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CHAPTER XVI.—THE DOCTRINE OF THE ATONEMENT.
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ONE more element of some importance yet remains1 in the complex conception of the human or animal victim, or slain2 god, which we must briefly3 examine before we can proceed with advantage to the evolution of Christianity; I mean the doctrine5 of piacular sacrifice—or, in other words, of the atonement.

“Without shedding of blood,” says the author of one of the earliest Christian4 tractates, “there is no remission of sin.” This is a common theory in all advanced religions; the sacrifice is regarded, not merely as the self-immolation7 of a willing divine victim or incarnate8 god, but also as an expiation9 for crimes committed. “Behold10 the Lamb of God,” says the Baptist in the legend, “which taketh away the sins of the world.”

This idea, I take it, is not primitive11. Sin must be regarded as a late ethical12 intruder into the domain13 of religion. Early man for the most part takes his gods joyously14. He is on the best of terms with them. He eats and drinks and carouses15 in their presence. They join in his phallic and bacchanalian16 orgies. They are not great moral censors17, like the noble creation of the Hebrew prophets, “of purer eyes than to behold iniquity18.” They are creatures of like passions and failings with himself,—dear ancestors and friends, ever ready to overlook small human frailties19 like murder or rapine, but exercising a fatherly care for the most part over the lives and fortunes of their descendants or tribesmen. Angry they may be at times, 348no doubt; but their anger as a rule can be easily assuaged20 by a human victim, or by the blood of slaughtered22 goats and bulls. Under normal circumstances, they are familiar housemates. Their skulls23 or images adorn25 the hearth26. They assist at the family and domestic feasts; and they lick up the offerings of blood or wine made to them with a smiling countenance27. In short, they are average members of the tribe, gone before to the spirit-world; and they continue to share without pride or asceticism28 in the joys and feasts and merry-makings of their relatives.

Thus the idea of expiation, save as a passing appeasement29 for a temporary tiff30, did not probably occur in the very earliest and most primitive religions. It is only later, as ethical ideas begin to obtrude31 themselves into the sacred cycle, that the notion of sin, which is primarily that of an offence against the established etiquette32 of the gods, makes itself slowly visible. In many cases, later glosses33 seem to put a piacular sense upon what was in its origin by obvious analogy a mere6 practical god-making and godslaying ceremony. But in more consciously philosophic34 stages of religion this idea of atonement gains ground so fast that it almost swallows up the earlier conception of communion or feasting together. Sacrifice is then chiefly conceived of as a piacular offering to a justly offended or estranged35 deity36; this is the form of belief which we find almost everywhere meeting us in the hecatombs of the Homeric poems, as in many works of Hellenic and Semitic literature.

In particular, the piacular sacrifice seems to have crystallised and solidified37 round the sacred person of the artificial deity. “The accumulated misfortunes and sins of the whole people,” says Mr. Frazer, “are sometimes laid upon the dying god, who is supposed to bear them away for ever, leaving the people innocent and happy.” “Surely he hath borne our griefs and carried our sorrows,” says one of the Hebrew poets, whose verses are conjecturally38 attributed 349to Isaiah, about one such divine scapegoat39; “yet we did esteem40 him stricken, smitten41 of God, and afflicted42. He was wounded for our transgressions44; he was bruised45 for our iniquities46. The chastisement47 of our peace was upon him, and with his stripes are we healed. Jahweh hath laid upon him the iniquity of us all.”

The ideas here expressed in such noble language were common to all the later man-gods of the more advanced and ethical religions.

Mr. Frazer is probably right in connecting the notion of the scapegoat, human or animal, with the popular barbaric idea of the transference of evils. Thus, in popular magic of all nations, diseases of every sort, from serious fevers and plagues, down to headache, toothache, warts48, and sores, are transferred by some simple ceremony of witchcraft49 to animals, rags, or other people. I will quote examples but briefly. Epilepsy is made over to leaves and thrown away in the Malay Archipelago. Toothache is put into a stone in Australia. A Bechuana king gave his illness to an ox, which was drowned in his stead, to secure his recovery. Mr. Gomme quotes a terrible story of a Scotch50 nobleman who transferred his mortal disease to his brother by a magical ceremony. “Charms” for fever or for warts generally contain some such amiable51 element of transferring the trouble to a string, a rag, or a piece of paper, which is flung away to carry the evil with it to the person who next touches it. Numerous cases of like implication may be found in the works of Mr. Gomme and Mr. Hartland, to which I would refer enquirers after further evidence.

Closely connected with these notions of transference are also the occasional or periodical ceremonies undertaken for the expulsion of evils from a village or a community. Devils, demons52, hostile spirits, diseases, and other misfortunes of every sort are frequently thus expelled with gongs, drums, and other magical instruments. Often the boundaries of the tribe or parish are gone over, a 350perlustration is performed, and the evil influences are washed out of the territory or forcibly ejected. Our own rite53 of Beating the Bounds represents on one of its many sides this primitive ceremony. Washings and dippings are frequent accompaniments of the expulsive ritual; in Peru, it was also bound up with that common feature of the corn-god sacrament—a cake kneaded with the blood of living children. The periodical exorcism generally takes place once a year, but is sometimes biennial55: it has obvious relations with the sacrifice of the human or animal victim. In Europe, it still survives in many places as the yearly expulsion of witches. The whole subject has been so admirably treated by Mr. Frazer that I have nothing to add to his excellent exposition.

Putting these two cardinal56 ideas together, we arrive at the compound conception of the scapegoat. A scapegoat is a human or animal victim, chosen to carry off, at first the misfortunes or diseases, later the sin and guilt57 of the community. The name by which we designate it in English, being taken from the derivative58 Hebrew usage, has animal implications; but, as in all analogous59 cases, I do not doubt that the human evil-bearer precedes the animal one.

A good example of this incipient60 stage in the evolution of the scapegoat occurs at Onitsha, on the Quorra River. Two human beings are there annually61 sacrificed, “to take away the sins of the land”—though I suspect it would be more true to native ideas to say, “the misfortunes.” The number two, as applied62 to the victims, crops up frequently in this special connexion. The victims here again are “bought with a price”—purchased by public subscription63. All persons who during the previous year have committed gross offences against native ethics64 are expected to contribute to the cost of the victims. Two sickly people are bought with the money, “one for the land and one for the river.” The victims are dragged along the ground to the place of execution, face downward. The crowd who accompany 351them cry, “Wickedness! wickedness!” So in Siam it was customary to choose a broken-down woman of evil life, carry her on a litter through the streets (which is usually a symbol of kingship or godhead) and throw her on a dunghill or hedge of thorns outside the wall, forbidding her ever again to enter the city. In this eastern case, there is mere expulsion, not actual killing65.

In other instances, however, the divine character attributed to the human scapegoat is quite unmistakable. Among the Gonds of India, at the festival of the god of the crops, the deity descends66 on the head of one of the worshippers, who is seized with a fit, and rushes off to the jungle. There, it is believed he would die of himself, if he were not brought back and tenderly treated: but the Gonds, more merciful here than in many other cases, take him back and restore him. The idea is that he is thus singled out to bear the sins of the rest of the village. At Halberstadt in Thuringia an exactly similar custom survived till late in the middle ages. A man was chosen, stained with deadly sin, as the public scapegoat. On the first day of Lent he was dressed in mourning, and expelled from church. For forty days, he wandered about, fed only by the priests, and no one would speak to him. He slept in the street. On the day before Good Friday, however, he was absolved67 of his sins, and being called Adam, was believed to be now in a state of innocence68. This is a mitigated69 and Christianised form of the human sin-offering.

Again, the Albanians of the Eastern Caucasus kept a number of sacred slaves in the temple of the moon, many of whom were inspired and prophesied70. When one of these men exhibited unusual symptoms of inspiration, the high priest had him bound with a sacred chain, and maintained for a year in luxury, like the Mexican corn-god. This fact immediately brings the human scapegoat into line with the annual human gods we have already considered. At the end of a year, he was anointed with unguents (or, so to speak, christed), and led forth71 to be sacrificed. 352The sacrifice was accomplished72 as a purificatory ceremony.

