case the result is seen to be directly and distinctly linked on to the influences which gave it birth, and nothing more than these influences is wanted, or makes any claim, to account for it. So M. Renan holds that all that is needed to account for Christianity is such a personality and such a career as he has described in his last volume. But the facts will not bend to this. Christianity hangs on to Christ not merely as to a Person who lived and taught and died, but as to a Person who rose again from death. That is of the very essence of its alleged derivation from Christ. It knows Christ only as Christ risen; the only reason of its own existence that it recognises is the Resurrection. The only claim the Apostles set forth22 for preaching to the world is that their Master who was crucified was alive once more. Every one knows that this was the burden of all their words, the corner-stone of all their work. We may believe them or not. We may take Christianity or leave it. But we cannot derive23 Christianity from Christ, without meeting, as the bond which connects the two, the Resurrection. But for the Resurrection, M. Renan's scheme might be intelligible. A Teacher unequalled for singleness of aim and nobleness of purpose lives and dies, and leaves the memory and the leaven24 of His teaching to disciples25, who by them, even though in an ill-understood shape, and with incomparably inferior qualities themselves, purify and elevate the religious ideas and feelings of mankind. If that were all, if there were nothing but the common halo of the miraculous26 which is apt to gather about great names, the interpretation27 might be said to be coherent. But a theory of Christianity cannot neglect the most prominent fact connected with its beginning. It is impossible to leave it out of the account, in judging both of the Founder28 and of those whom his influence moulded and inspired.
M. Renan has to account for the prominence29 given to the Resurrection in the earliest Christian teaching, without having recourse to the supposition of conscious imposture30 and a deliberate conspiracy31 to deceive; for such a supposition would not harmonise either with the portrait he has drawn of the Master, or with his judgment32 of the seriousness and moral elevation of the men who, immeasurably inferior as they were to Him, imbibed33 His spirit, and represented and transmitted to us His principles. And this is something much more than can be accounted for by the general disposition34 of the age to assume the supernatural and the miraculous. The way in which the Resurrection is circumstantially and unceasingly asserted, and made on every occasion and from the first the foundation of everything, is something very different from the vague legends which float about of kings or saints whom death has spared, or from a readiness to see the direct agency of heaven in health or disease. It is too precise, too matter-of-fact, too prosaic35 in the way in which it is told, to be resolved into ill-understood dreams and imaginations. The various recitals36 show little care to satisfy our curiosity, or to avoid the appearance of inconsistency in detail; but nothing can be more removed from vagueness and hesitation37 than their definite positive statements. It is with them that the writer on Christianity has to deal.
M. Renan's method is—whilst of course not believing them, yet not supposing conscious fraud—to treat these records as the description of natural, unsought visions on the part of people who meant no harm, but who believed what they wished to believe. They are the story of a great mistake, but a mistake proceeding38 simply, in the most natural way in the world, from excess of "idealism" and attachment39. Unaffected by the circumstance that there never were narratives40 less ideal, and more straightforwardly41 real—that they seem purposely framed to be a contrast to professed42 accounts of visions, and to exclude the possibility of their being confounded with such accounts; and that the alleged numbers who saw, the alleged frequency and repetition and variation of the instances, and the alleged time over which the appearances extended, and after which they absolutely ceased, make the hypothesis of involuntary and undesigned allusions43 of regret and passion infinitely44 different from what it might be in the case of one or two persons, or for a transitory period of excitement and crisis—unaffected by such considerations, M. Renan proceeds to tell, in his own way, the story of what he supposes to have occurred, without, of course, admitting the smallest real foundation for what was so positively45 asserted, but with very little reproach or discredit46 to the ardent47 and undoubting assertors. He begins with a statement which is meant to save the character of the Teacher. "Jesus, though he spoke48 unceasingly of resurrection, of new life, had never said quite clearly that he should rise again in the flesh." He says this with the texts before him, for he quotes them and classifies them in a note. But this is his point of departure, laid down without qualification. Yet if there is anything which the existing records do say distinctly, it is that Jesus Christ said over and over again that He should rise again, and that He fixed49 the time within which He should rise. M. Renan is not bound to believe them. But he must take them as he finds them; and on this capital point either we know nothing at all, and have no evidence to go upon, or the evidence is simply inverted50 by M. Renan's assertion. There may, of course, be reasons for believing one part of a man's evidence and disbelieving another; but there is nothing in this case but incompatibility51 with a theory to make this part of the evidence either more or less worthy52 of credit than any other part. What is certain is that it is in the last degree weak and uncritical to lay down, as the foundation and first pre-requisite of an historical view, a position which the records on which the view professes53 to be based emphatically and unambiguously contradict. Whatever we may think of it, the evidence undoubtedly54 is, if evidence there is at all, that Jesus Christ did say, though He could not get His disciples at the time to understand and believe Him, that He should rise again on the third day. What M. Renan had to do, if he thought the contrary, was not to assume, but to prove, that in these repeated instances in which they report His announcements, the Evangelists mistook or misquoted the words of their Master.
