The writers of the Gospels did not altogether propose biography as their object either in the ancient or the modern style. They left out—perhaps because it did not survive—much about the life of Jesus that we should like to know. The treatment of Mark by Matthew shows a certain matter-of-fact habit, which explains the obvious want of interest in aspects of the life and mind of Jesus that would to a modern be fascinating. They are dealing6 with the earthly life of the Son of God—and they deal with it with a faithfulness to tradition and reminiscence, which is, when we really consider it, quite surprising. But it is the heavenward side of the Master that mattered to them most, and it is perhaps not a mere7 random8 guess that they were not in any case so aware of the interest of childhood and of children as Jesus was. Matthew and Luke record the miraculous9 birth, and each adds a story, that has never failed to fascinate men, of the Magi or the Shepherds who came to the manger cradle. Luke gives one episode of Jesus' childhood. That is all.
The writers of the Apocryphal10 Gospels did their best to fill the gap by inventing or developing stories, pretty, silly, or repellent, which only show how little they understood the original Gospels or the character of Jesus.
But when we turn to the parables12 of Jesus, and ask ourselves how they came to be what they are, by what process of mind he framed them, and where he found the experience from which one and another of them spring, it is at once clear that a number of them are stories of domestic life, and the question suggests itself, Why should he have gone afield for what he found at home? If we know that he grew up in the ordinary circle of a home, and then find him drawing familiar illustrations from the common scenes of home, the inference is easy that he is going back to the remembered daily round of his own boyhood.
In stray hints the Gospels give us a little of the framework of that boyhood in Nazareth. The elder Joseph early disappears from the story, and we find a reference to four brothers and several sisters. "Is not this the carpenter?" people at Nazareth asked, "the son of Mary, the brother of James and Joseph, and of Judah and Simon? and are not his sisters here with us?" (Mark 6:3); Matthew adds a word that may or may not be significant "his sisters are they not all with us?" (Matt. 13:56). In ancient times a particular view of the Incarnation, linked with other contemporary views of celibacy13 and the baseness of matter, led men to discover or invent the possibility that these brothers and sisters were either the children of Joseph by a former wife, or the cousins of Jesus on his mother's side.[7] That cousins in some parts of the world actually are confused in common speech with brothers may be admitted; but to the ordinary Greek reader "brothers" meant brothers, and "cousins" something different. No one, not starting with the theories of St. Jerome, let us say, on marriage and matter and the decencies of the Incarnation, would ever dream from the Greek narrative of the episode of the critical neighbours at Nazareth, who will not accept Jesus as a prophet because they know his family—a delightfully16 natural and absurd reason, with history written plain on the face of it—that Jesus had no brothers, only cousins or half-brothers at best. When History gives us brothers, and Dogma says they must be cousins—in any other case the decision of the historian would be clear, and so it is here.
We have then a household—a widow with five sons and at least two, or very likely more, daughters. Jesus is admittedly her eldest17 son, and is bred to be a carpenter; and a carpenter he undoubtedly18 was up to, we are told, about thirty years of age (Luke 3:23). The dates of his birth and death are not quite precisely19 determined20, and people have fancied he may have been rather older at the beginning of his ministry21. For our purposes it is not of much importance. The more relevant question for us is: How came he to wait till he was at least about thirty years old before he began to teach in public? One suggested answer finds the impulse, or starting-point, of his ministry in the appearance of John the Baptist. It is a simpler inference from such data as we have that the claims of a widowed mother with six or seven younger children, a poor woman with a carpenter's little brood to bring up, may have had something to do with his delay. In any case, the parables give us pictures of the undeniable activities of the household.