Mr. Frazer, to whom I owe all these examples, connects with such rites73 the curious ceremony of the expulsion of the Old Mars, the Mamurius Veturius, at Rome. Every year on the 14th of March (near the spring equinox), a man, called by the name of a god, was clad in skins—the significance of which rite we now know—and after being beaten with long white rods, was expelled the city. From one point of view, this personage no doubt represented the god of vegetation of the previous year (for the Mars was originally an annual corn-god). But from another point of view, being now of no further use to the community, he was utilised with true old Roman parsimony74 as a scapegoat, and sent to carry away the offences of the people. Indeed, there seems to be some reason for believing that he was driven into the territory of the hostile Oscans. In this case we perceive that an annual god is made the sin-offering for the crimes of a nation.

In Greece, we get similar traces of the human scapegoat. At Ch忙ronea in Boeotia, the chief magistrate75 at the town-hall, and every householder in his own house, as we learn from Plutarch (who was himself a magistrate there) had on a certain day to beat a slave with rods of agnus castus, and turn him out of doors, with the formula, “Out, hunger! in, health and wealth!” Elsewhere the custom retained more unpleasant features. At Marseilles, when the colony was ravaged76 by plague, a man of the poorer classes used voluntarily to offer himself as a sin-offering or scapegoat. Here we have once more the common episode of the willing victim. For a whole year, like other annual gods, he was fed at the public expense, and treated as a gentleman—that is to say, a kingly man-god. At the end of that time, he was dressed in sacred garments —another mark of godship—decked with holy branches, the common insignia of gods of vegetation, and led through the city, while prayers were offered up that the sins of 353the people might fall on his head. He was then cast out of the colony. The Athenians kept a number of outcasts as public victims at the expense of the town; and when plague, drought, or famine befell, sacrificed two of them (note the number) as human scapegoats77. One was said to be a substitute for the men, and one for the women. They were led about the city (like Beating the Bounds again) and then apparently78 stoned to death without it. Moreover, periodically every year, at the festival of the Thargelia, two victims were stoned to death as scapegoats at Athens, one for the men, and one for the women. I would conjecturally venture to connect this sacred number, not merely with the African practice already noted79, but also with the dual80 kings at Sparta, the two consuls81 at Rome, and the two suffetes at Carthage and in other Semitic cities. The duality of kings, indeed, is a frequent phenomenon.

I can only add here that the many other ceremonies connected with these human scapegoats have been well expounded82 and explained by Mannhardt, who shows that they were all of a purificatory character, and that the scourging83 of the god before putting him to death was a necessary point of divine procedure. Hence the significance of the agnus castus.

Briefly, then, the evidence collected by Mannhardt and Frazer suffices to suggest that the human scapegoat was the last term of a god, condemned84 to death, upon whose head the transgression43 or misfortunes of the community were laid as substitute. He was the vicarious offering who died for the people.

It is only here and there, however, that the scapegoat retains to historical times his first early form as a human victim. Much more often, in civilised lands at least, we get the usual successive mitigations of the custom. Sometimes, as we have seen already in these cases, the victim is not actually killed, but merely expelled, or even only playfully and ceremonially driven out of the city. In other instances, 354we get the familiar substitution of the condemned criminal, or the imbecile, as in the Attic85 Thargelia.’ The Greeks of Asia Minor86 used actually to burn their atonement-victim, and cast his ashes into the sea; but the Leucadians merely threw down a condemned prisoner from a cliff, and lightened his fall by fastening live birds to him, while they kept boats below to save him from drowning, and carry him well beyond the frontier. In the vast majority of cases, however, we have the still more common substitution of a sacred animal for a human victim; and this appears to be in large part the origin of that common religious feature, the piacular sacrifice.

Occasionally we get historical or half-historical evidence of the transition from a human victim to a divine or quasidivine animal. Thus, the people of Nias offer either a red horse or a buffalo87 to purify the land; but formerly88, a man was bound to the same stake with the buffalo, and when the buffalo was killed, the man was driven away, no native daring to receive him or feed him. The sacrificial camel of the ancient Arabs, presumably piacular, is expressly stated to be a substitute for a human victim. The favourite victims of the Saracens were young and beautiful captives: but if such were not to be procured89, they contented90 themselves with a white and faultless camel. The step hence to the habitual91 immolation or driving forth of a divine animal in place of a divine or quasi-divine man is a very small one. In Malabar, the cow is a sacred beast, and to kill or eat a cow is a crime like murder. Nevertheless, the Brahmans transfer the sins of the people to a cow or cows, which are then driven out wherever the Brahmans appoint. The ancient Egyptians used to sacrifice a bull, and lay upon its head all the evils which might otherwise happen to themselves and their country; then they sold the bull’s head to the Greeks, or flung it into the river. (Contrast this effort to get rid of the accursed head with the careful preservation92 and worship of the sacred one.) The best-known case of all, of course, is the Hebrew scapegoat, which was 355the sacred animal of a shepherd people, turned out to die of hunger or thirst in the desert, and bearing on its head the sins of the people. (Contrast the scapegoat with the paschal lamb, and compare with the goats and sheep of the last judgment93.) When cholera94 rages among the aboriginal95 tribes of India, they take a goat or a buffalo—in either case a female, the most sacred sex in Indian sacrifice, and black all over, like Apis and Mnevis; they turn it out of the village, with magical ceremonies, and do not allow it to return within their precincts. In many other similar poojahs, the victim is a goat. Mr. Frazer has collected, here as elsewhere, a vast number of valuable and illustrative instances.

As a rule, the man-god or divine animal selected as a scapegoat is not actually slaughtered, in the fullest form of the rite; he is driven away, or flung into the sea, or left to die of hunger and thirst. Sometimes, however, he is burned as a holocaust96: sometimes he is stoned, and sometimes slaughtered. And in later and less perfect forms of piacular animal sacrifice, slaughter21 was the rule, save where burning had ousted97 it. Indeed, in many cases, it is difficult to disentangle the various elements of the complex problem. People had got accustomed to certain forms of sacrifice, and mixed them up indiscriminately, so that one and the same rite seems sometimes to be sacramental, sacrificial, and piacular, all at once. Thus Dr. Robertson Smith writes of ancient Egypt: “Bulls were offered on the altar, and part of the flesh eaten in a sacrificial feast; but the sacrifice was only permitted as a piaculum, was preceded by a solemn fast, and was accompanied by public lamentation99, as at the death of a kinsman100.” Compare the annual mourning for Adonis; and also the similar union of sacrifice, sacrament, and atonement in the Mass, which, at the great resurrection-festival of the Christian year, Easter, is equally preceded by a fast, and by the solemn mourning of Good Friday.

Now, I do not pretend to discriminate98 accurately101 in these 356very mixed cases between one element and another in the compound rite. Often enough, all the various traits of god-slaying, of sacrament, and of public expiation are evidently present. Usually, too, the victim is slain before the altar or sacred stone of some earlier and greater god, and its blood poured forth for him. Thus, in the Hebrew ritual both of the holocaust and the sin-offering, the victim is slain at the altar, “before Jahweh,” and the effusion of blood on the sacred slab102 has a special significance. In the Semitic held, as Dr. Robertson Smith observes (and I would add, in most others), “the fundamental idea of sacrifice is not that of a sacred tribute, but of joint103 communion between the god and his worshippers, by joint participation104 in the living flesh and blood of a sacred victim.” But the identity of god and victim is often quite clear; thus, as we saw before, the sheep-Aphrodite was worshipped in Cyprus with an annual mystic and piacular sacrifice of a sheep; and the worshippers themselves were clad in sheepskins, a rite whose significance is now abundantly evident to us.

On the whole, then, at the stage we have at last reached, I will not attempt to distinguish in every case between the various superposed ideas in the sacrificial ceremony. Most sacrifices seem in the last resort to be substitutes for human-divine victims. Most seem to be sacramental, and most to be more or less distinctly piacular. I do not even know whether, in reconstructing afresh for others a series of rites the ideas of which have grown slowly clear to my own mind by consideration of numerous mixed examples, I have always placed each particular fact in its best and most effective position for illustration. The elements of the problem are so involved and so closely interosculating. For instance, I do not doubt that the great Phoenician and Carthaginian holocausts105 of human victims, which I was compelled at first to treat most inadequately106, were mainly piacular in intention; nor do I doubt that the Greek hecatomb (or holocaust of a hundred oxen) was a mitigation or attenuation107 357of such gigantic human holocausts as these, or as those attributed to the British Druids. Asclepiades states expressly that every victim was originally regarded as a substitute for human sacrifice; and so, in the Elohistic account of the origin of burnt sacrifice, a ram54 is accepted as a substitute for the life of Isaac, the dearly-beloved son whom the chief or king, Abraham, intends to offer as a royal victim to his tribal108 god. Abraham says that the god himself will provide a victim; and the ram then, as it were, voluntarily offers itself. So at the great temple of Astarte at Eryx, where the victims were drawn109 from the sacred or divine herds110 kept at the sanctuary111, the chosen beast was believed of its own accord to present itself at the altar. At the Dupolia in like manner a number of bulls were driven together round the holy table; and the bull was selected which voluntarily approached and eat of the sacred cakes; thereby112 not only showing himself to be a willing victim, but also doubly divine, first because he took the food intended for the god, and second because he swallowed the sacred corn, itself the duplicate body of the deity. (Compare, of course, the Hebrew shewbread.) I need not pursue this line of thought any further. It must be obvious that many sacrifices at least are sacra-mentally-piacular god-slaying ceremonies, and that in most of them the god is slain, himself to himself, in human or animal form, as an expiation of crimes against his own majesty113. Nor need I point out how this complex concept lies at the very root of Pauline theology.