He accepts, however, their statement that no one at first hoped that the words would be made good; and he proceeds to account for the extraordinary belief which, in spite of this original incredulity, grew up, and changed the course of things and the face of the world. We admire and respect many things in M. Renan; but it seems to us that his treatment of this matter is simply the ne plus ultra of the degradation55 of the greatest of issues by the application to it of sentiment unworthy of a silly novel. In the first place, he lays down on general grounds that, though the disciples had confessedly given up all hope, it yet was natural that they should expect to see their master alive again. "Mais I'enthousiasme et l'amour ne connaissent pas les situations sans issue." Do they not? Are death and separation such light things to triumph over that imagination finds it easy to cheat them? "Ils se jouent de l'impossible et, plut?t que d'abdiquer l'espérance, ils font violence à toute réalité." Is this an account of the world of fact or the world of romance? The disciples did not hope; but, says M. Renan, vague words about the future had dropped from their master, and these were enough to build upon, and to suggest that they would soon see him back. In vain it is said that in fact they did not expect it. "Une telle croyance était d'ailleurs si naturelle, que la foi des disciples aurait suffi pour la créer de toutes pièces." Was it indeed—in spite of Enoch and Elias, cases of an entirely57 different kind—so natural to think that the ruined leader of a crushed cause, whose hopeless followers58 had seen the last of him amid the lowest miseries59 of torment60 and scorn, should burst the grave?
Il devait arriver [he proceeds] pour Jésus ce qui arrive pour tous les hommes qui ont captivé l'attention de leurs semblables. Le monde, habitué a leur attribuer des vertus surhumaines, ne peut admettre qu'ils aient subi la loi injuste, révoltante, inique, du trépas commun…. La mort est chose si absurde quand elle frappe l'homme de génie ou l'homme d'un grand coeur, que le peuple ne croit pas à la possibilité d'une telle erreur de la nature. Les héros ne meurent pas.
The history of the world presents a large range of instances to test the singular assertion that death is so "absurd" that "the people" cannot believe that great and good men literally61 die. But would it be easy to match the strangeness of a philosopher and a man of genius gravely writing this down as a reason—not why, at the interval62 of centuries, a delusion63 should grow up—but why, on the very morrow of a crucifixion and burial, the disciples should have believed that all the dreadful work they had seen a day or two before was in very fact and reality reversed? We confess we do not know what human experience is if it countenances64 such a supposition as this.