A group of parables and other allusions23 illustrate4 the life of woman as Jesus saw it in his mother's house. He pictures two women grinding together at the mill (Luke 17:35), and then the heating of the oven (Matt. 6:30)—the mud oven, not unlike the "field ovens" used for a while by the English army in France in 1915, and heated by the burning of wood inside it, kindled24 with "the grass of the field." Meanwhile the leaven25 is at work in the meal where the woman hid it (Matt. 13:33), and her son sits by and watches the heaving, panting mass—the bubbles rising and bursting, the fall of the level, and the rising of other bubbles to burst in their turn—all bubbles. Later on, the picture came back to him—it was like the Kingdom of God—"all bubbles!" said the disappointed, but he saw more clearly. The bubbles are broken by the force of the active life at work beneath—life, not death, is the story. The Kingdom of God is life; the leaven is of more account than any number of bubbles. And we may link all these parables from bread—making with what he says of the little boy asking for bread (Matt. 7:9)—the mother fired the oven and set the leaven in the meal long before the child was hungry; she looked ahead and the bread was ready. Is not this written also in the teaching of Jesus—"your heavenly Father knoweth that ye have need of all these things" (Matt. 6:32)? God, he holds, is as little taken aback by his children's needs as Mary was by hers, and the little boys did not did not confine their demands to bread—they wanted eggs and fish as well (Matt. 7:10; Luke 11:11, 12; and cf. John 6:9)—there was no end to their healthy appetites. It is significant that he mentions the price of the cheapest flesh food used by peasants (Luke 12:6). They also wanted clothes, and wore them as hard as boys do. The time would come when new clothes were needed; but why could not the old ones be patched, and passed down yet another stage? And his mother would smile—and perhaps she asked him to try for himself to see why; and he learnt by experiment that old clothes cannot be patched beyond a certain point, and later on he remembered the fact, and quoted it with telling effect (Mark 2:21). He pictures little houses (Luke 11:5-7) and how they are swept (Luke 11:25)—especially when a coin has rolled away, into a dusty corner or under something (Luke 15:8); and candles, and bushels (Matt. 5:15), and beds, and moth14, and rust28 (Matt. 6:19) and all sorts of things that make the common round of life, come into his talk, as naturally as they did into his life.
The carpenter's shop, we may suppose, was close to the house—a shop where men might count on good work and honest work; and what memories must have gathered round it! Is it fanciful to suggest that what the churches have always been saying, about "Coming to Jesus," began to be said in a natural and spontaneous way in that shop? Those little brothers and sisters did not always agree, and tempers would now and then grow very warm among them (cf. Luke 7:39). And then the big brother came and fetched them away from the little house to the shop, and set one of them to pick up nails, and the other to sweep up shavings—to help the carpenter. They helped him. Like small boys, when they help, they got in his road at every turn. But somehow they slipped back to a jolly frame of mind. The big brother told them stories, and they came back different people. I can picture a day when there was a woman in the little house, weary and heavy-laden, and the door opened, and a cheery, pleasant face looked in, and said, "Won't you come and talk to me?" And she came and talked with him and life became a different thing for her. Are these pictures fanciful—mere imagination? Are we to think that all the tenderness of Jesus came to him by a miracle when he was thirty years of age? Must we not think it was all growing up in that house and in that shop? Or did he never tell a story—he who tells them so charmingly—till he wanted parables? We have to note, at the same time, some elements of criticism of the elder brother in the family attitude, some defect of sympathy and failure to understand him, even if kindness prompted their action in later days (Mark 3:21, 31).
Nazareth lies in a basin among hills, from the rim27 of which can be seen to the southward the historic plain of Esdraelon, and eastward29 the Jordan valley and the hills of Gilead, and westward30 the Mediterranean31. On great roads, north and south of the town's girdle of hills, passed to and fro the many-coloured traffic between Egypt and Mesopotamia and the Orient. Traders, pilgrims, Herods—"the kingdoms of the world and the glory of them" (Matt. 6:8)—all within reach, and travelling no faster as a rule than the camel cared to go—they formed a panorama32 of life for a thoughtful and imaginative boy. More than one allusion22 to king's clothes comes in his recorded teaching (Matt. 6:29, 11:8), and it was here that he saw them—and noticed them and remembered. One is struck with the amount of that unconscious assimilation of experience which we find in his words, and which is in itself an index to his nature. We are not expressly told that he sought the sights that the road afforded; but it would be hard to believe that a bright, quick boy, with genius in him, with poetry in him, with feeling for the real and for life, never went down on to that road, never walked alongside of the caravans33 and took note of the strange people "from the east and from the west, from the north and from the south" (Luke 13:29)—Nubians, Egyptians, Romans, Gauls, Britons, and Orientals.[8] In the one anecdote34 that survives of his boyhood, we find men "astonished at his understanding" (Luke 2:47), his gift for putting questions, and his comments on the answers; and all life through he had a genius for friendship.