I would like to add, however, that the ideas here formulated114 must give a new meaning to many points we could not at first understand in ceremonies mentioned in our earlier chapters. I will take only one example—that of the place of Samoyed sacrifice which Baron115 Nordenski么ld saw on Vaygats Island. We can now divine the meaning of the heap of reindeer116 skulls piled around the rude open-air shrine117; for reindeer are the sacred and the-anthropic animals of the northern races; while the preservation 358of their heads at the hypothral altar of the elder gods or ghosts has its usual holy and oracular meaning. We can also guess why remains of a fireplace could be seen by the side, at which the sacrificial and sacramental meal was habitually118 prepared; and why the mouths of the idols119 were smeared120 with blood, in order to make the older gods or ghosts participators in the festival. Indeed, any reader who has followed me thus far, and who now turns back to the earlier chapters of this book, will find that many details appear to him in quite a different light, and will see why I have insisted beforehand on some minor points which must have seemed to him at the time wholly irrelevant121.

Many other curious ceremonies that seem equally meaningless at first in narratives122 of travel will also come to have a significant meaning when thus regarded. For instance. Mr. Chalmers tells us that among the New Guinea natives of particular districts, “pigs are never killed but in the one place, and then they are offered to the spirit. The blood is poured out there, and the carcase is then carried back to the village, to be divided, cooked, and eaten. Pigs’ skulls are kept and hung up in the house. Food for a feast, such as at house-building”—a most pregnant hint—“is placed near the post where the skulls hang, and a prayer is said. When the centre-post is set up, the spirits have wallaby, fish, and bananas presented to them, and they are besought123 to keep that house always full of food, and that it may not fall when the wind is strong.” If we recall other cases elsewhere, we can hardly doubt that the pigs in these instances are killed as sacred victims at the grave of the chief family ancestor; especially when Mr. Chalmers also tells us that “each family has a sacred place where they carry offerings to the spirits of deceased ancestors, whom they greatly fear.” When sickness, famine, or scarcity124 of fish occur, it is these spirits that have to be appeased125. And if we recollect126 once more that in so many cases the central post of the hut is based on a human or animal victim, both 359in New Guinea and elsewhere, we can hardly doubt that to this household god or foundation-ghost the offerings at the central post are presented. Finally, the skulls of the pigs which are kept in the house and hung on the post remind us on the one hand of the skulls of ancestor-gods similarly preserved, and on the other hand of the skulls of theanthropic victims kept by the people of India at their festivals, or fastened by early Greeks and Romans on their temples. “They cook the heads of their slain enemies,” says Mr. Chalmers again, “to secure clean skulls to put on sacred places.” Adequately to develop the hints thus suggested, however, would require another book as long as the present one.

Yet here is just one more such hint, from the same author, too pregnant to be omitted.

“When the natives begin planting, they first take a bunch of bananas and sugar-cane, and go to the centre of the plantation127, and call over the names of the dead belonging to their family, adding: ‘There is your food, your bananas and sugar-cane; let our food grow well, and let it be plentiful128. If it does not grow well and plentiful, you all will be full of shame, and so shall we.’

“When they go on trading expeditions, they present their food to the spirits at the centre-post of the house, and ask the spirits to go before them and prepare the people, so that the trading may be prosperous.

“When sickness is in the family, a pig is brought to the sacred place of the great spirit” (probably the chief ancestral ghost), “and killed. The carcase is then taken to the sacred place of the family, and the spirits are asked to accept it. Sins are confessed, such as bananas that are taken, or cocoanuts, and none have been presented, and leave not given to eat them. ‘There is a pig; accept, and remove the sickness.’ Death follows, and the day of burial arrives. The friends all stand round the open grave, and the chief’s sister or cousin” (the primitive priestess) “calls out in a loud voice, ‘You have been angry with us for 360the bananas we have taken (or cocoanuts, as the case may be), and you have, in your anger, taken this child. Now let it suffice, and bury your anger.’ The body is then placed in the grave, and covered over with earth.”

Here we have in brief a perfect epitome129 of savage130 theology, savage ceremonial, and savage atonement. I could enlarge not a little on its numerous implications.

A single quotation131 from Mr. Savage Landor’s work on The Hairy Ainu of Japan will also serve as an excellent summary of such encyclopaedic barbaric theology. “If they have any belief at all,” he says, “it is an imperfect kind of Totemism, and the central point of that belief is their own descent from the bear. This does not include the smallest reverence132 for their ancestor. They capture their Totem and keep it in captivity133; they speak to it and feed it; but no prayers are offered to it. When the bear is fat, it is taken out of the cage to be ill-treated and baited by all the men present.” Like the Khond Meriah and the tortures of martyrs134. “It is tied to a stake” or stauros or accursed tree, “and a pole is thrust into its mouth; and when the poor beast has been sufficiently135 tortured, pricked136 with pointed137 sticks, shot at with blunted arrows,” like St. Sebastian, “bruised with stones,” like St. Stephen, “maddened with rage and ill-usage, it is killed outright138, and, ancestor as it may be, it makes the chief dish and raison d’etre of a festival, where all the members of the tribe partake of its flesh. The owner of the hut in which the feast takes place then sticks the skull24 on to a forked pole, and sets it outside with the others at the east end of his hut. The skin is made into garments, or is spread on the ground to sleep on.” Here, I need hardly say, we have sacrifice, sacrament, orientation139, the sacred head, the use of the skin as a covering of the worshipper, and all the other traits of theanthropic substitution.

It is more to our purpose now, however, to remember these two cardinal points: first, that a dying god, human or animal, is usually selected as a convenient vehicle for the 361sins of the people; and second, that “without shedding of blood there is no remission of sin.” These two doctrines140 were commonly current all over the world, but especially in that Eastern Mediterranean141 world where Christianity was first evolved. Indeed, they were there so generally recognised that the writers of the earliest Christian tractates, the Apostolic Epistles, take them for granted as self-evident—as principles of which every intelligent man would at once admit the truth and cogency142.