From this antecedent probability he proceeds to the facts. "The Sabbath day which followed the burial was occupied with these thoughts…. Never was the rest of the Sabbath so fruitful." They all, the women especially, thought of him all day long in his bed of spices, watched over by angels; and the assurance grew that the wicked men who had killed him would not have their triumph, that he would not be left to decay, that he would be wafted65 on high to that Kingdom of the Father of which he had spoken. "Nous le verrons encore; nous entendrons sa voix charmante; c'est en vain qu'ils l'auront tué." And as, with the Jews, a future life implied a resurrection of the body, the shape which their hope took was settled. "Reconna?tre que la mort pouvait être victorieuse de Jésus, de celui qui venait de supprimer son empire, c'était le comble de l'absurdité." It is, we suppose, irrelevant66 to remark that we find not the faintest trace of this sense of absurdity67. The disciples, he says, had no choice between hopelessness and "an heroic affirmation"; and he makes the bold surmise68 that "un homme pénétrant aurait pu annoncer dès le samedi que Jésus revivrait." This may be history, or philosophy, or criticism; what it is not is the inference naturally arising from the only records we have of the time spoken of. But the force of historical imagination dispenses69 with the necessity of extrinsic70 support. "La petite société chrétienne, ce jour-là, opéra le véritable miracle: elle ressuscita Jésus en son coeur par l'amour intense qu'elle lui porta. Elle décida que Jésus ne mourrait pas." The Christian Church has done many remarkable71 things; but it never did anything so strange, or which so showed its power, as when it took that resolution.
How was the decision, involuntary and unconscious, and guiltless of intentional72 deception73, if we can conceive of such an attitude of mind, carried out? M. Renan might leave the matter in obscurity. But he sees his way, in spite of incoherent traditions and the contradictions which they present, to a "sufficient degree of probability." The belief in the Resurrection originated in an hallucination of the disordered fancy of Mary Magdalen, whose mind was thrown off its balance by her affection and sorrow; and, once suggested, the idea rapidly spread, and produced, through the Christian society, a series of corresponding visions, firmly believed to be real. But Mary Magdalen was the founder of it all:—
Elle eut, en ce moment solennel, une part d'action tout56 à fait hors ligne. C'est elle qu'il faut suivre pas à pas; car elle porta, ce jour-là, pendant une heure, tout le travail74 de la conscience chrétienne; son témoignage décida la foi de l'avenir…. La vision légère s'écarte et lui dit: "Ne me touche pas!" Peu a peu l'ombre disparait. Mais le miracle de l'amour est accompli. Ce que Céphas n'a pu faire, Marie l'a faite; elle a su tirer la vie, la parole douce et pénétrante, du tombeau vide. Il ne s'agit plus de conséquences à déduire ni de conjectures75 à former. Marie a vu et entendu. La résurrection a son premier76 témoin immédiat.
He proceeds to criticise77 the accounts which ascribe the first vision to others; but in reality Mary Magdalen, he says, has done most, after the great Teacher, for the foundation of Christianity. "Queen and patroness of idealists," she was able to "impose upon all the sacred vision of her impassioned soul." All rests upon her first burst of entbusiasm, which gave the signal and kindled78 the faith of others. "Sa grande affirmation de femme, 'il est ressuscité,' a été la base de la foi de l'humanité":—
Paul ne parle pas de la vision de Marie et reporte tout l'honneur de la première apparition79 sur Pierre. Mais cette expression est très~inexacte. Pierre ne vit que le caveau vide, le suaire et le linceul. Marie seule aima assez pour dépasser la nature et faire revivre le fantome du maitre exquis. Dans ces sortes de crises merveilleuses, voir après les autres n'est rien; tout le mérite est de voir pour la première fois; car les autres modèlent ensuite leur vision sur le type re?u. C'est le propre des belles80 organisations de concevoir l'image promptement, avec justesse et par une sorte de sens intime du dessin. La gloire de la résurrection appartient donc à Marie de Magdala. Après Jésus, c'est Marie qui a le plus fait pour la fondation du Christianisme. L'ombre créée par les sens délicats de Madeleine plane encore sur le monde…. Loin d'ici, raison impuissante! Ne va pas appliquer une froide analyse à ce chef-d'oeuvre de l'idéalisme et de l'amour. Si la sagesse renonce à consoler cette pauvre race humaine, trahie par le sort, laisse la folie tenter l'aventure. Où est le sage19 qui a donné au monde autant de joie, que la possédée Marie de Magdala?