When we consider how Jesus handles Nature and her wilder children in his parables, another point attracts attention. Men vary a great deal in this. To take two of the Old Testament35 prophets, we find a marked difference here between Ezekiel and Jeremiah. Ezekiel "puts forth36 a riddle37 and speaks a parable11" about an eagle—a frankly38 heraldic eagle, that plants a tree-top in a city of merchants (Ezek. 17:2-5). Jeremiah is obviously country-bred. He might have been surprised, if he had been told how often he illustrates his thought from bird and beast and country life—and always with a certain life-like precision and a perfectly39 clear sympathy.
In the Gospels we find again the same faithfulness to living nature, another country-bred boy with the same love for bird and beast and the wild, open countryside.
The Earth
And common face of Nature spake to me
Rememberable things.[9]
Nature is enough for Jesus as for Jeremiah; she needs no remodelling40, no heraldic paints—"long pinions41 of divers42 colours"—she will do as she is; she is just splendid and lovable and true as God made her; and she slides into his mind whenever he is deeply moved. Think of all the parables he draws from Nature—the similes43, metaphors44, and illustrations; every one of them will bear examination, and means more the nearer we look into it, and the better we know the living thing behind. The eagle, in Jesus' sentence, plants no trees, but it has the living bird's instinct for carrion45; the ancient Greek historian and Lord Roberts at Delhi in 1858 remarked that "wheresoever the body is, thither46 will the eagles be gathered together" (Luke 17:37). In India that year, it was said, they gathered from all over to Delhi. What brought them? Instinct, we say; and we find Jesus, in that rather dark sentence, suggesting somehow that there is an instinct which knows "where." And sheep and cows and asses47, and hens and sparrows, and red sunsets, fill men's reminiscences of his talk; and we may safely conclude that, when allusions are so many in fragments of conversation preserved as these are, the man's speech and mind were attuned48 to the love of bird and beast.
Is there another teacher of those times who is at all so sure that God loves bird and flower? The Greek poet Meleager of Gadara—not so very far removed from Jesus in space of time—has a good deal to say about flowers, but not at all in the same sense as Jesus, not with any feeling such as his for the immortal50 hand and eye that planned their symmetry, and their colours and sweetness. St. Paul is conspicuously51 a man of the town—"a citizen of no mean city" (Acts 21:39), and he dismisses the animals abruptly52 (1 Cor. 9:9); he has hardly an allusion to the familiar and homely53 aspects of Nature, so frequent and so pleasant in the speech of Jesus. He finds Nature, if not quite "red in tooth and claw", yet groaning54 together, subject to vanity, in bondage55 to corruption56, travailing in pain, looking forward in a sort of desperate hope to a freedom not yet realized (Rom. 8:19-24). Nature is far less tragic57 for Jesus, far happier—perhaps because he knew nature on closer terms of intimacy58; Nature, as he portrays59 things, is in nearer touch with the Heavenly Father than we should guess from Paul[10], and there is no hint in his recorded words that he held the ground to be under a curse. If we are to use abstract terms and philosophize his thought a little, we may agree that the four facts Jesus notes in Nature are its mystery, its regularity60, its impartiality61, and its peacefulness[11]. What he finds in Nature is not unlike what Wordsworth also finds—
A Power
That is the visible quality and shape
And image of right reason; that matures
Her processes by steadfast62 laws; gives birth
To no impatient or fallacious hopes,
No heat of passion or excessive zeal63,
No vain conceits64; provokes to no quick turns
Of self-applauding intellect; but trains
To meekness65, and exalts66 by humble67 faith;
Holds up before the mind intoxicate68
With present objects, and the busy dance
Of things that pass away, a temperate69 show
Of objects that endure?[12]
This is not a passage that one could imagine the historical Jesus speaking, or, still less, writing; but the essential ideas chime in with his observation and his attitude "for the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear" (Mark 4:28). Man can count safely on earth's co-operation. From it all, and in it all, Jesus read deep into God's mind and methods.