点击收听单词发音收听单词发音  

1 remains 1kMzTy     
n.剩余物,残留物;遗体,遗迹
参考例句:
  • He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
  • The remains of the meal were fed to the dog.残羹剩饭喂狗了。
2 slain slain     
杀死,宰杀,杀戮( slay的过去分词 ); (slay的过去分词)
参考例句:
  • The soldiers slain in the battle were burried that night. 在那天夜晚埋葬了在战斗中牺牲了的战士。
  • His boy was dead, slain by the hand of the false Amulius. 他的儿子被奸诈的阿缪利乌斯杀死了。
3 briefly 9Styo     
adv.简单地,简短地
参考例句:
  • I want to touch briefly on another aspect of the problem.我想简单地谈一下这个问题的另一方面。
  • He was kidnapped and briefly detained by a terrorist group.他被一个恐怖组织绑架并短暂拘禁。
4 Christian KVByl     
adj.基督教徒的;n.基督教徒
参考例句:
  • They always addressed each other by their Christian name.他们总是以教名互相称呼。
  • His mother is a sincere Christian.他母亲是个虔诚的基督教徒。
5 doctrine Pkszt     
n.教义;主义;学说
参考例句:
  • He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
  • The council met to consider changes to doctrine.宗教议会开会考虑更改教义。
6 mere rC1xE     
adj.纯粹的;仅仅,只不过
参考例句:
  • That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
  • It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。
7 immolation wazx9     
n.牺牲品
参考例句:
  • We still do;living in a world in which underclared aggression, war,hypocrisy,chicanery,anarchy and impending immolation are part of our daily lives, we all want a code to live by. 我们仍然有这种感觉;生活在一个不宣而战的侵略、战争、虚伪、诈骗、混乱以及迫在眉睫的杀戮充斥着我们日常生活的世界里,我们都想有一种能赖以生存的准则。
  • The Emperor had these clay figures made instead of burying slave-workers alive as immolation. 秦始皇用泥塑造了这批俑,没有活埋奴隶作为殉葬。
8 incarnate dcqzT     
adj.化身的,人体化的,肉色的
参考例句:
  • She was happiness incarnate.她是幸福的化身。
  • That enemy officer is a devil incarnate.那个敌军军官简直是魔鬼的化身。
9 expiation a80c49513e840be0ae3a8e585f1f2d7e     
n.赎罪,补偿
参考例句:
  • 'served him right,'said Drouet afterward, even in view of her keen expiation of her error. “那是他活该,"这一场结束时杜洛埃说,尽管那个妻子已竭力要赎前愆。 来自英汉文学 - 嘉莉妹妹
  • Jesus made expiation for our sins on the cross. 耶稣在十字架上为我们赎了罪。 来自互联网
10 behold jQKy9     
v.看,注视,看到
参考例句:
  • The industry of these little ants is wonderful to behold.这些小蚂蚁辛勤劳动的样子看上去真令人惊叹。
  • The sunrise at the seaside was quite a sight to behold.海滨日出真是个奇景。
11 primitive vSwz0     
adj.原始的;简单的;n.原(始)人,原始事物
参考例句:
  • It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
  • His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。
12 ethical diIz4     
adj.伦理的,道德的,合乎道德的
参考例句:
  • It is necessary to get the youth to have a high ethical concept.必须使青年具有高度的道德观念。
  • It was a debate which aroused fervent ethical arguments.那是一场引发强烈的伦理道德争论的辩论。
13 domain ys8xC     
n.(活动等)领域,范围;领地,势力范围
参考例句:
  • This information should be in the public domain.这一消息应该为公众所知。
  • This question comes into the domain of philosophy.这一问题属于哲学范畴。
14 joyously 1p4zu0     
ad.快乐地, 高兴地
参考例句:
  • She opened the door for me and threw herself in my arms, screaming joyously and demanding that we decorate the tree immediately. 她打开门,直扑我的怀抱,欣喜地喊叫着要马上装饰圣诞树。
  • They came running, crying out joyously in trilling girlish voices. 她们边跑边喊,那少女的颤音好不欢快。 来自名作英译部分
15 carouses fd7cb70dfa1618b7d8ed7b575c601c76     
v.痛饮,闹饮欢宴( carouse的第三人称单数 )
参考例句:
  • The queen carouses to thy fortune, Hamlet. 哈姆雷特,母后为你的好运敬酒! 来自电影对白
16 bacchanalian pP3yf     
adj.闹酒狂饮的;n.发酒疯的人
参考例句:
  • Emperor nero attended the bacchanalian orgy.尼禄皇参加了狂饮的祭酒神仪式。
  • College-admissions deans and potential employers browse bacchanalian footage.高校招生处主任和潜在的雇主会浏览到发酒疯的画面。
17 censors 0b6e14d26afecc4ac86c847a7c99de15     
删剪(书籍、电影等中被认为犯忌、违反道德或政治上危险的内容)( censor的第三人称单数 )
参考例句:
  • The censors eviscerated the book to make it inoffensive to the President. 审查员删去了该书的精华以取悦于总统。
  • The censors let out not a word. 检察官一字也不发。
18 iniquity F48yK     
n.邪恶;不公正
参考例句:
  • Research has revealed that he is a monster of iniquity.调查结果显示他是一个不法之徒。
  • The iniquity of the transaction aroused general indignation.这笔交易的不公引起了普遍的愤怒。
19 frailties 28d94bf15a4044cac62ab96a25d3ef62     
n.脆弱( frailty的名词复数 );虚弱;(性格或行为上的)弱点;缺点
参考例句:
  • The fact indicates the economic frailties of this type of farming. 这一事实表明,这种类型的农业在经济上有其脆弱性。 来自辞典例句
  • He failed therein to take account of the frailties of human nature--the difficulties of matrimonial life. 在此,他没有考虑到人性的种种弱点--夫妻生活的种种难处。 来自英汉文学 - 嘉莉妹妹
20 assuaged 9aa05a6df431885d047bdfcb66ac7645     
v.减轻( assuage的过去式和过去分词 );缓和;平息;使安静
参考例句:
  • Although my trepidation was not completely assuaged, I was excited. 虽然我的种种担心并没有完全缓和,我还是很激动。 来自互联网
  • Rejection (which cannot be assuaged) is another powerful motivator of bullying. (不能缓和的)拒绝是另一个欺负行为的有力动因。 来自互联网
21 slaughter 8Tpz1     
n.屠杀,屠宰;vt.屠杀,宰杀
参考例句:
  • I couldn't stand to watch them slaughter the cattle.我不忍看他们宰牛。
  • Wholesale slaughter was carried out in the name of progress.大规模的屠杀在维护进步的名义下进行。
22 slaughtered 59ed88f0d23c16f58790fb11c4a5055d     
v.屠杀,杀戮,屠宰( slaughter的过去式和过去分词 )
参考例句:
  • The invading army slaughtered a lot of people. 侵略军杀了许多人。 来自《简明英汉词典》
  • Hundreds of innocent civilians were cruelly slaughtered. 数百名无辜平民遭残杀。 来自《简明英汉词典》
23 skulls d44073bc27628272fdd5bac11adb1ab5     
颅骨( skull的名词复数 ); 脑袋; 脑子; 脑瓜
参考例句:
  • One of the women's skulls found exceeds in capacity that of the average man of today. 现已发现的女性颅骨中,其中有一个的脑容量超过了今天的普通男子。
  • We could make a whole plain white with skulls in the moonlight! 我们便能令月光下的平原变白,遍布白色的骷髅!
24 skull CETyO     
n.头骨;颅骨
参考例句:
  • The skull bones fuse between the ages of fifteen and twenty-five.头骨在15至25岁之间长合。
  • He fell out of the window and cracked his skull.他从窗子摔了出去,跌裂了颅骨。
25 adorn PydzZ     
vt.使美化,装饰
参考例句:
  • She loved to adorn herself with finery.她喜欢穿戴华丽的服饰。
  • His watercolour designs adorn a wide range of books.他的水彩设计使许多图书大为生色。
26 hearth n5by9     
n.壁炉炉床,壁炉地面
参考例句:
  • She came and sat in a chair before the hearth.她走过来,在炉子前面的椅子上坐下。
  • She comes to the hearth,and switches on the electric light there.她走到壁炉那里,打开电灯。
27 countenance iztxc     
n.脸色,面容;面部表情;vt.支持,赞同
参考例句:
  • At the sight of this photograph he changed his countenance.他一看见这张照片脸色就变了。
  • I made a fierce countenance as if I would eat him alive.我脸色恶狠狠地,仿佛要把他活生生地吞下去。
28 asceticism UvizE     
n.禁欲主义
参考例句:
  • I am not speaking here about asceticism or abstinence.我说的并不是苦行主义或禁欲主义。