He proceeds to describe, on the same supposition, the other events of the day, which he accepts as having in a certain very important sense happened, though, of course, only in the sense which excludes their reality. No doubt, for a series of hallucinations, anything will do in the way of explanation. The scene of the evening was really believed to have taken place as described, though it was the mere11 product of chance noises and breaths of air on minds intently expectant; and we are bidden to remember "that in these decisive hours a current of wind, a creaking window, an accidental rustle81, settle the belief of nations for centuries." But at any rate it was a decisive hour:—
Tels furent les incidents de ce jour qui a fixé le sort de l'humanité. L'opinion que Jésus était ressuscité s'y fonda d'une manière irrévocable. La secte, qu'on avait cru éteindre en tuant le ma?tre, fut dès lors assurée d'un immense avenir.
We are willing to admit that Christian writers have often spoken unreally and unsatisfactorily enough in their comments on this subject. But what Christian comment, hard, rigid83, and narrow in its view of possibilities, ever equalled this in its baselessness and supreme84 absence of all that makes a view look like the truth? It puts the most extravagant85 strain on documents which, truly or falsely, but at any rate in the most consistent and uniform manner, assert something different. What they assert in every conceivable form, and with distinct detail, are facts; it is not criticism, but mere arbitrary license86, to say that all these stand for visions. The issue of truth or falsehood is intelligible; the middle supposition of confusion and mistake in that which is the basis of everything, and is definitely and in such varied ways repeated, is trifling87 and incredible. We may disbelieve, if we please, St. Paul's enumeration88 of the appearances after the Resurrection; but to resolve it into a series of visions is to take refuge in the most unlikely of guesses. And, when we take into view the whole of the case—not merely the life and teaching out of which everything grew, but the aim and character of the movement which ensued, and the consequences of it, long tested and still continuing, to the history and development of mankind—we find it hard to measure the estimate of probability which is satisfied with the supposition that the incidents of one day of folly89 and delusion irrevocably decided90 the belief of ages, and the life and destiny of millions. Without the belief in the Resurrection there would have been no Christianity; if anything may be laid down as certain, this may. We should probably never have even heard of the great Teacher; He would not have been believed in, He would not have been preached to the world; the impulse to conversion91 would have been wanting; and all that was without parallel good and true and fruitful in His life would have perished, and have been lost in Judaea. And the belief in the Resurrection M. Renan thinks due to an hour of over-excited fancy in a woman agonized92 by sorrow and affection. When we are presented with an hypothesis on the basis of intrinsic probability, we cannot but remember that the power of delusion and self-deception, though undoubtedly shown in very remarkable instances, must yet be in a certain proportion to what it originates and produces, and