It has often been remarked how apt Jesus was to go away to pray alone in the desert or on the hillside, in the night or the early dawn—probably no new habit induced by the crowded days of his ministry, but an old way of his from youth. The full house, perhaps, would prompt it, apart from what he found in the open. St. Augustine, in a very appealing confession70, tells us how his prayers may be disturbed if he catch sight of a lizard71 snapping up flies on the wall of his room (Conf., 10:35, 57). The bird flying to her nest, the fox creeping to his hole (Luke 9:58)—did these break into the prayers of Jesus—and with what effect? Was it in such hours that he learnt his deepest lessons from the birds and the lilies of the field? Why not? As he sat out in the wild under the open sky, did the stars never speak to him, as to Hebrew psalmist and Roman Virgil?
When I consider thy heavens, the work of thy fingers.
The moon and the stars which thou hast ordained72;
What is man, that thou art mindful of him?
And the son of man, that thou visitest him?
(Psalm 8:3-4.)
It is a question men have to meet and face; and if we can trust Matthew's statement, an utterance73 of his in later years called out by the sneer74 of a Pharisee, shows how he had made the old poet's answer his own:—
Out of the mouths of babes and sucklings thou hast perfected praise
(Matt. 21:16).
If this were a solitary75 utterance of his thought upon Nature, it might be ranked with one or two pointed26 citations76 he made of the letter of the Old Testament; but it is safe, perhaps, to take it as one of many indications of his communion with God in Nature. The wind blowing in the night where it listed—must we authenticate77 every verse of the Fourth Gospel before we believe that he listened to it also and caught something? At any rate, in later years, when his friends are over-driven and weary, quiet and open-air in a desert place are what he prescribes for them and wishes to share with them—surely a hint of old experience (Mark 6:31).
But now let us turn back to Nazareth, for, as the Gospel reminds us, there he grew up. "The city teaches the man," said the old Greek poet Simonides; and it does, as we see, and more than we sometimes realize. Jesus grew up in an Oriental town, in the middle of its life—a town with poor houses, bad smells, and worse stories, tragedies of widow and prodigal78 son, of unjust judge and grasping publican—yes, and comedies too. We know at once from general knowledge of Jewish life and custom, and from the recorded fact that he read the Scriptures79, that he went to school; and we could guess, fairly safely, that he played with his school-fellows, even if he had not told us what the games were at which they played:—
At weddings and at funerals,
As if his life's vocation80
Were endless imitation.
Sometimes the children were sulky and would not play (Luke 7:32). How strange, and how delightful15, that the great Gospel, full of God's word for mankind, should have a little corner in it for such reminiscences of children's games! We cannot suppose that he had access to many books, but he knew the Old Testament, well and familiarly—better and more aptly than some people expected. Traces of other books have been found in his teaching, not many and some of them doubtful. Generally one would conclude that, apart from the Old Testament, his education was not very bookish—he found it in home and shop, in the desert, on the road, and in the market-place.
It is interesting to gather from the Gospel what Jesus says of the talk of men, and it is surprising to find how much it is, till we realize how very much in ancient times the city was the education, and the market-place the school, where some of the most abiding81 lessons were learnt. Is it not so still in the East? Here was a boy, however, who watched men and their words more closely than they guessed, on whose ears words fell, not as old coinages, but as new minting, with the marks of thought still rough and bright on them—indexes to the speaker.
Proverbs of the market every people has of its own. "It is nought82, it is nought, saith the buyer, but, after he is gone his way, then he boasteth." And the seller has all the variants83 of caveat84 emptor ready to retort. In antiquity85, and in the East to-day, apart from machine-made things, we find the same uncertainty86 in most transactions as to the value of the article, the same eagerness of both seller and buyer to get at the supposed special knowledge of the other, and the same preliminary skirmish of proposal, protest, offer, refusal, and oath. Jesus stands by the stall, watching some small sale with the bright, earnest eyes which we find so often in the Gospels. The buyer swears "on his head" that he will not give more than so much; then, "by the altar" he won't get the thing. "By the earth" it isn't worth it; "by the heaven" the seller gave that for it. So the battle rages, and at last the bargain is struck. The buyer raises his price; the seller takes less than he gave for the thing; neither has believed the other, but each, as the keen eyes of the onlooker87 see, feels he has over-reached the other. Heaven has been invoked—and what is Heaven? As the words fell on the listener's ears, he saw the throne of God, and on it One before whose face Heaven itself and earth will flee away—and be brought back again for judgement. And by Heaven, and by Him who sits on the Throne, men will swear falsely for an "anna" or two. How can they? It is because "nothings grow something"; the words make a mist about the thing. In later days Jesus told his followers88 to swear not at all—to stick to Yes and No.
Then a leader in the religious world passes, and the loiterers have a new interest for the moment. "Rabbi, Rabbi," they say, and the great man moves onward89, obviously pleased with the greeting in the marketplace (Matt. 23:7). As soon as he is out of hearing, it is no longer "Rabbi" he is called; talk turns to another tune49. How little the fine word meant! How lightly the title was given! Worse still, the title will stand between a man and the facts of life. Some will use it to deceive him; others, impressed by it, are silent in his presence; one way and another, the facts are kept from him. Seeing, he sees not, and he comes to live in an unreal world. How many men to-day will say what they really think before a man in clerical dress, or a dignitary however trivial? "Be not ye called 'Rabbi,'" was the counsel Jesus gave to his followers, and he would accept neither "Rabbi," nor "Good Master," nor any other title till he saw how much it meant. "Master!" they said, "we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men" (Matt. 22:16). But as the evangelist continues, Jesus "perceived their wickedness"—he had heard such things before and was not trapped. "Hosanna in the highest!" (Mark 11:10)—strange to think of the quiet figure, riding in the midst of the excited crowd, open-eyed and undeceived in his hour of "triumph"—as little perturbed90, too, when his name is cast out as evil. How little men's praise and their blame matter, when your eyes are fixed91 on God—when you have Him and His facts to be your inspiration! On the other hand, when you have not contact with God, how much men's talk counts, and how easy it is to lose all sense of fact!
By and by the talk veers92 round to what Pilate had done one to the Galileans—if the dates fit, or if for the moment we can make them fit, or anticipate once for all, and be done with the bazaar93 talk which never stopped. Pilate had killed the Galileans when they went up to Jerusalem—yes! mingled94 their own blood, you might say, with the blood of their sacrifices (Luke 13:1). What would he do next? There was no telling. What was needed—some time—it was bound to come—and the voice sank—a Theudas, or a Judas again (Acts 5:36, 37)—it would not be surprising. … There were no newspapers, no approved and reliable sources of news such as we boast to have from our governments and millionaires; all was rumour95, bazaar talk—"Lo! here!" and "Lo! there!" (Mark 13:21). "Prohibiti sermones ideoque plures", said Tacitus of Rome—rumours were forbidden, so there were more of them. The Messiah must come some time, said one man who might be a friend of the Zealots. In any case, reflected another, those Galileans had probably angered Heaven and got their deserts; ill luck like that could hardly come by accident; think of the tower that fell at Siloam—anybody could see there was a judgement in it. Might it not be said that God had discredited96 John the Baptist, now his head was taken off? So men speculated (cf. John 9:2). Jesus saw through all this, and was radiantly clear about it.
So they chattered97, and he heard. Then the talk took another turn, and tales were told—bad eyes flashed and lips smacked98, as one story-teller eclipsed the other in the familiar vein99. The Arabian Nights are tales of the crowd, it is said, rather than literature in their origin, and will give clues enough to what might be told. Jesus heard, and he saw what it meant; and afterwards he told his friends: "From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders … foolishness; all these evil things come from within, and defile100 the man" (Mark 7:21-23). The evil thought takes shape to find utterance, and gains thereby101 a new vitality102, a new power for evil, and may haunt both speaker and listener for ever with its defiling103 memory.
By and by he intervened and spoke104 himself. Every one was shocked, and said, "Blasphemy105!" They were not used to think of God as he did, and it seemed improper106.
Then the whole question of human speech rises for him. What did they mean by their words? What could their minds be like? God dragged in and flung about like a counter, in a game of barter—but if you speak real meaning about God it is blasphemy. "Rabbi, Rabbi" to the great man's face—he turns his back—and his name is smirched for ever by a witty107 improvisation108. Why? Why should men do such things? The magic in the idle tale—ten minutes, and the memory is stained for ever with what not one of them would forget, however he might wish to try to forget. The words are loose and idle, careless, flung out without purpose but to pass the moment—and they live for ever and work mischief109. How can they be so light and yet have such power?
Later on he told his friends what he had seen in this matter of words. They come from within, and the speaker's whole personality, false or true, is behind what he says—the good or bad treasure of his heart. There are no grapes growing on the bramble bush. No wonder that of every idle word men shall give account on the day of Judgement (Matt. 12:36). The idle word—the word unstudied—comes straight from the inmost man, the spontaneous overflow110 from the spirit within, natural and inevitable111, proof of his quality; and they react with the life that brought them forth.[13]
So he grows up—in a real world and among real people. He goes to school with the boys of his own age, and lives at home with mother and brothers and sisters. He reads the Old Testament, and forms a habit of going to the Synagogue (Luke 4:16). All points to a home where religion was real. The first word he learnt to say was probably "Abba", and it struck the keynote of his thoughts. But he knew the world without as well,—turned on to it early the keen eyes that saw all, and he recognized what he saw. Knowledge of men, but without cynicism, a loving heart still in spite of his freedom from illusions—these are among the gifts that his environment gave him, or failed to take away from him.
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1
eulogy
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| n.颂词；颂扬 | |
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2
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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3
reconstruction
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| n.重建，再现，复原 | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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dealing
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| n.经商方法，待人态度 | |
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7
mere
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| adj.纯粹的；仅仅，只不过 | |
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8
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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9
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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10
apocryphal
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| adj.假冒的，虚假的 | |
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11
parable
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| n.寓言，比喻 | |
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12
parables
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| n.（圣经中的）寓言故事( parable的名词复数 ) | |
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13
celibacy
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| n.独身(主义) | |
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14
moth
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| n.蛾，蛀虫 | |
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15
delightful
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| adj.令人高兴的，使人快乐的 | |
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delightfully
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| 大喜，欣然 | |
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eldest
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| adj.最年长的，最年老的 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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20
determined
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| adj.坚定的；有决心的 | |
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ministry
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| n.(政府的)部；牧师 | |
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22
allusion
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| n.暗示，间接提示 | |
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allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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leaven
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| v.使发酵；n.酵母；影响 | |
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pointed
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| adj.尖的，直截了当的 | |
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rim
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| n.(圆物的)边，轮缘；边界 | |
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rust
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| n.锈；v.生锈；(脑子)衰退 | |
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eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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31
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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32
panorama
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| n.全景，全景画，全景摄影，全景照片[装置] | |
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33
caravans
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| （可供居住的）拖车（通常由机动车拖行）( caravan的名词复数 )； 篷车； （穿过沙漠地带的）旅行队（如商队） | |
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34
anecdote
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| n.轶事，趣闻，短故事 | |
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35
testament
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| n.遗嘱；证明 | |
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36
forth
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| adv.向前；向外，往外 | |
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37
riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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38
frankly
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| adv.坦白地，直率地；坦率地说 | |
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39
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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40
remodelling
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| v.改变…的结构[形状]( remodel的现在分词 ) | |
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41
pinions
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| v.抓住[捆住]（双臂）( pinion的第三人称单数 ) | |
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42
divers
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| adj.不同的；种种的 | |
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43
similes
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| （使用like或as等词语的）明喻( simile的名词复数 ) | |
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44
metaphors
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| 隐喻( metaphor的名词复数 ) | |
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45
carrion
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| n.腐肉 | |
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46
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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47
asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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48
attuned
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| v.使协调( attune的过去式和过去分词 )；调音 | |
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49
tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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50
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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51
conspicuously
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| ad.明显地，惹人注目地 | |
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52
abruptly
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| adv.突然地，出其不意地 | |
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53
homely
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| adj.家常的，简朴的；不漂亮的 | |
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54
groaning
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| adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
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55
bondage
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| n.奴役，束缚 | |
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56
corruption
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| n.腐败，堕落，贪污 | |
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57
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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58
intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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59
portrays
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| v.画像( portray的第三人称单数 )；描述；描绘；描画 | |
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60
regularity
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| n.规律性，规则性；匀称，整齐 | |
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61
impartiality
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| n. 公平, 无私, 不偏 | |
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steadfast
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| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
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zeal
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| n.热心，热情，热忱 | |
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64
conceits
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| 高傲( conceit的名词复数 )； 自以为； 巧妙的词语； 别出心裁的比喻 | |
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meekness
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| n.温顺，柔和 | |
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66
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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67
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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intoxicate
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| vt.使喝醉，使陶醉，使欣喜若狂 | |
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temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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confession
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| n.自白，供认，承认 | |
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71
lizard
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| n.蜥蜴，壁虎 | |
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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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73
utterance
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| n.用言语表达，话语，言语 | |
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sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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76
citations
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| n.引用( citation的名词复数 )；引证；引文；表扬 | |
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authenticate
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| vt.证明…为真，鉴定 | |
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78
prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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79
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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80
vocation
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| n.职业，行业 | |
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81
abiding
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| adj.永久的，持久的，不变的 | |
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82
nought
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| n.／adj.无，零 | |
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83
variants
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| n.变体( variant的名词复数 )；变种；变型；（词等的）变体 | |
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84
caveat
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| n.警告； 防止误解的说明 | |
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85
antiquity
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| n.古老；高龄；古物，古迹 | |
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86
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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87
onlooker
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| n.旁观者，观众 | |
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88
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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90
perturbed
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| adj.烦燥不安的v.使（某人）烦恼，不安( perturb的过去式和过去分词 ) | |
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91
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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92
veers
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| v.（尤指交通工具）改变方向或路线( veer的第三人称单数 )；（指谈话内容、人的行为或观点）突然改变；（指风） （在北半球按顺时针方向、在南半球按逆时针方向）逐渐转向；风向顺时针转 | |
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93
bazaar
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| n.集市，商店集中区 | |
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94
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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95
rumour
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| n.谣言，谣传，传闻 | |
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96
discredited
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| 不足信的，不名誉的 | |
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97
chattered
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| （人）喋喋不休( chatter的过去式 )； 唠叨； （牙齿）打战； （机器）震颤 | |
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98
smacked
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| 拍，打，掴( smack的过去式和过去分词 ) | |
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99
vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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100
defile
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| v.弄污，弄脏；n.(山间)小道 | |
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101
thereby
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| adv.因此，从而 | |
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102
vitality
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| n.活力，生命力，效力 | |
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103
defiling
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| v.玷污( defile的现在分词 )；污染；弄脏；纵列行进 | |
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104
spoke
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| 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 | |
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105
blasphemy
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| n.亵渎，渎神 | |
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106
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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107
witty
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| adj.机智的，风趣的 | |
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108
improvisation
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| n.即席演奏(或演唱)；即兴创作 | |
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109
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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110
overflow
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| v.(使)外溢，(使)溢出；溢出，流出，漫出 | |
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111
inevitable
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| adj.不可避免的，必然发生的 | |
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