  • Chaucer affirmed man's rights to pursue earthly happiness and epposed asceticism.乔叟强调人权,尤其是追求今生今世幸福快乐的权力,反对神权与禁欲主义。
29 appeasement nzSzXo     
n.平息,满足
参考例句:
  • Music is an appeasement to shattered nerves. 音乐可抚慰受重创的神经。
  • There can be no appeasement with ruthlessness. 对残暴行为是不能姑息的。 来自演讲部分
30 tiff QoIwG     
n.小争吵,生气
参考例句:
  • They patched up their tiff again.他们平息了争执,又和好如初了。
  • There was a new tiff between the two girls.那两个女孩之间有一场新的吵嘴。
31 obtrude M0Sy6     
v.闯入;侵入;打扰
参考例句:
  • I'm sorry to obtrude on you at such a time.我很抱歉在这个时候打扰你。
  • You had better not obtrude your opinions on others.你最好不要强迫别人接受你的意见。
32 etiquette Xiyz0     
n.礼仪,礼节;规矩
参考例句:
  • The rules of etiquette are not so strict nowadays.如今的礼仪规则已不那么严格了。
  • According to etiquette,you should stand up to meet a guest.按照礼节你应该站起来接待客人。
33 glosses 06b65dbe6857b06a7a412502c293fc2e     
n.(页末或书后的)注释( gloss的名词复数 );(表面的)光滑;虚假的外表;用以产生光泽的物质v.注解( gloss的第三人称单数 );掩饰(错误);粉饰;把…搪塞过去
参考例句:
  • The movie glosses over the real issues of the war. 这部电影掩饰了这次战争的真正问题。 来自《简明英汉词典》
  • Time inevitably glosses over the particularities of each situation. 时间不可避免地掩饰了每种情形的特质。 来自互联网
34 philosophic ANExi     
adj.哲学的,贤明的
参考例句:
  • It was a most philosophic and jesuitical motorman.这是个十分善辩且狡猾的司机。
  • The Irish are a philosophic as well as a practical race.爱尔兰人是既重实际又善于思想的民族。
35 estranged estranged     
adj.疏远的,分离的
参考例句:
  • He became estranged from his family after the argument.那场争吵后他便与家人疏远了。
  • The argument estranged him from his brother.争吵使他同他的兄弟之间的关系疏远了。
36 deity UmRzp     
n.神,神性;被奉若神明的人(或物)
参考例句:
  • Many animals were seen as the manifestation of a deity.许多动物被看作神的化身。
  • The deity was hidden in the deepest recesses of the temple.神藏在庙宇壁龛的最深处。
37 solidified ec92c58adafe8f3291136b615a7bae5b     
(使)成为固体,(使)变硬,(使)变得坚固( solidify的过去式和过去分词 ); 使团结一致; 充实,巩固; 具体化
参考例句:
  • Her attitudes solidified through privilege and habit. 由于特权和习惯使然,她的看法变得越来越难以改变。
  • When threatened, he fires spheres of solidified air from his launcher! 当危险来临,他就会发射它的弹药!
38 conjecturally 9d1edb8948e68e6ef47c1fbc9ed60d5e     
adj.推测的,好推测的
参考例句:
  • There is something undeniably conjectural about such claims. 这类声明中有些东西绝对是凭空臆测。 来自辞典例句
  • As regarded its origin there were various explanations, all of which must necessarily have been conjectural. 至于其来源,则有着种种解释,当然都是些臆测。 来自英汉文学 - 红字
39 scapegoat 2DpyL     
n.替罪的羔羊,替人顶罪者;v.使…成为替罪羊
参考例句:
  • He has been made a scapegoat for the company's failures.他成了公司倒闭的替罪羊。
  • They ask me to join the party so that I'll be their scapegoat when trouble comes.他们想叫我入伙,出了乱子,好让我替他们垫背。
40 esteem imhyZ     
n.尊敬,尊重;vt.尊重,敬重;把…看作
参考例句:
  • I did not esteem him to be worthy of trust.我认为他不值得信赖。
  • The veteran worker ranks high in public love and esteem.那位老工人深受大伙的爱戴。
41 smitten smitten     
猛打,重击,打击( smite的过去分词 )
参考例句:
  • From the moment they met, he was completely smitten by her. 从一见面的那一刻起,他就完全被她迷住了。
  • It was easy to see why she was smitten with him. 她很容易看出为何她为他倾倒。
42 afflicted aaf4adfe86f9ab55b4275dae2a2e305a     
使受痛苦,折磨( afflict的过去式和过去分词 )
参考例句:
  • About 40% of the country's population is afflicted with the disease. 全国40%左右的人口患有这种疾病。
  • A terrible restlessness that was like to hunger afflicted Martin Eden. 一阵可怕的、跟饥饿差不多的不安情绪折磨着马丁·伊登。
43 transgression transgression     
n.违背;犯规;罪过
参考例句:
  • The price can make an action look more like a transaction than a transgression.罚款让一个行为看起来更像是一笔交易而不是一次违法行为。
  • The areas of transgression are indicated by wide spacing of the thickness contours.那幢摩天大楼高耸入云。
44 transgressions f7112817f127579f99e58d6443eb2871     
n.违反,违法,罪过( transgression的名词复数 )
参考例句:
  • Many marine transgressions occur across coastal plains. 许多海运是横越滨海平原。 来自辞典例句
  • For I know my transgressions, and my sin always before me. 因为我知道我的过犯,我的罪常在我面前。 来自互联网
45 bruised 5xKz2P     
[医]青肿的,瘀紫的
参考例句:
  • his bruised and bloodied nose 他沾满血的青肿的鼻子
  • She had slipped and badly bruised her face. 她滑了一跤,摔得鼻青脸肿。
46 iniquities 64116d334f7ffbcd1b5716b03314bda3     
n.邪恶( iniquity的名词复数 );极不公正
参考例句:
  • The preacher asked God to forgive us our sins and wash away our iniquities. 牧师乞求上帝赦免我们的罪过,涤荡我们的罪孽。 来自辞典例句
  • If thou, Lord shouldest mark iniquities, O Lord, who shall stand? 3主―耶和华啊,你若究察罪孽,谁能站得住呢? 来自互联网
47 chastisement chastisement     
n.惩罚
参考例句:
  • You cannot but know that we live in a period of chastisement and ruin. 你们必须认识到我们生活在一个灾难深重、面临毁灭的时代。 来自辞典例句
  • I think the chastisement to him is too critical. 我认为对他的惩罚太严厉了。 来自互联网
48 warts b5d5eab9e823b8f3769fad05f1f2d423     
n.疣( wart的名词复数 );肉赘;树瘤;缺点
参考例句:
  • You agreed to marry me, warts and all! 是你同意和我结婚的,我又没掩饰缺陷。 来自辞典例句
  • Talk about trying to cure warts with spunk-water such a blame fool way as that! 用那样糊涂蛋的方法还谈什么仙水治疣子! 来自英汉文学 - 汤姆历险
49 witchcraft pe7zD7     
n.魔法,巫术
参考例句:
  • The woman practising witchcraft claimed that she could conjure up the spirits of the dead.那个女巫说她能用魔法召唤亡灵。
  • All these things that you call witchcraft are capable of a natural explanation.被你们统统叫做巫术的那些东西都可以得到合情合理的解释。
50 scotch ZZ3x8     
n.伤口,刻痕;苏格兰威士忌酒;v.粉碎,消灭,阻止;adj.苏格兰(人)的
参考例句:
  • Facts will eventually scotch these rumours.这种谣言在事实面前将不攻自破。
  • Italy was full of fine views and virtually empty of Scotch whiskey.意大利多的是美景,真正缺的是苏格兰威士忌。
51 amiable hxAzZ     
adj.和蔼可亲的,友善的,亲切的
参考例句:
  • She was a very kind and amiable old woman.她是个善良和气的老太太。
  • We have a very amiable companionship.我们之间存在一种友好的关系。
52 demons 8f23f80251f9c0b6518bce3312ca1a61     
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念
参考例句:
  • demons torturing the sinners in Hell 地狱里折磨罪人的魔鬼
  • He is plagued by demons which go back to his traumatic childhood. 他为心魔所困扰,那可追溯至他饱受创伤的童年。 来自《简明英汉词典》
53 rite yCmzq     
n.典礼,惯例,习俗
参考例句:
  • This festival descends from a religious rite.这个节日起源于宗教仪式。
  • Most traditional societies have transition rites at puberty.大多数传统社会都为青春期的孩子举行成人礼。
54 ram dTVxg     
(random access memory)随机存取存储器
参考例句:
  • 512k RAM is recommended and 640k RAM is preferred.推荐配置为512K内存,640K内存则更佳。
55 biennial 7oRyT     
adj.两年一次的
参考例句:
  • The workers were strongly against the biennial election.工人们强烈反对两年一次的选举。
  • His is a biennial,and one of the most useful pasture plants we have.这是两年生植物,也是我们最有用的牧草之一。
56 cardinal Xcgy5     