that it is controlled by the numerous antagonistic93 influences of the world. Crazy women have founded superstitions94; but we cannot help thinking that it would be more difficult than M. Renan supposes for crazy women to found a world-wide religion for ages, branching forth into infinite forms, and tested by its application to all varieties of civilisation95, and to national and personal character. M. Renan points to La Salette. But the assumption would be a bold one that the La Salette people could have invented a religion for Christendom which would stand the wear of eighteen centuries, and satisfy such different minds. Pious96 frauds, as he says, may have built cathedrals. But you must take Christianity for what it has proved itself to be in its hard and unexampled trial. To start an order, a sect82, an institution, even a local tradition or local set of miracles, on foundations already laid, is one thing; it is not the same to be the spring of the most serious and the deepest of moral movements for the improvement of the world, the most unpretending and the most careless of all outward form and show, the most severely97 searching and universal and lasting98 in its effects on mankind. To trace that back to the Teacher without the intervention99 of the belief in the Resurrection is manifestly impossible. We know what He is said to have taught; we know what has come of that teaching in the world at large; but if the link which connects the two be not a real one, it is vain to explain it by the dreams of affection. It was not a matter of a moment or an hour, but of days and weeks continually; not the assertion of one imaginative mourner or two, but of a numerous and variously constituted body of people. The story, if it was not true, was not delusion, but imposture. We certainly cannot be said to know much of what happens in the genesis of religions. But that between such a teacher and such teaching there should intervene such a gigantic falsehood, whether imposture or delusion, is unquestionably one of the hardest violations100 of probability conceivable, as well as one of the most desperate conclusions as regards the capacity of mankind for truth. Few thoughts can be less endurable than that the wisest and best of our race, men of the soberest and most serious tempers, and most candid101 and judicial102 minds, should have been the victims and dupes of the mad affection of a crazy Magdalen, of "ces touchantes démoniaques, ces pécheresses converties, ces vraies fondatrices du Christianisme." M. Renan shrinks from solving such a question by the hypothesis of conscious fraud. To solve it by sentiment is hardly more respectful either to the world or to truth.
We have left ourselves no room to speak of the best part of M. Renan's new volume, his historical comment on the first period of Christianity. We do not pretend to go along with him in his general principles of judgment, or in many of his most important historical conclusions. But here he is, what he is not in the early chapters, on ground where his critical faculty103 comes fairly into play. He is, we think, continually paradoxical and reckless in his statements; and his book is more thickly strewn than almost any we know with half-truths, broad axioms which require much paring down to be of any use, but which are made by him to do duty for want of something stronger. But, from so keen and so deeply interested a writer, it is our own fault if we do not learn a good deal. And we may study in its full development that curious combination, of which M. Renan is the most conspicuous104 example, of profound veneration105 for Christianity and sympathy with its most characteristic aspects, with the scientific impulse to destroy in the public mind the belief in its truth.