n.(天主教的)红衣主教;adj.首要的,基本的
参考例句:
  • This is a matter of cardinal significance.这是非常重要的事。
  • The Cardinal coloured with vexation. 红衣主教感到恼火,脸涨得通红。
57 guilt 9e6xr     
n.犯罪;内疚;过失,罪责
参考例句:
  • She tried to cover up her guilt by lying.她企图用谎言掩饰自己的罪行。
  • Don't lay a guilt trip on your child about schoolwork.别因为功课责备孩子而使他觉得很内疚。
58 derivative iwXxI     
n.派(衍)生物;adj.非独创性的,模仿他人的
参考例句:
  • His paintings are really quite derivative.他的画实在没有创意。
  • Derivative works are far more complicated.派生作品更加复杂。
59 analogous aLdyQ     
adj.相似的;类似的
参考例句:
  • The two situations are roughly analogous.两种情況大致相似。
  • The company is in a position closely analogous to that of its main rival.该公司与主要竞争对手的处境极为相似。
60 incipient HxFyw     
adj.起初的,发端的,初期的
参考例句:
  • The anxiety has been sharpened by the incipient mining boom.采矿业初期的蓬勃发展加剧了这种担忧。
  • What we see then is an incipient global inflation.因此,我们看到的是初期阶段的全球通胀.
61 annually VzYzNO     
adv.一年一次,每年
参考例句:
  • Many migratory birds visit this lake annually.许多候鸟每年到这个湖上作短期逗留。
  • They celebrate their wedding anniversary annually.他们每年庆祝一番结婚纪念日。
62 applied Tz2zXA     
adj.应用的;v.应用,适用
参考例句:
  • She plans to take a course in applied linguistics.她打算学习应用语言学课程。
  • This cream is best applied to the face at night.这种乳霜最好晚上擦脸用。
63 subscription qH8zt     
n.预订,预订费,亲笔签名,调配法,下标(处方)
参考例句:
  • We paid a subscription of 5 pounds yearly.我们按年度缴纳5英镑的订阅费。
  • Subscription selling bloomed splendidly.订阅销售量激增。
64 ethics Dt3zbI     
n.伦理学;伦理观,道德标准
参考例句:
  • The ethics of his profession don't permit him to do that.他的职业道德不允许他那样做。
  • Personal ethics and professional ethics sometimes conflict.个人道德和职业道德有时会相互抵触。
65 killing kpBziQ     
n.巨额利润;突然赚大钱,发大财
参考例句:
  • Investors are set to make a killing from the sell-off.投资者准备清仓以便大赚一笔。
  • Last week my brother made a killing on Wall Street.上个周我兄弟在华尔街赚了一大笔。
66 descends e9fd61c3161a390a0db3b45b3a992bee     
v.下来( descend的第三人称单数 );下去;下降;下斜
参考例句:
  • This festival descends from a religious rite. 这个节日起源于宗教仪式。 来自《简明英汉词典》
  • The path descends steeply to the village. 小路陡直而下直到村子。 来自《简明英汉词典》
67 absolved 815f996821e021de405963c6074dce81     
宣告…无罪,赦免…的罪行,宽恕…的罪行( absolve的过去式和过去分词 ); 不受责难,免除责任 [义务] ,开脱(罪责)
参考例句:
  • The court absolved him of all responsibility for the accident. 法院宣告他对该事故不负任何责任。
  • The court absolved him of guilt in her death. 法庭赦免了他在她的死亡中所犯的罪。
68 innocence ZbizC     
n.无罪;天真;无害
参考例句:
  • There was a touching air of innocence about the boy.这个男孩有一种令人感动的天真神情。
  • The accused man proved his innocence of the crime.被告人经证实无罪。
69 mitigated 11f6ba011e9341e258d534efd94f05b2     
v.减轻,缓和( mitigate的过去式和过去分词 )
参考例句:
  • The cost of getting there is mitigated by Sydney's offer of a subsidy. 由于悉尼提供补助金,所以到那里的花费就减少了。 来自辞典例句
  • The living conditions were slightly mitigated. 居住条件稍有缓解。 来自辞典例句
70 prophesied 27251c478db94482eeb550fc2b08e011     
v.预告,预言( prophesy的过去式和过去分词 )
参考例句:
  • She prophesied that she would win a gold medal. 她预言自己将赢得金牌。
  • She prophesied the tragic outcome. 她预言有悲惨的结果。 来自《简明英汉词典》
71 forth Hzdz2     
adv.向前;向外,往外
参考例句:
  • The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
  • He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。
72 accomplished UzwztZ     
adj.有才艺的;有造诣的;达到了的
参考例句:
  • Thanks to your help,we accomplished the task ahead of schedule.亏得你们帮忙,我们才提前完成了任务。
  • Removal of excess heat is accomplished by means of a radiator.通过散热器完成多余热量的排出。
73 rites 5026f3cfef698ee535d713fec44bcf27     
仪式,典礼( rite的名词复数 )
参考例句:
  • to administer the last rites to sb 给某人举行临终圣事
  • He is interested in mystic rites and ceremonies. 他对神秘的仪式感兴趣。
74 parsimony 6Lzxo     
n.过度节俭,吝啬
参考例句:
  • A classic example comes from comedian Jack Benny, famous for his parsimony.有个经典例子出自以吝啬著称的喜剧演员杰克?班尼。
  • Due to official parsimony only the one machine was built.由于官方过于吝啬,仅制造了那一台机器。
75 magistrate e8vzN     
n.地方行政官,地方法官,治安官
参考例句:
  • The magistrate committed him to prison for a month.法官判处他一个月监禁。
  • John was fined 1000 dollars by the magistrate.约翰被地方法官罚款1000美元。
76 ravaged 0e2e6833d453fc0fa95986bdf06ea0e2     
毁坏( ravage的过去式和过去分词 ); 蹂躏; 劫掠; 抢劫
参考例句:
  • a country ravaged by civil war 遭受内战重创的国家
  • The whole area was ravaged by forest fires. 森林火灾使整个地区荒废了。
77 scapegoats 5453a1fe02c2896799f8cdc483a41753     
n.代人受过的人,替罪羊( scapegoat的名词复数 )v.使成为替罪羊( scapegoat的第三人称单数 )
参考例句:
  • They were made the scapegoats for the misfire of the program. 他们成了那个计划失败的替罪羊。 来自《现代英汉综合大词典》
  • Only some of the guards and a minor hotel employee, chosen as scapegoats, were imprisoned. 只有一些保镖和那个旅馆的小职员当了替罪羊,被关进了监狱。 来自辞典例句
78 apparently tMmyQ     
adv.显然地;表面上,似乎
参考例句:
  • An apparently blind alley leads suddenly into an open space.山穷水尽,豁然开朗。
  • He was apparently much surprised at the news.他对那个消息显然感到十分惊异。
79 noted 5n4zXc     
adj.著名的,知名的
参考例句:
  • The local hotel is noted for its good table.当地的那家酒店以餐食精美而著称。
  • Jim is noted for arriving late for work.吉姆上班迟到出了名。
80 dual QrAxe     
adj.双的;二重的,二元的
参考例句:
  • The people's Republic of China does not recognize dual nationality for any Chinese national.中华人民共和国不承认中国公民具有双重国籍。
  • He has dual role as composer and conductor.他兼作曲家及指挥的双重身分。
81 consuls 73e91b855c550a69c38a6d54ed887c57     
领事( consul的名词复数 ); (古罗马共和国时期)执政官 (古罗马共和国及其军队的最高首长,同时共有两位,每年选举一次)
参考例句:
  • American consuls warned that millions more were preparing to leave war-ravaged districts. 美国驻外领事们预告,还有几百万人正在准备离开战争破坏的地区。
  • The legionaries, on their victorious return, refused any longer to obey the consuls. 军团士兵在凯旋归国时,不肯服从执政官的命令。
82 expounded da13e1b047aa8acd2d3b9e7c1e34e99c     
论述,详细讲解( expound的过去式和过去分词 )
参考例句:
  • He expounded his views on the subject to me at great length. 他详细地向我阐述了他在这个问题上的观点。
  • He warmed up as he expounded his views. 他在阐明自己的意见时激动起来了。
83 scourging 5bf93af0c4874226c0372834975a75c0     
鞭打( scourge的现在分词 ); 惩罚,压迫
参考例句:
  • I should not deserve such a scourging to the bone as this. 我也不应该受这样痛澈骨髓的鞭打呀。
  • The shroud also contains traces of blood and marks consistent with scourging and crucifixion. 这张裹尸布上有着鲜血的痕迹以及带有苦难与拷问的标记。
84 condemned condemned     
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词
参考例句:
  • He condemned the hypocrisy of those politicians who do one thing and say another. 他谴责了那些说一套做一套的政客的虚伪。
  • The policy has been condemned as a regressive step. 这项政策被认为是一种倒退而受到谴责。
85 attic Hv4zZ     
n.顶楼,屋顶室
参考例句:
  • Leakiness in the roof caused a damp attic.屋漏使顶楼潮湿。
  • What's to be done with all this stuff in the attic?顶楼上的材料怎么处理?
86 minor e7fzR     
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修
参考例句:
  • The young actor was given a minor part in the new play.年轻的男演员在这出新戏里被分派担任一个小角色。
  • I gave him a minor share of my wealth.我把小部分财产给了他。
87 buffalo 1Sby4     
n.(北美)野牛;(亚洲)水牛
参考例句:
  • Asian buffalo isn't as wild as that of America's. 亚洲水牛比美洲水牛温顺些。
  • The boots are made of buffalo hide. 这双靴子是由水牛皮制成的。
88 formerly ni3x9     
adv.从前,以前
参考例句:
  • We now enjoy these comforts of which formerly we had only heard.我们现在享受到了过去只是听说过的那些舒适条件。
  • This boat was formerly used on the rivers of China.这船从前航行在中国内河里。
89 procured 493ee52a2e975a52c94933bb12ecc52b     
v.(努力)取得, (设法)获得( procure的过去式和过去分词 );拉皮条
参考例句:
  • These cars are to be procured through open tender. 这些汽车要用公开招标的办法购买。 来自《现代汉英综合大词典》
  • A friend procured a position in the bank for my big brother. 一位朋友为我哥哥谋得了一个银行的职位。 来自《用法词典》
90 contented Gvxzof     
adj.满意的,安心的,知足的
参考例句:
  • He won't be contented until he's upset everyone in the office.不把办公室里的每个人弄得心烦意乱他就不会满足。
  • The people are making a good living and are contented,each in his station.人民安居乐业。
91 habitual x5Pyp     
adj.习惯性的;通常的,惯常的
参考例句:
  • He is a habitual criminal.他是一个惯犯。
  • They are habitual visitors to our house.他们是我家的常客。
92 preservation glnzYU     
n.保护,维护,保存,保留,保持
参考例句:
  • The police are responsible for the preservation of law and order.警察负责维持法律与秩序。
  • The picture is in an excellent state of preservation.这幅画保存得极为完好。
93 judgment e3xxC     
n.审判;判断力,识别力,看法,意见
参考例句:
  • The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
  • He's a man of excellent judgment.他眼力过人。
94 cholera rbXyf     
n.霍乱
参考例句:
  • The cholera outbreak has been contained.霍乱的发生已被控制住了。
  • Cholera spread like wildfire through the camps.霍乱在营地里迅速传播。
95 aboriginal 1IeyD     
adj.(指动植物)土生的,原产地的,土著的
参考例句:
  • They managed to wipe out the entire aboriginal population.他们终于把那些土著人全部消灭了。
  • The lndians are the aboriginal Americans.印第安人是美国的土著人。
96 holocaust dd5zE     
n.大破坏;大屠杀
参考例句:
  • The Auschwitz concentration camp always remind the world of the holocaust.奥辛威茨集中营总是让世人想起大屠杀。
  • Ahmadinejad is denying the holocaust because he's as brutal as Hitler was.内贾德否认大屠杀,因为他像希特勒一样残忍。
97 ousted 1c8f4f95f3bcc86657d7ec7543491ed6     
驱逐( oust的过去式和过去分词 ); 革职; 罢黜; 剥夺
参考例句:
  • He was ousted as chairman. 他的主席职务被革除了。
  • He may be ousted by a military takeover. 他可能在一场军事接管中被赶下台。
98 discriminate NuhxX     
v.区别,辨别,区分;有区别地对待
参考例句:
  • You must learn to discriminate between facts and opinions.你必须学会把事实和看法区分出来。
  • They can discriminate hundreds of colours.他们能分辨上百种颜色。
99 lamentation cff7a20d958c75d89733edc7ad189de3     
n.悲叹,哀悼
参考例句:
  • This ingredient does not invite or generally produce lugubrious lamentation. 这一要素并不引起,或者说通常不产生故作悲伤的叹息。 来自哲学部分
  • Much lamentation followed the death of the old king. 老国王晏驾,人们悲恸不已。 来自辞典例句
100 kinsman t2Xxq     
n.男亲属
参考例句:
  • Tracing back our genealogies,I found he was a kinsman of mine.转弯抹角算起来他算是我的一个亲戚。
  • A near friend is better than a far dwelling kinsman.近友胜过远亲。
101 accurately oJHyf     
adv.准确地,精确地
参考例句:
  • It is hard to hit the ball accurately.准确地击中球很难。
  • Now scientists can forecast the weather accurately.现在科学家们能准确地预报天气。
102 slab BTKz3     
n.平板,厚的切片;v.切成厚板,以平板盖上
参考例句:
  • This heavy slab of oak now stood between the bomb and Hitler.这时笨重的橡木厚板就横在炸弹和希特勒之间了。
  • The monument consists of two vertical pillars supporting a horizontal slab.这座纪念碑由两根垂直的柱体构成,它们共同支撑着一块平板。
103 joint m3lx4     
adj.联合的,共同的;n.关节,接合处;v.连接,贴合
参考例句:
  • I had a bad fall,which put my shoulder out of joint.我重重地摔了一跤,肩膀脫臼了。
  • We wrote a letter in joint names.我们联名写了封信。
104 participation KS9zu     
n.参与,参加,分享
参考例句:
  • Some of the magic tricks called for audience participation.有些魔术要求有观众的参与。
  • The scheme aims to encourage increased participation in sporting activities.这个方案旨在鼓励大众更多地参与体育活动。
105 holocausts 6e8480af1e26db9bf90a6d50fb1295fa     
n.大屠杀( holocaust的名词复数 )
参考例句:
  • They have been able to keep on cheerfully plotting their holocausts right into their senescene. 他们都还能津津有味地继续策划他们的大暴动,直至他们的垂暮之年。 来自辞典例句
  • The down sides to our inventions-the wars, weapons, holocausts, pollution-these too define our being. 发明的阴暗面——战争、武器、屠杀、污染——同样也定义了我们。 来自互联网
106 inadequately TqQzb5     
ad.不够地;不够好地
参考例句:
  • As one kind of building materials, wood is inadequately sturdy. 作为一种建筑材料,木材不够结实。
  • Oneself is supported inadequately by the money that he earns. 他挣的钱不够养活自己。
107 attenuation 690b726571f57e89aaf5ce5fa4e7da07     
n.变薄;弄细;稀薄化;减少
参考例句:
  • The attenuation distance and transmittance are connected together, they influence each other. 衰减距离attenuation)和能见度(transmittance)是联系在一起的,并相互影响。 来自互联网
  • Attenuation of light is in the form of absorption. 光是以吸收的形式衰减。 来自辞典例句
108 tribal ifwzzw     
adj.部族的,种族的
参考例句:
  • He became skilled in several tribal lingoes.他精通几种部族的语言。
  • The country was torn apart by fierce tribal hostilities.那个国家被部落间的激烈冲突弄得四分五裂。
109 drawn MuXzIi     
v.拖,拉,拔出;adj.憔悴的,紧张的
参考例句:
  • All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
  • Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。
110 herds 0a162615f6eafc3312659a54a8cdac0f     
兽群( herd的名词复数 ); 牧群; 人群; 群众
参考例句:
  • Regularly at daybreak they drive their herds to the pasture. 每天天一亮他们就把牲畜赶到草场上去。
  • There we saw herds of cows grazing on the pasture. 我们在那里看到一群群的牛在草地上吃草。
111 sanctuary iCrzE     
n.圣所,圣堂,寺庙;禁猎区,保护区
参考例句:
  • There was a sanctuary of political refugees behind the hospital.医院后面有一个政治难民的避难所。
  • Most countries refuse to give sanctuary to people who hijack aeroplanes.大多数国家拒绝对劫机者提供庇护。
112 thereby Sokwv     
adv.因此,从而
参考例句:
  • I have never been to that city,,ereby I don't know much about it.我从未去过那座城市,因此对它不怎么熟悉。
  • He became a British citizen,thereby gaining the right to vote.他成了英国公民,因而得到了投票权。
113 majesty MAExL     
n.雄伟,壮丽,庄严,威严;最高权威,王权
参考例句:
  • The king had unspeakable majesty.国王有无法形容的威严。
  • Your Majesty must make up your mind quickly!尊贵的陛下,您必须赶快做出决定!
114 formulated cfc86c2c7185ae3f93c4d8a44e3cea3c     
v.构想出( formulate的过去式和过去分词 );规划;确切地阐述;用公式表示
参考例句:
  • He claims that the writer never consciously formulated his own theoretical position. 他声称该作家从未有意识地阐明他自己的理论见解。 来自《简明英汉词典》
  • This idea can be formulated in two different ways. 这个意思可以有两种说法。 来自《现代汉英综合大词典》
115 baron XdSyp     
n.男爵;(商业界等)巨头,大王
参考例句:
  • Henry Ford was an automobile baron.亨利·福特是一位汽车业巨头。
  • The baron lived in a strong castle.男爵住在一座坚固的城堡中。
116 reindeer WBfzw     
n.驯鹿
参考例句:
  • The herd of reindeer was being trailed by a pack of wolves.那群驯鹿被一只狼群寻踪追赶上来。
  • The life of the Reindeer men was a frontier life.驯鹿时代人的生活是一种边区生活。
117 shrine 0yfw7     
n.圣地,神龛,庙;v.将...置于神龛内,把...奉为神圣
参考例句:
  • The shrine was an object of pilgrimage.这处圣地是人们朝圣的目的地。
  • They bowed down before the shrine.他们在神龛前鞠躬示敬。
118 habitually 4rKzgk     
ad.习惯地,通常地
参考例句:
  • The pain of the disease caused him habitually to furrow his brow. 病痛使他习惯性地紧皱眉头。
  • Habitually obedient to John, I came up to his chair. 我已经习惯于服从约翰,我来到他的椅子跟前。
119 idols 7c4d4984658a95fbb8bbc091e42b97b9     
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
参考例句:
  • The genii will give evidence against those who have worshipped idols. 魔怪将提供证据来反对那些崇拜偶像的人。 来自英汉非文学 - 文明史
  • Teenagers are very sequacious and they often emulate the behavior of their idols. 青少年非常盲从,经常模仿他们的偶像的行为。
120 smeared c767e97773b70cc726f08526efd20e83     
弄脏; 玷污; 涂抹; 擦上
参考例句:
  • The children had smeared mud on the walls. 那几个孩子往墙上抹了泥巴。
  • A few words were smeared. 有写字被涂模糊了。
121 irrelevant ZkGy6     
adj.不恰当的,无关系的,不相干的
参考例句:
  • That is completely irrelevant to the subject under discussion.这跟讨论的主题完全不相关。
  • A question about arithmetic is irrelevant in a music lesson.在音乐课上,一个数学的问题是风马牛不相及的。
122 narratives 91f2774e518576e3f5253e0a9c364ac7     
记叙文( narrative的名词复数 ); 故事; 叙述; 叙述部分
参考例句:
  • Marriage, which has been the bourne of so many narratives, is still a great beginning. 结婚一向是许多小说的终点,然而也是一个伟大的开始。
  • This is one of the narratives that children are fond of. 这是孩子们喜欢的故事之一。
123 besought b61a343cc64721a83167d144c7c708de     
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)
参考例句:
  • The prisoner besought the judge for mercy/to be merciful. 囚犯恳求法官宽恕[乞求宽大]。 来自辞典例句
  • They besought him to speak the truth. 他们恳求他说实话. 来自辞典例句
124 scarcity jZVxq     
n.缺乏,不足,萧条
参考例句:
  • The scarcity of skilled workers is worrying the government.熟练工人的缺乏困扰着政府。
  • The scarcity of fruit was caused by the drought.水果供不应求是由于干旱造成的。
125 appeased ef7dfbbdb157a2a29b5b2f039a3b80d6     
安抚,抚慰( appease的过去式和过去分词 ); 绥靖(满足另一国的要求以避免战争)
参考例句:
  • His hunger could only be appeased by his wife. 他的欲望只有他的妻子能满足。
  • They are the more readily appeased. 他们比较容易和解。
126 recollect eUOxl     
v.回忆,想起,记起,忆起,记得
参考例句:
  • He tried to recollect things and drown himself in them.他极力回想过去的事情而沉浸于回忆之中。
  • She could not recollect being there.她回想不起曾经到过那儿。
127 plantation oOWxz     
n.种植园,大农场
参考例句:
  • His father-in-law is a plantation manager.他岳父是个种植园经营者。
  • The plantation owner has possessed himself of a vast piece of land.这个种植园主把大片土地占为己有。
128 plentiful r2izH     
adj.富裕的,丰富的
参考例句:
  • Their family has a plentiful harvest this year.他们家今年又丰收了。
  • Rainfall is plentiful in the area.这个地区雨量充足。
129 epitome smyyW     
n.典型,梗概
参考例句:
  • He is the epitome of goodness.他是善良的典范。
  • This handbook is a neat epitome of everyday hygiene.这本手册概括了日常卫生的要点。
130 savage ECxzR     
adj.野蛮的;凶恶的,残暴的;n.未开化的人
参考例句:
  • The poor man received a savage beating from the thugs.那可怜的人遭到暴徒的痛打。
  • He has a savage temper.他脾气粗暴。
131 quotation 7S6xV     
n.引文,引语,语录;报价,牌价,行情
参考例句:
  • He finished his speech with a quotation from Shakespeare.他讲话结束时引用了莎士比亚的语录。
  • The quotation is omitted here.此处引文从略。
132 reverence BByzT     
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬
参考例句:
  • He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
  • We reverence tradition but will not be fettered by it.我们尊重传统,但不被传统所束缚。
133 captivity qrJzv     
n.囚禁;被俘;束缚
参考例句:
  • A zoo is a place where live animals are kept in captivity for the public to see.动物园是圈养动物以供公众观看的场所。
  • He was held in captivity for three years.他被囚禁叁年。
134 martyrs d8bbee63cb93081c5677dc671dc968fc     
n.martyr的复数形式;烈士( martyr的名词复数 );殉道者;殉教者;乞怜者(向人诉苦以博取同情)
参考例句:
  • the early Christian martyrs 早期基督教殉道者
  • They paid their respects to the revolutionary martyrs. 他们向革命烈士致哀。 来自《现代汉英综合大词典》
135 sufficiently 0htzMB     
adv.足够地,充分地
参考例句:
  • It turned out he had not insured the house sufficiently.原来他没有给房屋投足保险。
  • The new policy was sufficiently elastic to accommodate both views.新政策充分灵活地适用两种观点。
136 pricked 1d0503c50da14dcb6603a2df2c2d4557     
刺,扎,戳( prick的过去式和过去分词 ); 刺伤; 刺痛; 使剧痛
参考例句:
  • The cook pricked a few holes in the pastry. 厨师在馅饼上戳了几个洞。
  • He was pricked by his conscience. 他受到良心的谴责。
137 pointed Il8zB4     
adj.尖的,直截了当的
参考例句:
  • He gave me a very sharp pointed pencil.他给我一支削得非常尖的铅笔。
  • She wished to show Mrs.John Dashwood by this pointed invitation to her brother.她想通过对达茨伍德夫人提出直截了当的邀请向她的哥哥表示出来。
138 outright Qj7yY     
adv.坦率地;彻底地;立即;adj.无疑的;彻底的
参考例句:
  • If you have a complaint you should tell me outright.如果你有不满意的事,你应该直率地对我说。
  • You should persuade her to marry you outright.你应该彻底劝服她嫁给你。
139 orientation IJ4xo     
n.方向,目标;熟悉,适应,情况介绍
参考例句:
  • Children need some orientation when they go to school.小孩子上学时需要适应。
  • The traveller found his orientation with the aid of a good map.旅行者借助一幅好地图得知自己的方向。
140 doctrines 640cf8a59933d263237ff3d9e5a0f12e     
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明
参考例句:
  • To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看,这样的教义显得苛刻,甚至残酷。 来自《简明英汉词典》
  • His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》
141 Mediterranean ezuzT     
adj.地中海的;地中海沿岸的
参考例句:
  • The houses are Mediterranean in character.这些房子都属地中海风格。
  • Gibraltar is the key to the Mediterranean.直布罗陀是地中海的要冲。
142 cogency cWjy6     
n.说服力;adj.有说服力的
参考例句:
  • The film makes its points with cogency and force.影片强有力地阐明了主旨。
  • There were perfectly cogent reasons why Julian Cavendish should be told of the Major's impending return.要将少校即将返回的消息告知朱利安·卡文迪什是有绝对充足的理由的。


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