点击
收听单词发音
收听单词发音 |
1
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
2
par
|
|
| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
参考例句： |
|
|
|
|
3
sketch
|
|
| n.草图；梗概；素描；v.素描；概述 | |
参考例句： |
|
|
|
|
4
dissent
|
|
| n./v.不同意，持异议 | |
参考例句： |
|
|
|
|
5
philosophical
|
|
| adj.哲学家的，哲学上的，达观的 | |
参考例句： |
|
|
|
|
6
phenomena
|
|
| n.现象 | |
参考例句： |
|
|
|
|
7
paramount
|
|
| a.最重要的，最高权力的 | |
参考例句： |
|
|
|
|
8
varied
|
|
| adj.多样的，多变化的 | |
参考例句： |
|
|
|
|
9
graceful
|
|
| adj.优美的，优雅的；得体的 | |
参考例句： |
|
|
|
|
10
lucid
|
|
| adj.明白易懂的，清晰的，头脑清楚的 | |
参考例句： |
|
|
|
|
11
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
12
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
13
dispense
|
|
| vt.分配，分发；配(药)，发(药)；实施 | |
参考例句： |
|
|
|
|
14
inadequacy
|
|
| n.无法胜任，信心不足 | |
参考例句： |
|
|
|
|
15
intelligible
|
|
| adj.可理解的，明白易懂的，清楚的 | |
参考例句： |
|
|
|
|
16
stature
|
|
| n.（高度）水平，（高度）境界，身高，身材 | |
参考例句： |
|
|
|
|
17
elevation
|
|
| n.高度；海拔；高地；上升；提高 | |
参考例句： |
|
|
|
|
18
portraiture
|
|
| n.肖像画法 | |
参考例句： |
|
|
|
|
19
sage
|
|
| n.圣人，哲人；adj.贤明的，明智的 | |
参考例句： |
|
|
|
|
20
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
21
affected
|
|
| adj.不自然的，假装的 | |
参考例句： |
|
|
|
|
22
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
23
derive
|
|
| v.取得；导出；引申；来自；源自；出自 | |
参考例句： |
|
|
|
|
24
leaven
|
|
| v.使发酵；n.酵母；影响 | |
参考例句： |
|
|
|
|
25
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
26
miraculous
|
|
| adj.像奇迹一样的，不可思议的 | |
参考例句： |
|
|
|
|
27
interpretation
|
|
| n.解释，说明，描述；艺术处理 | |
参考例句： |
|
|
|
|
28
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
29
prominence
|
|
| n.突出；显著；杰出；重要 | |
参考例句： |
|
|
|
|
30
imposture
|
|
| n.冒名顶替，欺骗 | |
参考例句： |
|
|
|
|
31
conspiracy
|
|
| n.阴谋，密谋，共谋 | |
参考例句： |
|
|
|
|
32
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
33
imbibed
|
|
| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
参考例句： |
|
|
|
|
34
disposition
|
|
| n.性情，性格；意向，倾向；排列，部署 | |
参考例句： |
|
|
|
|
35
prosaic
|
|
| adj.单调的，无趣的 | |
参考例句： |
|
|
|
|
36
recitals
|
|
| n.独唱会( recital的名词复数 )；独奏会；小型音乐会、舞蹈表演会等；一系列事件等的详述 | |
参考例句： |
|
|
|
|
37
hesitation
|
|
| n.犹豫，踌躇 | |
参考例句： |
|
|
|
|
38
proceeding
|
|
| n.行动，进行，(pl.)会议录，学报 | |
参考例句： |
|
|
|
|
39
attachment
|
|
| n.附属物，附件；依恋；依附 | |
参考例句： |
|
|
|
|
40
narratives
|
|
| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
参考例句： |
|
|
|
|
41
straightforwardly
|
|
| adv.正直地 | |
参考例句： |
|
|
|
|
42
professed
|
|
| 公开声称的，伪称的，已立誓信教的 | |
参考例句： |
|
|
|
|
43
allusions
|
|
| 暗指，间接提到( allusion的名词复数 ) | |
参考例句： |
|
|
|
|
44
infinitely
|
|
| adv.无限地，无穷地 | |
参考例句： |
|
|
|
|
45
positively
|
|
| adv.明确地，断然，坚决地；实在，确实 | |
参考例句： |
|
|
|
|
46
discredit
|
|
| vt.使不可置信；n.丧失信义；不信，怀疑 | |
参考例句： |
|
|
|
|
47
ardent
|
|
| adj.热情的，热烈的，强烈的，烈性的 | |
参考例句： |
|
|
|
|
48
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
49
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
50
inverted
|
|
| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
51
incompatibility
|
|
| n.不兼容 | |
参考例句： |
|
|
|
|
52
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
53
professes
|
|
| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
参考例句： |
|
|
|
|
54
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
55
degradation
|
|
| n.降级；低落；退化；陵削；降解；衰变 | |
参考例句： |
|
|
|
|
56
tout
|
|
| v.推销，招徕；兜售；吹捧，劝诱 | |
参考例句： |
|
|
|
|
57
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
58
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
59
miseries
|
|
| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
参考例句： |
|
|
|
|
60
torment
|
|
| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
参考例句： |
|
|
|
|
61
literally
|
|
| adv.照字面意义，逐字地；确实 | |
参考例句： |
|
|
|
|
62
interval
|
|
| n.间隔，间距；幕间休息，中场休息 | |
参考例句： |
|
|
|
|
63
delusion
|
|
| n.谬见，欺骗，幻觉，迷惑 | |
参考例句： |
|
|
|
|
64
countenances
|
|
| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
参考例句： |
|
|
|
|
65
wafted
|
|
| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
66
irrelevant
|
|
| adj.不恰当的，无关系的，不相干的 | |
参考例句： |
|
|
|
|
67
absurdity
|
|
| n.荒谬，愚蠢；谬论 | |
参考例句： |
|
|
|
|
68
surmise
|
|
| v./n.猜想，推测 | |
参考例句： |
|
|
|
|
69
dispenses
|
|
| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
参考例句： |
|
|
|
|
70
extrinsic
|
|
| adj.外部的；不紧要的 | |
参考例句： |
|
|
|
|
71
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
72
intentional
|
|
| adj.故意的，有意（识）的 | |
参考例句： |
|
|
|
|
73
deception
|
|
| n.欺骗，欺诈；骗局，诡计 | |
参考例句： |
|
|
|
|
74
travail
|
|
| n.阵痛；努力 | |
参考例句： |
|
|
|
|
75
conjectures
|
|
| 推测，猜想( conjecture的名词复数 ) | |
参考例句： |
|
|
|
|
76
premier
|
|
| adj.首要的；n.总理，首相 | |
参考例句： |
|
|
|
|
77
criticise
|
|
| v.批评，评论；非难 | |
参考例句： |
|
|
|
|
78
kindled
|
|
| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
参考例句： |
|
|
|
|
79
apparition
|
|
| n.幽灵，神奇的现象 | |
参考例句： |
|
|
|
|
80
belles
|
|
| n.美女( belle的名词复数 )；最美的美女 | |
参考例句： |
|
|
|
|
81
rustle
|
|
| v.沙沙作响；偷盗(牛、马等)；n.沙沙声声 | |
参考例句： |
|
|
|
|
82
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
83
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
参考例句： |
|
|
|
|
84
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
85
extravagant
|
|
| adj.奢侈的；过分的；(言行等)放肆的 | |
参考例句： |
|
|
|
|
86
license
|
|
| n.执照，许可证，特许；v.许可，特许 | |
参考例句： |
|
|
|
|
87
trifling
|
|
| adj.微不足道的；没什么价值的 | |
参考例句： |
|
|
|
|
88
enumeration
|
|
| n.计数，列举；细目；详表；点查 | |
参考例句： |
|
|
|
|
89
folly
|
|
| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
参考例句： |
|
|
|
|
90
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
参考例句： |
|
|
|
|
91
conversion
|
|
| n.转化，转换，转变 | |
参考例句： |
|
|
|
|
92
agonized
|
|
| v.使（极度）痛苦，折磨( agonize的过去式和过去分词 )；苦斗；苦苦思索；感到极度痛苦 | |
参考例句： |
|
|
|
|
93
antagonistic
|
|
| adj.敌对的 | |
参考例句： |
|
|
|
|
94
superstitions
|
|
| 迷信，迷信行为( superstition的名词复数 ) | |
参考例句： |
|
|
|
|
95
civilisation
|
|
| n.文明，文化，开化，教化 | |
参考例句： |
|
|
|
|
96
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
97
severely
|
|
| adv.严格地；严厉地；非常恶劣地 | |
参考例句： |
|
|
|
|
98
lasting
|
|
| adj.永久的，永恒的；vbl.持续，维持 | |
参考例句： |
|
|
|
|
99
intervention
|
|
| n.介入，干涉，干预 | |
参考例句： |
|
|
|
|
100
violations
|
|
| 违反( violation的名词复数 )； 冒犯； 违反（行为、事例）； 强奸 | |
参考例句： |
|
|
|
|
101
candid
|
|
| adj.公正的，正直的；坦率的 | |
参考例句： |
|
|
|
|
102
judicial
|
|
| adj.司法的，法庭的，审判的，明断的，公正的 | |
参考例句： |
|
|
|
|
103
faculty
|
|
| n.才能；学院，系；(学院或系的)全体教学人员 | |
参考例句： |
|
|
|
|
104
conspicuous
|
|
| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
参考例句： |
|
|
|
|
105
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |