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CHAPTER XIII FAMILY INFLUENCES IN RELIGION
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 We saw in the last chapter that the feelings with which The role of parent-regarding feelings in primitive1 notions concerning the Divine men tend to look upon the holders2 of the highest earthly dignity and power—the heads of churches, states and empires—are to a large extent derived3 from those which had originally shaped and coloured the child's attitude towards its parents. From the position of supreme5 human authority to that of superhuman power is, in imagination, but one further step; and accordingly we find that the tendencies and emotions connected with the parents can frequently and easily, by a further process of displacement6, bridge over the gulf7 between kings and gods; and, by their association with the ideas of the Superhuman and the Divine, become important factors in moulding the religious feelings of mankind.
Apart from this however, reasons for the transfer of many of the parent-regarding emotions to the sphere of religion are not far to seek. There exists a close and obvious correspondence between the attitude of the young child towards his parents and that of man towards the superhuman powers which he personifies as God, the Divine Father. In both cases the individual's life and destiny are controlled by powers that seem, in comparison with his own puny9 capacity and understanding, to be immeasurable in their might and mystery. In both cases the health, happiness and even the very existence of the individual seem to be dependent upon the beneficence and approval of these powers; powers which can be terrible, and against which no effort will avail, if once aroused to wrath10; but which nevertheless can be to some extent controlled and made to work in harmony with the individual's needs and[134] desires, if the latter will but conduct himself towards them obediently and with due persuasiveness11 and understanding.
Small wonder then that the adult human being, confronted with the mighty12 forces of nature, the laws of which he is compelled to follow, if he would avoid destruction, but which—especially if he be ignorant or uncivilised—he cannot comprehend, tends to revert13 to the attitude of mind in which, in childhood, he looked upon his parents as the forces—equally powerful, as they then seemed, and equally inscrutable—that controlled his fate. In proportion as the child, with increasing age and experience, loses the delusions14 he had entertained as regards the all-powerfulness, all-knowingness and all-goodness of his parents, he begins to realise, both from his own experience and from instruction and tradition, that there are powers in the Universe which exceed the greatest human might, powers before whom the child's own parents—together with all other mortals—must acknowledge their own humility16 and impotence, powers so vast that it may seem only reasonable and befitting to regard the wielder17 of them as the possessor of those qualities of omnipotence18 and omniscience19 that were once, in the crude ignorance of infancy20, vaguely21 attributed to the parents and to other adult persons of importance. The divine and superhuman forces, about which the child thus begins to have some notions, constitute in this way a very natural substitute for the exaggerated and idealised estimation of the parents which the child's increasing knowledge of human life compels him to abandon, but which he nevertheless, as we have seen (cp. above p. 55), gives up reluctantly.
The displacement of the parent-regarding emotions and The divine and the human parent tendencies in this direction is, in the case of the individual, often further facilitated in the three following ways:—(1) owing to the generally pronounced animistic tendency of the primitive mind, the child naturally and indeed inevitably23 conceives of natural forces in a personal and usually in a human form; (2) the child early learns to conceive of the supreme forces of the Universe as creative—creative on a large scale, just as his own parents and other human beings are creative on a small scale; further he learns that he owes his own creation to God as much as to his own parents—to God ultimately, to his parents proximately; (3) in both these respects the[135] individual tendency to endow the Divinity with attributes derived from the parents is greatly stimulated24 and reinforced by the suggestive power of religious tradition, working through the channels of direct teaching or of representation in language, literature and art.
The correspondence between the divine and the human Remoter ancestors as divine parent substitutes parent is one that, for these reasons among others, is very deeply rooted in the human mind. In an advanced stage of culture it may find its most natural expression in the related concepts of an ultimate and an immediate26 creator respectively, but at a more primitive mental level it is usually brought into connection with the distinction between remoter ancestors and immediate parents. There can be no doubt that the most important aspects of the theory and practice of religion are very largely derived from, and influenced by, ancestor worship, even though they may not, as Herbert Spencer has contended[162], have entirely27 originated from this source. Granted the fundamental assumption of animism—the existence of an individual soul or spirit which is to some extent independent of the body and may survive bodily death—it becomes easy to attribute to one's dead parents or to one's remoter ancestors powers that exceed those of persons who are still alive. There is not, as in the case of the living, any obvious and well defined limit to their capacity, and it becomes possible therefore to displace freely on to them the exaggerated notions which it is no longer possible to hold with regard to parents who are still subject to the conditions of earthly existence. The tendency which thus arises is reinforced by the very general fear of the dead[163], which easily attributes to its objects an exaggerated power—especially for evil. The more remote[136] the ancestors in time, the more easy does it become to assign to them a power which is manifestly superior to that of the living, though the ideas of the ancestors and of their power necessarily become at the same time more shadowy and vague.
The conditions are thus given for a religion of simple Unsatisfying features of simple ancestor worship ancestor worship, such as has existed in very many parts of the world[164] and has often continued to exist alongside of a wider state religion, as for instance in Rome. As a rule however a further step is involved, probably because a simple ancestor worship of this kind is both too indefinite and too individualistic to prove permanently28 satisfactory, either from the point of view of the individual himself or of the community of which he forms a part. It is too indefinite because it does not provide any sufficiently29 clear and characteristic object or objects upon which the displaced parent-regarding feelings can be directed; and it is too individualistic because, so long as each family is thrown back solely30 upon its own ancestors as objects of worship, the religious feelings and tendencies aroused lack the stimulating31 force which they derive4 from the co-operation of the herd32 instinct (in virtue33 of which the individual is particularly liable to be affected34 by the emotions to which his fellows give expression)[165] and through which alone, in many cases, religion is able to become a permanent and stable form of expression for the displaced parent-regarding tendencies of childhood and a social force which has proved to be of the greatest importance in the history and development of mankind.
For these and other reasons, ancestor worship is not often The All-Father found in its pure and simple form, but is usually complicated and modified in at least two important ways:—(1) a single ancestor is selected as the originator and founder35 of the family, the high patriarchal attributes being for the most part reserved for him alone; (2) this same ancestor is regarded as the founder, not merely of a single family, but of the whole clan36, tribe, nation or other social unit, or, by a further extension, of the whole human race, of all living beings or, ultimately, of the whole Universe. There is thus created the notion of a[137] single All-Father, who serves at once as the supreme and most satisfying embodiment of the father-ideal for the individual and as a potent37 means of strengthening and uniting the community through the sense of brotherhood38 and loyalty39 that attaches to a common worship and a common origin from a divine ancestor. The satisfying character of the religious concept that is here reached is apt to be still further increased by a complete or partial fusion40 of the notion of the divine father with that of the kingly father which we have already discussed. The mythical41 divine ancestor, the founder of the race, is frequently supposed to have been originally a king also, and it is usual for the reigning42 line of sovereigns to trace their descent more especially from him. Very often too the kings, or at any rate the greater ones among them, receive divine honours at their death, being then worshipped along with the other illustrious ancestors of the tribe, having but exchanged their earthly power for a more exalted44 throne in heaven.
It is in the early stages of tribal45 ancestor worship of the Totemism kind we have been here considering that we come across a widespread social and religious system so curious in nature that it may undoubtedly46 rank as one of the most remarkable47 discoveries brought about by the study of primitive man. I refer, of course, to Totemism. In Totemism the mythical ancestor takes on a non-human form, being as a rule some animal, but sometimes also a plant or even an inanimate object. All examples of the totem class are, as a rule, held sacred by those who belong to the respective totem, and must be treated with care and reverence48, but (in the case of animal Exogamy totems at any rate) are sometimes killed and eaten at a solemn sacrificial feast. Combined with these religious or quasi-religious manifestations49 of Totemism there are usually to be found certain well marked features of social organization. A single totem is not, as a rule, common to a whole tribe, but each tribe consists of two or more (most often four, but sometimes as many as eight) totem clans50, which are all strictly51 exogamous, no man being allowed to take a wife from his own clan; the field of choice being indeed sometimes still further restricted, in such a way that the women of only one small section of the total tribe are available for this purpose. The sociological[138] and psychological influences that led to the creation of the totemic system in a number of widely separated parts of the world are still to a large extent a matter of dispute. A number of theories have been propounded52 on the subject, and although many of them are suggestive, there is perhaps no single one as that fully53 and satisfactorily accounts for all the facts[166]. Among The totem as a father the few points that emerge clearly from the investigations54 and discussions to which the matter has given rise is the connection of the totem with the father. It has been shown that the totem spirit regularly, either to a complete or to a partial extent, plays the father's part in the creation of the child; the substitution of totem for father being rendered easier by the existence of a confused and ignorant state of mind on the subject of paternity; which makes it conceivable that the spirit of an animal or other object should enter into the mother's womb and thus produce conception[167].
That this vagueness on the subject of paternity in the mind of primitive man finds its counterpart even in civilised societies[168] is shown by the many legends of a supernormal birth in which the father is dispensed55 with or is replaced by some non-human being[169]. The deep rooted and persistent56 nature Relics57 of Totemism in religion of the tendency to totemism is shown also by the very frequent[139] occurrence at all stages of culture of theriomorphic gods, whose cult25 often leads to certain animals or classes of animals being regarded as sacred, just as in the case of totemic communities. Even when the gods are no longer habitually59 regarded as animals, they still occasionally take on animal form (cp. the frequent animal disguises of Zeus) or are connected with, or represented by, animal symbols (cp. the dove, the pelican60, the and in the individual mind lamb, the fish and the ass8 in Christianity). In the individual mind of the civilised person animals are frequently utilised as symbols of the parents in dreams and other productions of the Unconscious[170]. There are indeed persons who experience a peculiar62 fascination63 for some kind of animal, which they regard with mixed feelings among which love, admiration64, awe65, disgust and hate are often to be found; those emotions usually predominating which are most prominent in the individual's relations to his father. Thus in one case well known to the present writer, in which the ideas connected with the father were chiefly those of goodness and wisdom, the hostile aspects being much repressed, the owl15 was looked upon very much in the light of an individual totem, the solemn stare and pouting67 figure of the bird appearing to symbolise the kindly68 beneficence and immense wisdom of the (earthly and heavenly) father—with just so much of mystery and possibility of evil as to add a tinge69 of awe and horror to the total attitude. Freud[171] and Ferenczi[172] have each reported interesting cases in this connection, in both of which the father-regarding tendencies and emotions had become displaced on to a particular kind of animal (in one case the horse, in the other the fowl) with the result that[140] this animal exercised an intense and persistent fascination, in which opposing elements of love and hate could clearly be distinguished[173].
If, as thus seems probable, we have in Totemism a peculiar The psychological connection between Totemism and Exogamy form of displacement of the feelings originally directed to the parents (and especially the father), it is not surprising that Totemism should be frequently accompanied by manifestations of the other, and sexual, aspect of the ?dipus complex. Such manifestations are, in effect, not far to seek and are in all probability to be found in the system of Exogamy which almost invariably accompanies the institution of Totemism. Whether or not Exogamy is co-eval with Totemism (some authorities think that it is of later origin), there is now a very fair measure of agreement that Exogamy has (consciously[174] or unconsciously) been created as a means of avoiding incest. If this view is correct it would appear that the connection between Totemism and Exogamy (a connection the nature of which had for long been anything but clear) is due to the fact that the two institutions have respectively come into being as the result of the operation of two closely-joined psychic70 factors, namely the two principal elements of the ?dipus complex. Just as in the individual mind, the presence in any high degree of one of these elements tends to bring about the presence of the other, so too in societies, the manifestations of the one element tend to be closely correlated with the manifestations of the other[175].
In touching71 on the subject of Exogamy, we have come very near to the most fundamental sociological problems connected with the main theme of this book. To these problems and to the whole question of the meaning of Exogamy we shall return in a later chapter. For the moment we must leave them, in order to pass on to the consideration of certain other[141] aspects of the influence upon religion of psychic tendencies connected with the family.
We have seen that the child's attitude towards his father The ambivalent72 attitude towards the father as reflected in religion is usually an ambivalent one, i. e. it is determined73 partly by tenderness and affection and partly by hostility74 or fear. Naturally the relative predominance of one or other motive75 varies from one case to another, both as regards the religious life of individuals and as regards the beliefs and forms of worship adopted by various races, nations, sects76 or denominations77. Thus the paternal78 qualities ascribed to the deity79 are sometimes derived chiefly from that attitude of the child towards its father in virtue of which it sees in him a being full of helpful wisdom and tender pity, to whom it can turn for encouragement, guidance and assistance in the difficult affairs of life, and especially in times of trouble; sometimes on the other hand more emphasis is laid upon those aspects of the father in which he appears as a severe and perhaps cruel master or tyrant80 who enforces strict obedience81 to his harsh commands and who inflicts82 dire22 penalties upon all who dare to oppose his wishes or defy his laws. In the higher forms of religion the more directly hostile relations between child and parent are seldom openly manifested, the conception of the father as wicked or immoral83 tending to disappear with increasing culture, though the notion of obedience to a stern, relentless84 authority may be maintained. This in its turn however frequently gives place to the idea of the kindly, helpful and forgiving father, according to a process of development which in many respects appears to resemble the evolution of thought as regards the relations of the individual to the state or the king, to which we have already drawn85 attention. It is a change of this nature for instance that, more perhaps than all else, marks the step from Judaism to Christianity; the latter giving promise of a reign43 of kindliness86 and forgiveness in place of the harsh and uncompromising exercise of paternal authority so characteristic of the former. It is for this reason that Christianity (at any rate in its primitive form) especially appealed to and encouraged the poor, the weak and the helpless, those who were most in need of kindness and assistance; and by so doing has encountered the opposition87 or contempt of those who see the paternal authority (and therefore its projection88 as the authority[142] of the Universe) in a sterner shape[176], or of those who (like Nietzsche's Supermen), in their own sense of power and independence, despise all who, as though they were still children, require the assistance of a beneficent father to help them through their lives.
In polytheistic religions, or those with polytheistic tendencies, The splitting up of parental89 attributes among two or more divinities the different paternal qualities may be divided among a number of divinities; though as a rule there is a single heavenly father who combines in his person the most exalted aspects of creative and paternal power. Especially frequent is the splitting up of what appear to be the desirable and undesirable90 aspects of the father and the attribution of them to distinct deities91, so that a kind, benevolent92, forgiving and protecting divinity, upon the one hand, is contrasted with a stern, wicked and cruel one upon the other. The mediaeval conception of the Devil corresponds for instance, as has been shown by The Devil Ernest Jones[177] in his suggestive work upon this subject, to a deity thus obtained by the splitting off of the evil attributes of the father; a deity upon whom hatred93, fear and even contempt may be freely poured and who can conveniently be made responsible for men's ill deeds and evil thoughts[178]; the[143] attitude towards the heavenly father being correspondingly purged94 of these undesirable features. The process of duplication, which is frequently operative in other fields than that of religion, The dissociation of good and evil in theology and in the individual mind particularly in those of myth and legend[179] arises of course as a consequence of the psychical95 antagonism96 and resulting dissociation between the love and the hate attitudes towards the father, and can easily be made use of in religion owing to the general correspondence that may appear to exist between the benevolent and malevolent97 aspects of the all-powerful parent and the equally inexplicable98 and uncontrollable aspects of the natural forces to which the adult human being is exposed. In this way both the love and the hate elements in the primitive levels of the mind have relatively99 free play without becoming involved in moral or emotional conflicts or in intellectual contradiction; the double (ambivalent) mental attitude being projected so as to form a dualistic principle of the Universe.
Although of all the members of the family, the father, as The mother regarding feelings in religion its head, most frequently and regularly undergoes apotheosis100, the other members of the family are not without considerable influence on the conceptions that are formed as to the nature and qualities of divine beings. Foremost as regards such influence, after the father, is of course the mother. In a strict monotheism the mother elements would seem to be almost always, if not invariably, subordinate to those of the father; the former, so far as they are represented at all, being submerged or incorporated into the latter[180]. But very few religions remain[144] strictly and consistently monotheistic; and in most of those that show tendencies towards polytheism the mother elements are represented in a separate person or a separate principle. Thus, both in primitive and in more advanced forms of religion it is usual to find mother goddesses who bear the same relation to the earthly mother as does the father-god to the earthly father.
Nevertheless, it would appear that the mother-goddess is, The mother-son relationship and its repression101 at a certain stage of culture at any rate, liable to meet with opposition from which the corresponding father-god is usually exempt102. This opposition would seem to be due to the admixture of incestuous passion which is brought over into religion from the original attachment103 of the child (and especially of course the son) to his earthly mother. The relations between mother and son fairly often find expression in religious stories, as in the cases of Cybele and Attis, Ishtar and Tammuz, Mary and Christ and (in the displaced form of brother and sister love) Isis and Osiris. As a rule however the mother-son relationship is not permanent but is disturbed and broken by evil plottings and brutal104 actions on the part of some third person (usually a father or a brother substitute), as a result of which the young son-god often meets with his death. The relations of Attis and of Christ to their mothers are of special interest in this connection, inasmuch as they plainly indicate the existence of an inner inhibition on the son's part as well as a separation brought about by interference from without. Attis according at least to some versions of his story, unmans himself on discovering the incestuous nature of his affection (as ?dipus himself had done, in a symbolic105 form, by putting out his eyes). In Christ the repression of the mother-regarding tendencies seems to have led to an attitude of aloofness106 towards his mother, and through her towards all women (cp. his words "Woman, what have I to do with thee?," John 2, 4)—an attitude that has profoundly affected his followers107 throughout the ages: for in the history of the Christian61 religion there is The struggle round the mother element in Christianity evidence—even apart from its notorious aversion from and distrust of women in general—of the existence of a constant[145] struggle centering round the idea of the divine mother. In the early days of the Church there are accounts and rumours108 of sects which endeavoured to establish the worship of Mary alongside that of the Father and the Son, and there is evidence to show that the notion of the Holy Ghost corresponds in one of its aspects to that of a female deity who completes the natural trinity of Father, Mother and Son[181]. In the Roman Church Mary, as the mother of Christ, has received a widespread and often profound (though to some extent of course unofficial) adoration109, being regarded perhaps especially as the helper in time of trouble, to whom men and women may go for comfort, protection, guidance or forgiveness in just the same way as they did to their earthly mother in their childhood: an adoration which has tended to call forth110 a feeling of disgust and horror in the Protestant Church, in which the more primite Christian tradition of the repression of the mother-regarding feelings has in this respect been kept alive[182].
[146]
The doctrine111 of the Immaculate Conception, which has The Immaculate Conception played such a prominent part in Christian theology and theological discussion, is of course only one of the many similar instances of the notion of the supernatural birth[183]. Like many of these other instances, it is due, not merely to the fact of its being a relic58 from a time when there was little certainty or knowledge as to the nature of paternity, but to the fact that it constitutes an active expression of a strong (though usually unconscious) wish—a wish that is compounded from a number of separate, though of course related, elements, of which the chief are perhaps the following:—(1) the desire for "purity" on the part of the mother, in order that she may belong to the revered112 rather than to the sexually attractive but despised group of women (cp. above p. 110)—a desire which at the same time purifies the mother-regarding love of its grosser elements and renders it less liable to repression; (2) the desire to be independent of the father and to owe nothing to him (cp. above p. 109); (3) a desire to avoid sexual jealousy113 of the father together with the envy, hostility or contempt that would inevitably—especially in view of the general Christian attitude towards sex—accompany the notion of the father as a sexually active being. These factors combine to make the idea of sexual relations between the parents one that is peculiarly distasteful to their children, particularly when it is a question not of ordinary human parents with their admitted imperfections but of their heavenly and perfected counterparts, and the doctrine of the Immaculate Conception satisfactorily removes the necessity for this idea[184].
In more primitive forms of religion the correspondence of Open depiction114 of the parents and of the ?dipus complex in primitive religions the heavenly family to the earthly family and the projection on to the former of the feelings and tendencies aroused in connection with the latter (and particularly those which enter into the ?dipus complex) can as a rule be even more clearly and unmistakably observed. Thus in primitive cosmogonies[185][147] there are usually two world parents whose relations to each other are disturbed by their children, the son as a rule becoming hostile to the father, deposing115 him from his position of authority, killing116 or unmanning him or separating him from the mother. Of these world parents the father is very frequently regarded as a personification of the heavens, while the mother is identified with the Earth[186]; Heaven and Earth being sometimes considered as having been separated by their children from the close embrace in which they had previously117 been lying (as in the case of Atlas118, who in this way keeps Heaven apart from Earth—a story which has many parallels, especially in Polynesian Mythology). In the Greek version Ouranos and Gaia (of whom the latter seems to have been the mother of the former, their union being thus incestuous) are separated by their son Cronos, who, at the instigation of his mother, deposes119 and castrates his father and marries his sisters Cybele, the mother of the gods. In the next generation these barbarous relations between parents and children are repeated. Cronos, fearing that he in his turn will become a victim to the same treatment as that which he himself had accorded to his father, endeavours to escape the threatened danger by eating his children as soon as they are born. Zeus however, being saved by a stratagem120 of his mother, performs the very act which his father had sought to prevent, and himself becomes firmly seated on the throne of Heaven and is married to his sister Hera.
In primitive myths of this kind we see the hostile relations Indications of mental conflict and repression between successive generations displayed crudely and nakedly, without any attempt at disguise or concealment121. In others, probably dating from a more cultured epoch122, there are signs of a mental conflict, the hostile actions being no longer performed with the same singleness of purpose and freedom from inhibition, but being accompanied by indications of a sense of[148] guilt123, or of an ability to understand or sympathise with the opponent's point of view. In the battle of the Titans against Zeus, some of the former fought on the side of the gods (i. e. Rebellion and punishment defended their parents) and those who rebelled against the paternal power were in the end defeated and punished (though the punishment itself may sometimes—by a piece of over-determination—constitute a continuation of the rebellious124 deed, as in the above-mentioned case of Atlas); Adam and Eve, on transgressing125 the divine prohibition126 to eat of the tree of knowledge (cp. the forbidden question motive, p. 104) are turned out of Eden; the builders of the Tower of Babel (cp. the attempt to storm Heaven by Otos and Ephialtes in Greek mythology) likewise meet with disaster; and in the noble story of Prometheus, who stole the fire[187] from Heaven to benefit mankind, the offender127 is brought into conflict with the father from the highest motives128 and bears his punishment with a resignation and fortitude129 that places him among the most splendid figures in Greek tragedy.
Christ himself is only one of the last of the long line of filial insurgents130, substituting as he does, to a considerable extent, the milder rule of the Son for the harsher regime of the Judaic Father-God. In so doing he surrenders his life, thus suffering the penalty which, in one form or another, overtook his predecessors131. In his case however, as in theirs, the penalty itself is over-determined. Christ dies:—in the first place, as a scapegoat132, taking upon himself the guilt of his brothers and hence becoming the saviour133 of mankind, who are by his sacrifice freed from the consequences of their equal guilt[188]; secondly134, as one who suffers the talion punishment for the original sin of the son towards the father, the guilt attaching to the death of the father being wiped out by the death of the son; thirdly, by this very sacrifice manifesting his divine nature and raising himself to a place alongside the father, thus ultimately pointing the way to a reconciliation135 between father and son (a reconciliation that is already hinted at in the story of Prometheus).
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Not only religious beliefs, but many religious rites136, ceremonies Family influences in religious rites and practices and practices may be shown to be connected with the ideas, feelings and tendencies which centre round the family. We have already seen how the rite66 of baptism (besides of course its significance as a purification or washing away of sin)[189] is linked on to the ideas of re-birth and initiation137, with Baptism and Confirmation138 all that these imply (cp. above Chs. VIII and IX). Still more intimately connected with the idea of initiation, and corresponding to the initiation ceremonies that are performed at the time of adolescence139 in so many parts of the world, is the Christian sacrament of Confirmation; which can, appropriately enough, only be conducted by a senior member of the Church (father representative).
Of particular interest in this connection is the central rite The Communion of the Christian Church—the sacrament of the Communion[190], which has connections with the practices and beliefs of Totemism, with the widespread religious rite of sacrifice and with the relations between father and son to which we have just had occasion to refer.
Although Totemism is by many authorities supposed to Totemic and sacrificial elements in the Communion have been foreign to the culture and religions of those peoples from whom western civilisation140 has chiefly sprung, Robertson Smith has brought much evidence to show that many of the religious and social practices of the Semitic races bear traces Their psychological significance of totemic origin[191]. Among these not the least important are those connected with sacrifice—animal and human. In animal sacrifice the slaughtered141 animal was originally regarded as a kinsman[192]; it was also at the same time related to or identified with the god who protected the animal and in whose honour the animal was slain142[193]; it was also in many cases regarded with mingled143 feelings of reverence and horror very similar to those with which the totem animal is often looked upon[194], the Semitic concept of Uncleanness corresponding closely to the [150]Polynesian notion of Taboo144. In these respects we have a striking resemblance to Totemism as practised in more primitive communities.
Now we have seen that the totem animal is, in one of its most important aspects, a father surrogate. The slaying145 of the totem animal, therefore, ultimately represents the murder of the father; at the same time the slaughtered animal represents a sacrifice in honour of the father and a gift to him. We have here an example of the ambivalent attitude towards the totem-father; the father, as the God to whom the sacrifice is offered, is honoured and regarded with affection; the father, as the animal, is cruelly killed. At the same time the victim would appear in another aspect to stand as a substitute for the son who, as we have seen, may be slain instead of the father, atoning146 by his own death for the intended or wished-for murder of the father.
As regards the eating of the sacrifice, it may perhaps in one respect be regarded as the consummation of the hostile act. Cronos eats his children in order to be sure of getting rid of them; and the swallowing of children or even of grown men by an ogre, giant, monster or witch is a not uncommon147 theme in folklore148. The eating of the parents by the children in their turn is a natural and obvious form of revenge; and has actually been practised by some primitive people[195].
At the same time eating may be regarded as an honour or as a sign of affection; as is necessarily to some extent the case, since the totem animal represents the god and is itself as a rule sacred and inviolable except in certain circumstances. This aspect indeed obviously plays a part of great importance in the Christian sacrament in its present form[196].
The most important aspect of all however is that in virtue of which the eater is supposed to acquire or to participate in the nature, qualities or properties of that which is eaten, the worshipper thus becoming one with the God whose flesh and blood he consumes; in this way at one and the same time:—(a) himself acquiring directly some of the qualities of the[151] divinity, (b) becoming assured of his kinship with God, the common meal being regarded as the especial symbol of this kinship (as indeed of kinship in general)[197], (c) becoming likewise assured of his kinship with his fellow worshippers, all becoming brothers by participation149 in the divine meal and in the underlying150 ideas—including of course the original father hatred and the atonement for this—which this meal implies.
Thus it appears that the food which is consumed in the Communion represents:—
(1) the Father
(a) as hated and killed,
(b) as honoured.
(2) the Son, as slain to atone151 for the father-murder and offered up in honour to the Father.
The actual consumption of the food represents:—
(1) the eating of the Father
(a) as a sign of hostility,
(b) as a sign of honour or affection,
(c) as a means of partaking of the divine nature (i. e. acquiring the father attributes).
(2) the eating of the Son, as a means of establishing identity with him and thus sharing in the atonement which he has made by his sacrifice.
(3) the establishment of a sense of communion and of kinship between the fellow worshippers themselves and between them and the deity, through participation in the divine meal with all that this implies.
We thus see that, as regards both religious beliefs and The influence of family tendencies in religion religious practices, the emotions, feelings and tendencies originally aroused in connection with the family play a part of great importance. The gods in whose form man has personified the natural forces of the Universe, or whom he has himself called into being, are to a very large extent projections152 of the infantile conceptions of the parents—beings whom he has created in his phantasy to serve as objects on to whom might be transferred that part of what remains153 of his primitive attitude towards the parents which has found no adequate sublimation154 on to living human beings. Sometimes the phantasy is worked out entirely in the dramatic form, the desires and tendencies connected with the family finding their projected[152] expression in the behaviour of the divine beings. It is for this reason that the conduct of the gods is, from the moral standpoint, often below rather than above the human standard; the crude and primitive wishes belonging to the infancy of the individual and the race, wishes that so far as adult and civilised life is concerned have been outgrown155 or at least repressed and held in check, finding a relatively unobstructed outlet156 in the (usually archaic) forms and ritual of religion. At other times it is only the figures of the gods themselves that are projected, the worshipper remaining himself in intimate contact with them through a relationship which represents a sublimated157 form of that which existed between child and parent.
In spite of its basis in primitive infantile fixations, there Value of religion as a form of displacement can of course be no doubt that religion has performed a work of very great value in the history of human culture. Both in the case of the individual and in that of the race the displacement of the primitive tendencies directed towards members of the family has been, as we have seen, a matter of the greatest importance, but at the same time of the greatest difficulty, in the history of mental and moral development. The provision of a suitable outlet for those parts and aspects of the tendencies in question which could find no adequate object among living human beings was of itself no mean service. The establishment of a moral authority which should stand in the same relation to adult men as parents do to children, thus affording a higher sanction for morality than could otherwise be obtained under primitive conditions; the solidification158 of the social bond between neighbours and fellow tribesmen, through the consciousness of a common worship and a common parentage from the same divine ancestor; the utilisation of the exaggerated and idealised notions that had been formed concerning the parents in early childhood, to create the concept of a being of more than human virtue, a being who enjoined159 the nearest possible approach to his own divine perfection on the part of his human followers, thus contributing in no small measure to the raising of the level of morality; the confirmation (through the idealised and sublimated love of the divine parents) of the stage of object-love as contrasted with the lower stage of Narcissism[198];[153] the stimulation160 of interest in natural forces, objects and events by endowing them with the strong emotional tone originally connected with the parents; these are some (and only some) of the benefits which humanity has derived from the displacement of the primitive parent-regarding feelings that is involved in religion.
It is easy of course to point to the numerous evils that religion has directly or indirectly161 brought about; conservatism,[154] intolerance, persistent opposition to the progress of scientific or unprejudiced thought, the fostering of manifold delusions and absurdities162, the retention163 of vast masses of mankind in superstitious164 fear and ignorance when they should have been acquiring confidence and knowledge. In spite however of these and of the many other very serious charges that may be brought against it, religion can claim to have played a very necessary and beneficial r?le in the past history of culture. Sublimation is, as we have seen, a process that works slowly and by finely graduated steps, so that neither in the individual nor the race can we expect to see far-reaching moral transformations165 rapidly and easily achieved. The feelings and tendencies of the child in relation to the family environment are in many of their aspects so primitive and crude and yet so powerful and persistent, that we must welcome gladly any means of displacement that has proved itself of value to the individual and to Society. It is for this service, above all others, that we are indebted to religion in the past.
As regards the future, it is evident that the needs of The future of religion humanity to which religion has ministered will, in some sense at any rate, long continue to exist. The backward pull of the tendencies of infancy and childhood, forming, as they do, the foundation upon which all subsequent desires and aspirations166 are built up; the closeness of the similarity between the situation of the adult confronted with the vast and overwhelming power of Nature and that of the child who helplessly depends upon his parents both for happiness and life—these are influences which may well continue to make religion in some form a permanent necessity.
Nevertheless it would appear that the future progress of human culture will demand a very considerable modification167 and purification of most existing religious forms. The study of the psychology168 of religion is showing that these forms are, for the most part, based on crude unconscious motives which have to be outgrown and superseded169 if civilisation is to prosper170 and advance. In retaining and fostering these forms we are in many cases playing into the hands, not of the higher, but of the baser and more primitive aspects of our nature, aspects which, at our present level of development, it is necessary indeed to understand, but not to venerate171 or even to approve. Even in[155] so far as the forms of religion give expression not so much to the direct promptings of these baser aspects as to the reactions we have formed against them, it must be remembered that true moral advance lies in sublimation rather than in repression and that so long as the human mind confines itself to the purely172 negative task of opposing its own primitive tendencies, it will never achieve either true emancipation173 or true progress[199].
Further, the study of religion shows that the conceptions which religion has formed as to the nature and working of the Universe have arisen as products of the human emotions, having no necessary counterparts in the real world; much the same indeed in this respect as the inventions of the fairy stories and imaginative games of childhood or the day-dreams, romances and novels of a later age. In adult life such phantasies must either be abandoned or, if indulged in, recognised for what they are—productions of the mind which, apart from objective evidence, have no valid174 claim upon reality. They may indeed guide us in our ideals and aspirations and so lead ultimately to the reconstruction175 of the outer world through our own efforts, but in themselves they must be held distinct from the order of reality belonging to this outer world. Only so will Man achieve his full stature176 and be able to play that part in Nature's scheme of things to which, in virtue of his intellectual powers and his moral aspirations, he appears to be entitled.

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1 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。
2 holders 79c0e3bbb1170e3018817c5f45ebf33f     
支持物( holder的名词复数 ); 持有者; (支票等)持有人; 支托(或握持)…之物
参考例句:
  • Slaves were mercilessly ground down by slave holders. 奴隶受奴隶主的残酷压迫。
  • It is recognition of compassion's part that leads the up-holders of capital punishment to accuse the abolitionists of sentimentality in being more sorry for the murderer than for his victim. 正是对怜悯的作用有了认识,才使得死刑的提倡者指控主张废除死刑的人感情用事,同情谋杀犯胜过同情受害者。
3 derived 6cddb7353e699051a384686b6b3ff1e2     
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取
参考例句:
  • Many English words are derived from Latin and Greek. 英语很多词源出于拉丁文和希腊文。 来自《简明英汉词典》
  • He derived his enthusiasm for literature from his father. 他对文学的爱好是受他父亲的影响。 来自《简明英汉词典》
4 derive hmLzH     
v.取得;导出;引申;来自;源自;出自
参考例句:
  • We derive our sustenance from the land.我们从土地获取食物。
  • We shall derive much benefit from reading good novels.我们将从优秀小说中获得很大好处。
5 supreme PHqzc     
adj.极度的,最重要的;至高的,最高的
参考例句:
  • It was the supreme moment in his life.那是他一生中最重要的时刻。
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
6 displacement T98yU     
n.移置,取代,位移,排水量
参考例句:
  • They said that time is the feeling of spatial displacement.他们说时间是空间位移的感觉。
  • The displacement of all my energy into caring for the baby.我所有精力都放在了照顾宝宝上。
7 gulf 1e0xp     
n.海湾;深渊,鸿沟;分歧,隔阂
参考例句:
  • The gulf between the two leaders cannot be bridged.两位领导人之间的鸿沟难以跨越。
  • There is a gulf between the two cities.这两座城市间有个海湾。
8 ass qvyzK     
n.驴;傻瓜,蠢笨的人
参考例句:
  • He is not an ass as they make him.他不象大家猜想的那样笨。
  • An ass endures his burden but not more than his burden.驴能负重但不能超过它能力所负担的。
9 puny Bt5y6     
adj.微不足道的,弱小的
参考例句:
  • The resources at the central banks' disposal are simply too puny.中央银行掌握的资金实在太少了。
  • Antonio was a puny lad,and not strong enough to work.安东尼奥是个瘦小的小家伙,身体还不壮,还不能干活。
10 wrath nVNzv     
n.愤怒,愤慨,暴怒
参考例句:
  • His silence marked his wrath. 他的沉默表明了他的愤怒。
  • The wrath of the people is now aroused. 人们被激怒了。
11 persuasiveness 8c2ebb8f1c37cc0efcd6543cd98a1a89     
说服力
参考例句:
  • His speech failed in persuasiveness and proof. 他的讲演缺乏说服力和论据。 来自《简明英汉词典》
  • There is inherent persuasiveness in some voices. 有些人的声音天生具有一种说服力。 来自《现代汉英综合大词典》
12 mighty YDWxl     
adj.强有力的;巨大的
参考例句:
  • A mighty force was about to break loose.一股巨大的力量即将迸发而出。
  • The mighty iceberg came into view.巨大的冰山出现在眼前。
13 revert OBwzV     
v.恢复,复归,回到
参考例句:
  • Let us revert to the earlier part of the chapter.让我们回到本章的前面部分。
  • Shall we revert to the matter we talked about yesterday?我们接着昨天谈过的问题谈,好吗?
14 delusions 2aa783957a753fb9191a38d959fe2c25     
n.欺骗( delusion的名词复数 );谬见;错觉;妄想
参考例句:
  • the delusions of the mentally ill 精神病患者的妄想
  • She wants to travel first-class: she must have delusions of grandeur. 她想坐头等舱旅行,她一定自以为很了不起。 来自辞典例句
15 owl 7KFxk     
n.猫头鹰,枭
参考例句:
  • Her new glasses make her look like an owl.她的新眼镜让她看上去像只猫头鹰。
  • I'm a night owl and seldom go to bed until after midnight.我睡得很晚,经常半夜后才睡觉。
16 humility 8d6zX     
n.谦逊,谦恭
参考例句:
  • Humility often gains more than pride.谦逊往往比骄傲收益更多。
  • His voice was still soft and filled with specious humility.他的声音还是那么温和,甚至有点谦卑。
17 wielder 36f405986cab8d63348e331fd5c5f233     
行使者
参考例句:
  • Thought Bastion: This shield protects the wielder as the Psychic Bastion feat. 思维堡垒:该盾牌如同“心力堡垒”专长那样保护持用者。
  • Psychic: A psychic weapon's power depends on its wielder. 灵力:灵力武器的能力依赖于持用者。
18 omnipotence 8e0cf7da278554c7383716ee1a228358     
n.全能,万能,无限威力
参考例句:
  • Central bankers have never had any illusions of their own omnipotence. 中行的银行家们已经不再对于他们自己的无所不能存有幻想了。 来自互联网
  • Introduce an omnipotence press automatism dividing device, explained it operation principle. 介绍了冲压万能自动分度装置,说明了其工作原理。 来自互联网
19 omniscience bb61d57b9507c0bbcae0e03a6067f84e     
n.全知,全知者,上帝
参考例句:
  • Omniscience is impossible, but we be ready at all times, constantly studied. 无所不知是不可能,但我们应该时刻准备着,不断地进修学习。 来自互联网
  • Thus, the argument concludes that omniscience and omnipotence are logically incompatible. 因此,争论断定那个上帝和全能是逻辑地不兼容的。 来自互联网
20 infancy F4Ey0     
n.婴儿期;幼年期;初期
参考例句:
  • He came to England in his infancy.他幼年时期来到英国。
  • Their research is only in its infancy.他们的研究处于初级阶段。
21 vaguely BfuzOy     
adv.含糊地,暖昧地
参考例句:
  • He had talked vaguely of going to work abroad.他含糊其词地说了到国外工作的事。
  • He looked vaguely before him with unseeing eyes.他迷迷糊糊的望着前面,对一切都视而不见。
22 dire llUz9     
adj.可怕的,悲惨的,阴惨的,极端的
参考例句:
  • There were dire warnings about the dangers of watching too much TV.曾经有人就看电视太多的危害性提出严重警告。
  • We were indeed in dire straits.But we pulled through.那时我们的困难真是大极了,但是我们渡过了困难。
23 inevitably x7axc     
adv.不可避免地;必然发生地
参考例句:
  • In the way you go on,you are inevitably coming apart.照你们这样下去,毫无疑问是会散伙的。
  • Technological changes will inevitably lead to unemployment.技术变革必然会导致失业。
24 stimulated Rhrz78     
a.刺激的
参考例句:
  • The exhibition has stimulated interest in her work. 展览增进了人们对她作品的兴趣。
  • The award has stimulated her into working still harder. 奖金促使她更加努力地工作。
25 cult 3nPzm     
n.异教,邪教;时尚,狂热的崇拜
参考例句:
  • Her books aren't bestsellers,but they have a certain cult following.她的书算不上畅销书,但有一定的崇拜者。
  • The cult of sun worship is probably the most primitive one.太阳崇拜仪式或许是最为原始的一种。
26 immediate aapxh     
adj.立即的;直接的,最接近的;紧靠的
参考例句:
  • His immediate neighbours felt it their duty to call.他的近邻认为他们有责任去拜访。
  • We declared ourselves for the immediate convocation of the meeting.我们主张立即召开这个会议。
27 entirely entirely     
ad.全部地,完整地;完全地,彻底地
参考例句:
  • The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
  • His life was entirely given up to the educational work. 他的一生统统献给了教育工作。
28 permanently KluzuU     
adv.永恒地,永久地,固定不变地
参考例句:
  • The accident left him permanently scarred.那次事故给他留下了永久的伤疤。
  • The ship is now permanently moored on the Thames in London.该船现在永久地停泊在伦敦泰晤士河边。
29 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。
30 solely FwGwe     
adv.仅仅,唯一地
参考例句:
  • Success should not be measured solely by educational achievement.成功与否不应只用学业成绩来衡量。
  • The town depends almost solely on the tourist trade.这座城市几乎完全靠旅游业维持。
31 stimulating ShBz7A     
adj.有启发性的,能激发人思考的
参考例句:
  • shower gel containing plant extracts that have a stimulating effect on the skin 含有对皮肤有益的植物精华的沐浴凝胶
  • This is a drug for stimulating nerves. 这是一种兴奋剂。
32 herd Pd8zb     
n.兽群,牧群;vt.使集中,把…赶在一起
参考例句:
  • She drove the herd of cattle through the wilderness.她赶着牛群穿过荒野。
  • He had no opinions of his own but simply follow the herd.他从无主见,只是人云亦云。
33 virtue BpqyH     
n.德行,美德;贞操;优点;功效,效力
参考例句:
  • He was considered to be a paragon of virtue.他被认为是品德尽善尽美的典范。
  • You need to decorate your mind with virtue.你应该用德行美化心灵。
34 affected TzUzg0     
adj.不自然的,假装的
参考例句:
  • She showed an affected interest in our subject.她假装对我们的课题感到兴趣。
  • His manners are affected.他的态度不自然。
35 Founder wigxF     
n.创始者,缔造者
参考例句:
  • He was extolled as the founder of their Florentine school.他被称颂为佛罗伦萨画派的鼻祖。
  • According to the old tradition,Romulus was the founder of Rome.按照古老的传说,罗穆卢斯是古罗马的建国者。
36 clan Dq5zi     
n.氏族,部落,宗族,家族,宗派
参考例句:
  • She ranks as my junior in the clan.她的辈分比我小。
  • The Chinese Christians,therefore,practically excommunicate themselves from their own clan.所以,中国的基督徒简直是被逐出了自己的家族了。
37 potent C1uzk     
adj.强有力的,有权势的;有效力的
参考例句:
  • The medicine had a potent effect on your disease.这药物对你的病疗效很大。
  • We must account of his potent influence.我们必须考虑他的强有力的影响。
38 brotherhood 1xfz3o     
n.兄弟般的关系,手中情谊
参考例句:
  • They broke up the brotherhood.他们断绝了兄弟关系。
  • They live and work together in complete equality and brotherhood.他们完全平等和兄弟般地在一起生活和工作。
39 loyalty gA9xu     
n.忠诚,忠心
参考例句:
  • She told him the truth from a sense of loyalty.她告诉他真相是出于忠诚。
  • His loyalty to his friends was never in doubt.他对朋友的一片忠心从来没受到怀疑。
40 fusion HfDz5     
n.溶化;熔解;熔化状态,熔和;熔接
参考例句:
  • Brass is formed by the fusion of copper and zinc. 黄铜是通过铜和锌的熔合而成的。
  • This alloy is formed by the fusion of two types of metal.这种合金是用两种金属熔合而成的。
41 mythical 4FrxJ     
adj.神话的;虚构的;想像的
参考例句:
  • Undeniably,he is a man of mythical status.不可否认,他是一个神话般的人物。
  • Their wealth is merely mythical.他们的财富完全是虚构的。
42 reigning nkLzRp     
adj.统治的,起支配作用的
参考例句:
  • The sky was dark, stars were twinkling high above, night was reigning, and everything was sunk in silken silence. 天很黑,星很繁,夜阑人静。
  • Led by Huang Chao, they brought down the reigning house after 300 years' rule. 在黄巢的带领下,他们推翻了统治了三百年的王朝。
43 reign pBbzx     
n.统治时期,统治,支配,盛行;v.占优势
参考例句:
  • The reign of Queen Elizabeth lapped over into the seventeenth century.伊丽莎白王朝延至17世纪。
  • The reign of Zhu Yuanzhang lasted about 31 years.朱元璋统治了大约三十一年。
44 exalted ztiz6f     
adj.(地位等)高的,崇高的;尊贵的,高尚的
参考例句:
  • Their loveliness and holiness in accordance with their exalted station.他们的美丽和圣洁也与他们的崇高地位相称。
  • He received respect because he was a person of exalted rank.他因为是个地位崇高的人而受到尊敬。
45 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。
46 undoubtedly Mfjz6l     
adv.确实地,无疑地
参考例句:
  • It is undoubtedly she who has said that.这话明明是她说的。
  • He is undoubtedly the pride of China.毫无疑问他是中国的骄傲。
47 remarkable 8Vbx6     
adj.显著的,异常的,非凡的,值得注意的
参考例句:
  • She has made remarkable headway in her writing skills.她在写作技巧方面有了长足进步。
  • These cars are remarkable for the quietness of their engines.这些汽车因发动机没有噪音而不同凡响。
48 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。
49 manifestations 630b7ac2a729f8638c572ec034f8688f     
n.表示,显示(manifestation的复数形式)
参考例句:
  • These were manifestations of the darker side of his character. 这些是他性格阴暗面的表现。 来自《简明英汉词典》
  • To be wordly-wise and play safe is one of the manifestations of liberalism. 明哲保身是自由主义的表现之一。 来自《现代汉英综合大词典》
50 clans 107c1b7606090bbd951aa9bdcf1d209e     
宗族( clan的名词复数 ); 氏族; 庞大的家族; 宗派
参考例句:
  • There are many clans in European countries. 欧洲国家有很多党派。
  • The women were the great power among the clans [gentes], as everywhere else. 妇女在克兰〈氏族〉里,乃至一般在任何地方,都有很大的势力。 来自英汉非文学 - 家庭、私有制和国家的起源
51 strictly GtNwe     
adv.严厉地,严格地;严密地
参考例句:
  • His doctor is dieting him strictly.他的医生严格规定他的饮食。
  • The guests were seated strictly in order of precedence.客人严格按照地位高低就座。
52 propounded 3fbf8014080aca42e6c965ec77e23826     
v.提出(问题、计划等)供考虑[讨论],提议( propound的过去式和过去分词 )
参考例句:
  • the theory of natural selection, first propounded by Charles Darwin 查尔斯∙达尔文首先提出的物竞天择理论
  • Indeed it was first propounded by the ubiquitous Thomas Young. 实际上,它是由尽人皆知的杨氏首先提出来的。 来自辞典例句
53 fully Gfuzd     
adv.完全地,全部地,彻底地;充分地
参考例句:
  • The doctor asked me to breathe in,then to breathe out fully.医生让我先吸气,然后全部呼出。
  • They soon became fully integrated into the local community.他们很快就完全融入了当地人的圈子。
54 investigations 02de25420938593f7db7bd4052010b32     
(正式的)调查( investigation的名词复数 ); 侦查; 科学研究; 学术研究
参考例句:
  • His investigations were intensive and thorough but revealed nothing. 他进行了深入彻底的调查,但没有发现什么。
  • He often sent them out to make investigations. 他常常派他们出去作调查。
55 dispensed 859813db740b2251d6defd6f68ac937a     
v.分配( dispense的过去式和过去分词 );施与;配(药)
参考例句:
  • Not a single one of these conditions can be dispensed with. 这些条件缺一不可。 来自《现代汉英综合大词典》
  • They dispensed new clothes to the children in the orphanage. 他们把新衣服发给孤儿院的小孩们。 来自《现代英汉综合大词典》
56 persistent BSUzg     
adj.坚持不懈的,执意的;持续的
参考例句:
  • Albert had a persistent headache that lasted for three days.艾伯特连续头痛了三天。
  • She felt embarrassed by his persistent attentions.他不时地向她大献殷勤,使她很难为情。
57 relics UkMzSr     
[pl.]n.遗物,遗迹,遗产;遗体,尸骸
参考例句:
  • The area is a treasure house of archaeological relics. 这个地区是古文物遗迹的宝库。
  • Xi'an is an ancient city full of treasures and saintly relics. 西安是一个有很多宝藏和神圣的遗物的古老城市。
58 relic 4V2xd     
n.神圣的遗物,遗迹,纪念物
参考例句:
  • This stone axe is a relic of ancient times.这石斧是古代的遗物。
  • He found himself thinking of the man as a relic from the past.他把这个男人看成是过去时代的人物。
59 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。
60 pelican bAby7     
n.鹈鹕,伽蓝鸟
参考例句:
  • The pelican has a very useful beak.鹈鹕有一张非常有用的嘴。
  • This pelican is expected to fully recover.这只鹈鹕不久就能痊愈。
61 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。
62 peculiar cinyo     
adj.古怪的,异常的;特殊的,特有的
参考例句:
  • He walks in a peculiar fashion.他走路的样子很奇特。
  • He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。
63 fascination FlHxO     
n.令人着迷的事物,魅力,迷恋
参考例句:
  • He had a deep fascination with all forms of transport.他对所有的运输工具都很着迷。
  • His letters have been a source of fascination to a wide audience.广大观众一直迷恋于他的来信。
64 admiration afpyA     
n.钦佩,赞美,羡慕
参考例句:
  • He was lost in admiration of the beauty of the scene.他对风景之美赞不绝口。
  • We have a great admiration for the gold medalists.我们对金牌获得者极为敬佩。
65 awe WNqzC     
n.敬畏,惊惧;vt.使敬畏,使惊惧
参考例句:
  • The sight filled us with awe.这景色使我们大为惊叹。
  • The approaching tornado struck awe in our hearts.正在逼近的龙卷风使我们惊恐万分。
66 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。
67 pouting f5e25f4f5cb47eec0e279bd7732e444b     
v.撅(嘴)( pout的现在分词 )
参考例句:
  • The child sat there pouting. 那孩子坐在那儿,一副不高兴的样子。 来自辞典例句
  • She was almost pouting at his hesitation. 她几乎要为他这种犹犹豫豫的态度不高兴了。 来自辞典例句
68 kindly tpUzhQ     
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地
参考例句:
  • Her neighbours spoke of her as kindly and hospitable.她的邻居都说她和蔼可亲、热情好客。
  • A shadow passed over the kindly face of the old woman.一道阴影掠过老太太慈祥的面孔。
69 tinge 8q9yO     
vt.(较淡)着色于,染色;使带有…气息;n.淡淡色彩,些微的气息
参考例句:
  • The maple leaves are tinge with autumn red.枫叶染上了秋天的红色。
  • There was a tinge of sadness in her voice.她声音中流露出一丝忧伤。
70 psychic BRFxT     
n.对超自然力敏感的人;adj.有超自然力的
参考例句:
  • Some people are said to have psychic powers.据说有些人有通灵的能力。
  • She claims to be psychic and to be able to foretell the future.她自称有特异功能,能预知未来。
71 touching sg6zQ9     
adj.动人的,使人感伤的
参考例句:
  • It was a touching sight.这是一幅动人的景象。
  • His letter was touching.他的信很感人。
72 ambivalent Wx4zV     
adj.含糊不定的;(态度等)矛盾的
参考例句:
  • She remained ambivalent about her marriage.她对于自己的婚事仍然拿不定主意。
  • Although she professed fear of the Russians,she seemed to have ambivalent feelings toward Philby himself.虽然她承认害怕俄国人,然而她似乎对菲尔比本人有一种矛盾的感情。
73 determined duszmP     
adj.坚定的;有决心的
参考例句:
  • I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
  • He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。
74 hostility hdyzQ     
n.敌对,敌意;抵制[pl.]交战,战争
参考例句:
  • There is open hostility between the two leaders.两位领导人表现出公开的敌意。
  • His hostility to your plan is well known.他对你的计划所持的敌意是众所周知的。
75 motive GFzxz     
n.动机,目的;adv.发动的,运动的
参考例句:
  • The police could not find a motive for the murder.警察不能找到谋杀的动机。
  • He had some motive in telling this fable.他讲这寓言故事是有用意的。
76 sects a3161a77f8f90b4820a636c283bfe4bf     
n.宗派,教派( sect的名词复数 )
参考例句:
  • Members of these sects are ruthlessly persecuted and suppressed. 这些教派的成员遭到了残酷的迫害和镇压。 来自《简明英汉词典》
  • He had subdued the religious sects, cleaned up Saigon. 他压服了宗教派别,刷新了西贡的面貌。 来自辞典例句
77 denominations f2a750794effb127cad2d6b3b9598654     
n.宗派( denomination的名词复数 );教派;面额;名称
参考例句:
  • Christians of all denominations attended the conference. 基督教所有教派的人都出席了这次会议。
  • The service was attended by Christians of all denominations. 这次礼拜仪式各教派的基督徒都参加了。 来自《简明英汉词典》
78 paternal l33zv     
adj.父亲的,像父亲的,父系的,父方的
参考例句:
  • I was brought up by my paternal aunt.我是姑姑扶养大的。
  • My father wrote me a letter full of his paternal love for me.我父亲给我写了一封充满父爱的信。
79 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。
80 tyrant vK9z9     
n.暴君,专制的君主,残暴的人
参考例句:
  • The country was ruled by a despotic tyrant.该国处在一个专制暴君的统治之下。
  • The tyrant was deaf to the entreaties of the slaves.暴君听不到奴隶们的哀鸣。
81 obedience 8vryb     
n.服从,顺从
参考例句:
  • Society has a right to expect obedience of the law.社会有权要求人人遵守法律。
  • Soldiers act in obedience to the orders of their superior officers.士兵们遵照上级军官的命令行动。
82 inflicts 6b2f5826de9d4197d2fe3469e10621c2     
把…强加给,使承受,遭受( inflict的第三人称单数 )
参考例句:
  • Bullfrog 50 Inflicts poison when your enemy damages you at short range. 牛娃50对近距离攻击你的敌人造成毒伤。
  • The U.S. always inflicts its concept of human nature on other nations. 美国总是把自己的人权观念强加于别国。
83 immoral waCx8     
adj.不道德的,淫荡的,荒淫的,有伤风化的
参考例句:
  • She was questioned about his immoral conduct toward her.她被询问过有关他对她的不道德行为的情况。
  • It is my belief that nuclear weapons are immoral.我相信使核武器是不邪恶的。
84 relentless VBjzv     
adj.残酷的,不留情的,无怜悯心的
参考例句:
  • The traffic noise is relentless.交通车辆的噪音一刻也不停止。
  • Their training has to be relentless.他们的训练必须是无情的。
85 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。
86 kindliness 2133e1da2ddf0309b4a22d6f5022476b     
n.厚道,亲切,友好的行为
参考例句:
  • Martha looked up into a strange face and dark eyes alight with kindliness and concern. 马撒慢慢抬起头,映入眼帘的是张陌生的脸,脸上有一双充满慈爱和关注的眼睛。 来自辞典例句
  • I think the chief thing that struck me about Burton was his kindliness. 我想,我对伯顿印象最深之处主要还是这个人的和善。 来自辞典例句
87 opposition eIUxU     
n.反对,敌对
参考例句:
  • The party leader is facing opposition in his own backyard.该党领袖在自己的党內遇到了反对。
  • The police tried to break down the prisoner's opposition.警察设法制住了那个囚犯的反抗。
88 projection 9Rzxu     
n.发射,计划,突出部分
参考例句:
  • Projection takes place with a minimum of awareness or conscious control.投射在最少的知觉或意识控制下发生。
  • The projection of increases in number of house-holds is correct.对户数增加的推算是正确的。
89 parental FL2xv     
adj.父母的;父的;母的
参考例句:
  • He encourages parental involvement in the running of school.他鼓励学生家长参与学校的管理。
  • Children always revolt against parental disciplines.孩子们总是反抗父母的管束。
90 undesirable zp0yb     
adj.不受欢迎的,不良的,不合意的,讨厌的;n.不受欢迎的人,不良分子
参考例句:
  • They are the undesirable elements among the employees.他们是雇员中的不良分子。
  • Certain chemicals can induce undesirable changes in the nervous system.有些化学物质能在神经系统中引起不良变化。
91 deities f904c4643685e6b83183b1154e6a97c2     
n.神,女神( deity的名词复数 );神祗;神灵;神明
参考例句:
  • Zeus and Aphrodite were ancient Greek deities. 宙斯和阿佛洛狄是古希腊的神。 来自《简明英汉词典》
  • Taoist Wang hesitated occasionally about these transactions for fearof offending the deities. 道士也有过犹豫,怕这样会得罪了神。 来自汉英文学 - 现代散文
92 benevolent Wtfzx     
adj.仁慈的,乐善好施的
参考例句:
  • His benevolent nature prevented him from refusing any beggar who accosted him.他乐善好施的本性使他不会拒绝走上前向他行乞的任何一个乞丐。
  • He was a benevolent old man and he wouldn't hurt a fly.他是一个仁慈的老人,连只苍蝇都不愿伤害。
93 hatred T5Gyg     
n.憎恶,憎恨,仇恨
参考例句:
  • He looked at me with hatred in his eyes.他以憎恨的眼光望着我。
  • The old man was seized with burning hatred for the fascists.老人对法西斯主义者充满了仇恨。
94 purged 60d8da88d3c460863209921056ecab90     
清除(政敌等)( purge的过去式和过去分词 ); 涤除(罪恶等); 净化(心灵、风气等); 消除(错事等)的不良影响
参考例句:
  • He purged his enemies from the Party. 他把他的敌人从党内清洗出去。
  • The iron in the chemical compound must be purged. 化学混合物中的铁必须清除。
95 psychical 8d18cc3bc74677380d4909fef11c68da     
adj.有关特异功能现象的;有关特异功能官能的;灵魂的;心灵的
参考例句:
  • Conclusion: The Liuhe-lottery does harm to people, s psychical health and should be for bidden. 结论:“六合彩”赌博有害人们心理卫生,应予以严禁。 来自互联网
96 antagonism bwHzL     
n.对抗,敌对,对立
参考例句:
  • People did not feel a strong antagonism for established policy.人们没有对既定方针产生强烈反应。
  • There is still much antagonism between trades unions and the oil companies.工会和石油公司之间仍然存在着相当大的敌意。
97 malevolent G8IzV     
adj.有恶意的,恶毒的
参考例句:
  • Why are they so malevolent to me?他们为什么对我如此恶毒?
  • We must thwart his malevolent schemes.我们决不能让他的恶毒阴谋得逞。
98 inexplicable tbCzf     
adj.无法解释的,难理解的
参考例句:
  • It is now inexplicable how that development was misinterpreted.当时对这一事态发展的错误理解究竟是怎么产生的,现在已经无法说清楚了。
  • There are many things which are inexplicable by science.有很多事科学还无法解释。
99 relatively bkqzS3     
adv.比较...地,相对地
参考例句:
  • The rabbit is a relatively recent introduction in Australia.兔子是相对较新引入澳大利亚的物种。
  • The operation was relatively painless.手术相对来说不痛。
100 apotheosis UMSyN     
n.神圣之理想;美化;颂扬
参考例句:
  • The legend of king arthur represent the apotheosis of chivalry.亚瑟王的传说代表骑士精神的顶峰。
  • The Oriental in Bangkok is the apotheosis of the grand hotel.曼谷的东方饭店是豪华饭店的典范。
101 repression zVyxX     
n.镇压,抑制,抑压
参考例句:
  • The repression of your true feelings is harmful to your health.压抑你的真实感情有害健康。
  • This touched off a new storm against violent repression.这引起了反对暴力镇压的新风暴。
102 exempt wmgxo     
adj.免除的;v.使免除;n.免税者,被免除义务者
参考例句:
  • These goods are exempt from customs duties.这些货物免征关税。
  • He is exempt from punishment about this thing.关于此事对他已免于处分。
103 attachment POpy1     
n.附属物,附件;依恋;依附
参考例句:
  • She has a great attachment to her sister.她十分依恋她的姐姐。
  • She's on attachment to the Ministry of Defense.她现在隶属于国防部。
104 brutal bSFyb     
adj.残忍的,野蛮的,不讲理的
参考例句:
  • She has to face the brutal reality.她不得不去面对冷酷的现实。
  • They're brutal people behind their civilised veneer.他们表面上温文有礼,骨子里却是野蛮残忍。
105 symbolic ErgwS     
adj.象征性的,符号的,象征主义的
参考例句:
  • It is symbolic of the fighting spirit of modern womanhood.它象征着现代妇女的战斗精神。
  • The Christian ceremony of baptism is a symbolic act.基督教的洗礼仪式是一种象征性的做法。
106 aloofness 25ca9c51f6709fb14da321a67a42da8a     
超然态度
参考例句:
  • Why should I have treated him with such sharp aloofness? 但我为什么要给人一些严厉,一些端庄呢? 来自汉英文学 - 中国现代小说
  • He had an air of haughty aloofness. 他有一种高傲的神情。 来自辞典例句
107 followers 5c342ee9ce1bf07932a1f66af2be7652     
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件
参考例句:
  • the followers of Mahatma Gandhi 圣雄甘地的拥护者
  • The reformer soon gathered a band of followers round him. 改革者很快就获得一群追随者支持他。
108 rumours ba6e2decd2e28dec9a80f28cb99e131d     
n.传闻( rumour的名词复数 );风闻;谣言;谣传
参考例句:
  • The rumours were completely baseless. 那些谣传毫无根据。
  • Rumours of job losses were later confirmed. 裁员的传言后来得到了证实。
109 adoration wfhyD     
n.爱慕,崇拜
参考例句:
  • He gazed at her with pure adoration.他一往情深地注视着她。
  • The old lady fell down in adoration before Buddhist images.那老太太在佛像面前顶礼膜拜。
110 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。
111 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。
112 revered 1d4a411490949024694bf40d95a0d35f     
v.崇敬,尊崇,敬畏( revere的过去式和过去分词 )
参考例句:
  • A number of institutions revered and respected in earlier times have become Aunt Sally for the present generation. 一些早年受到尊崇的惯例,现在已经成了这代人嘲弄的对象了。 来自《简明英汉词典》
  • The Chinese revered corn as a gift from heaven. 中国人将谷物奉为上天的恩赐。 来自辞典例句
113 jealousy WaRz6     
n.妒忌,嫉妒,猜忌
参考例句:
  • Some women have a disposition to jealousy.有些女人生性爱妒忌。
  • I can't support your jealousy any longer.我再也无法忍受你的嫉妒了。
114 depiction f490e01c7396351ff1441f8162831f34     
n.描述
参考例句:
  • Double rhythms, resounding through the lyric depiction and connecting with each other, indicate the thespian place of mankind and the cognition of the writer to this thespian place. 这双重旋律互为表里,表明了人类的某种悲剧性处境以及作家对这种悲剧性处境的感受和认识。
  • A realistic depiction of scenes from everyday domestic life. 日常家居生活的写实画。
115 deposing 12d52d4439f1c70f7c84b8137b903ffa     
v.罢免( depose的现在分词 );(在法庭上)宣誓作证
参考例句:
  • Russia's offensive could be aimed at threatening Mr Lukashenka rather than deposing him. 俄罗斯的进攻其目的不在于废黜他的政权,而在于威慑他。 来自互联网
  • Jon Arne Riise has stepped back in there, with Arbeloa deposing Finnan on the opposite side. 约翰.阿尔内.里瑟补上了这个位置,还有艾比路亚在另一边取代了芬南。 来自互联网
116 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。
117 previously bkzzzC     
adv.以前,先前(地)
参考例句:
  • The bicycle tyre blew out at a previously damaged point.自行车胎在以前损坏过的地方又爆开了。
  • Let me digress for a moment and explain what had happened previously.让我岔开一会儿,解释原先发生了什么。
118 atlas vOCy5     
n.地图册,图表集
参考例句:
  • He reached down the atlas from the top shelf.他从书架顶层取下地图集。
  • The atlas contains forty maps,including three of Great Britain.这本地图集有40幅地图,其中包括3幅英国地图。
119 deposes 8f8143e333c674115213008dad3dff44     
v.罢免( depose的第三人称单数 );(在法庭上)宣誓作证
参考例句:
  • The gens deposes the sachem and war-chief at will. 氏族可以任意罢免酋长和酋帅。 来自互联网
120 stratagem ThlyQ     
n.诡计,计谋
参考例句:
  • Knit the brows and a stratagem comes to mind.眉头一皱,计上心来。
  • Trade discounts may be used as a competitive stratagem to secure customer loyalty.商业折扣可以用作维护顾客忠诚度的一种竞争策略。
121 concealment AvYzx1     
n.隐藏, 掩盖,隐瞒
参考例句:
  • the concealment of crime 对罪行的隐瞒
  • Stay in concealment until the danger has passed. 把自己藏起来,待危险过去后再出来。
122 epoch riTzw     
n.(新)时代;历元
参考例句:
  • The epoch of revolution creates great figures.革命时代造就伟大的人物。
  • We're at the end of the historical epoch,and at the dawn of another.我们正处在一个历史时代的末期,另一个历史时代的开端。
123 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。
124 rebellious CtbyI     
adj.造反的,反抗的,难控制的
参考例句:
  • They will be in danger if they are rebellious.如果他们造反,他们就要发生危险。
  • Her reply was mild enough,but her thoughts were rebellious.她的回答虽然很温和,但她的心里十分反感。
125 transgressing ea135007b80650ccf8964f386675402b     
v.超越( transgress的现在分词 );越过;违反;违背
参考例句:
  • Pay more transgressing the right or left of another car bombing, it will gain more marks. 多把别的车逼到右边或者左边爆炸,可以得到更多的分数。 来自互联网
  • Where on earth can I find an animate soul transgressing; without inhaling gallons of fresh air. 我在地球上哪里可以找到一个朝气勃勃的灵魂;没有呼吸进成吨的新鲜空气。 来自互联网
126 prohibition 7Rqxw     
n.禁止;禁令,禁律
参考例句:
  • The prohibition against drunken driving will save many lives.禁止酒后开车将会减少许多死亡事故。
  • They voted in favour of the prohibition of smoking in public areas.他们投票赞成禁止在公共场所吸烟。
127 offender ZmYzse     
n.冒犯者,违反者,犯罪者
参考例句:
  • They all sued out a pardon for an offender.他们请求法院赦免一名罪犯。
  • The authorities often know that sex offenders will attack again when they are released.当局一般都知道性犯罪者在获释后往往会再次犯案。
128 motives 6c25d038886898b20441190abe240957     
n.动机,目的( motive的名词复数 )
参考例句:
  • to impeach sb's motives 怀疑某人的动机
  • His motives are unclear. 他的用意不明。
129 fortitude offzz     
n.坚忍不拔;刚毅
参考例句:
  • His dauntless fortitude makes him absolutely fearless.他不屈不挠的坚韧让他绝无恐惧。
  • He bore the pain with great fortitude.他以极大的毅力忍受了痛苦。
130 insurgents c68be457307815b039a352428718de59     
n.起义,暴动,造反( insurgent的名词复数 )
参考例句:
  • The regular troops of Baden joined the insurgents. 巴登的正规军参加到起义军方面来了。 来自《简明英汉词典》
  • Against the Taliban and Iraqi insurgents, these problems are manageable. 要对付塔利班与伊拉克叛乱分子,这些问题还是可以把握住的。 来自互联网
131 predecessors b59b392832b9ce6825062c39c88d5147     
n.前任( predecessor的名词复数 );前辈;(被取代的)原有事物;前身
参考例句:
  • The new government set about dismantling their predecessors' legislation. 新政府正着手废除其前任所制定的法律。 来自《简明英汉词典》
  • Will new plan be any more acceptable than its predecessors? 新计划比原先的计划更能令人满意吗? 来自《简明英汉词典》
132 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。
133 saviour pjszHK     
n.拯救者,救星
参考例句:
  • I saw myself as the saviour of my country.我幻想自己为国家的救星。
  • The people clearly saw her as their saviour.人们显然把她看成了救星。
134 secondly cjazXx     
adv.第二,其次
参考例句:
  • Secondly,use your own head and present your point of view.第二,动脑筋提出自己的见解。
  • Secondly it is necessary to define the applied load.其次,需要确定所作用的载荷。
135 reconciliation DUhxh     
n.和解,和谐,一致
参考例句:
  • He was taken up with the reconciliation of husband and wife.他忙于做夫妻间的调解工作。
  • Their handshake appeared to be a gesture of reconciliation.他们的握手似乎是和解的表示。
136 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。
137 initiation oqSzAI     
n.开始
参考例句:
  • her initiation into the world of marketing 她的初次涉足营销界
  • It was my initiation into the world of high fashion. 这是我初次涉足高级时装界。
138 confirmation ZYMya     
n.证实,确认,批准
参考例句:
  • We are waiting for confirmation of the news.我们正在等待证实那个消息。
  • We need confirmation in writing before we can send your order out.给你们发送订购的货物之前,我们需要书面确认。
139 adolescence CyXzY     
n.青春期,青少年
参考例句:
  • Adolescence is the process of going from childhood to maturity.青春期是从少年到成年的过渡期。
  • The film is about the trials and tribulations of adolescence.这部电影讲述了青春期的麻烦和苦恼。
140 civilisation civilisation     
n.文明,文化,开化,教化
参考例句:
  • Energy and ideas are the twin bases of our civilisation.能源和思想是我们文明的两大基石。
  • This opera is one of the cultural totems of Western civilisation.这部歌剧是西方文明的文化标志物之一。
141 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》
142 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。
143 mingled fdf34efd22095ed7e00f43ccc823abdf     
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系]
参考例句:
  • The sounds of laughter and singing mingled in the evening air. 笑声和歌声交织在夜空中。
  • The man and the woman mingled as everyone started to relax. 当大家开始放松的时候,这一男一女就开始交往了。
144 taboo aqBwg     
n.禁忌,禁止接近,禁止使用;adj.禁忌的;v.禁忌,禁制,禁止
参考例句:
  • The rude words are taboo in ordinary conversation.这些粗野的字眼在日常谈话中是禁忌的。
  • Is there a taboo against sex before marriage in your society?在你们的社会里,婚前的性行为犯禁吗?
145 slaying 4ce8e7b4134fbeb566658660b6a9b0a9     
杀戮。
参考例句:
  • The man mimed the slaying of an enemy. 此人比手划脚地表演砍死一个敌人的情况。
  • He is suspected of having been an accomplice in the slaying,butthey can't pin it on him. 他有嫌疑曾参与该杀人案,但他们找不到证据来指控他。
146 atoning 0d625a69f2d0eee5ccc6413a89aa5db3     
v.补偿,赎(罪)( atone的现在分词 );补偿,弥补,赎回
参考例句:
  • A legacy from Mrs. Jennings, was the easiest means of atoning for his own neglect. 詹宁斯太太的遗赠,是弥补他自己的失职的最简单、最容易的方法。 来自辞典例句
  • Their sins are washed away by Christ's atoning sacrifice. 耶稣为世人赎罪作出的牺牲,洗去了他们的罪过。 来自互联网
147 uncommon AlPwO     
adj.罕见的,非凡的,不平常的
参考例句:
  • Such attitudes were not at all uncommon thirty years ago.这些看法在30年前很常见。
  • Phil has uncommon intelligence.菲尔智力超群。
148 folklore G6myz     
n.民间信仰,民间传说,民俗
参考例句:
  • Zhuge Liang is a synonym for wisdom in folklore.诸葛亮在民间传说中成了智慧的代名词。
  • In Chinese folklore the bat is an emblem of good fortune.在中国的民间传说中蝙蝠是好运的象征。
149 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。
150 underlying 5fyz8c     
adj.在下面的,含蓄的,潜在的
参考例句:
  • The underlying theme of the novel is very serious.小说隐含的主题是十分严肃的。
  • This word has its underlying meaning.这个单词有它潜在的含义。
151 atone EeKyT     
v.赎罪,补偿
参考例句:
  • He promised to atone for his crime.他承诺要赎自己的罪。
  • Blood must atone for blood.血债要用血来还。
152 projections 7275a1e8ba6325ecfc03ebb61a4b9192     
预测( projection的名词复数 ); 投影; 投掷; 突起物
参考例句:
  • Their sales projections are a total thumbsuck. 他们的销售量预测纯属估计。
  • The council has revised its projections of funding requirements upwards. 地方议会调高了对资金需求的预测。
153 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。
154 sublimation dhFyV     
n.升华,升华物,高尚化
参考例句:
  • Presently, entrepreneurship, innovation and excellence-creating are the sublimation of the spirit. 在新的历史条件下,“创业创新创优”的三创精神是新时期江苏人文精神的升华。 来自互联网
  • Luleng deems that public will is a sublimation of human's free volitions. 摘要卢梭认为,公意就是人类自由意志的升华。 来自互联网
155 outgrown outgrown     
长[发展] 得超过(某物)的范围( outgrow的过去分词 ); 长[发展]得不能再要(某物); 长得比…快; 生长速度超过
参考例句:
  • She's already outgrown her school uniform. 她已经长得连校服都不能穿了。
  • The boy has outgrown his clothes. 这男孩已长得穿不下他的衣服了。
156 outlet ZJFxG     
n.出口/路;销路;批发商店;通风口;发泄
参考例句:
  • The outlet of a water pipe was blocked.水管的出水口堵住了。
  • Running is a good outlet for his energy.跑步是他发泄过剩精力的好方法。
157 sublimated cc7d29eceed97dc2e0e961873bf1213a     
v.(使某物质)升华( sublimate的过去式和过去分词 );使净化;纯化
参考例句:
  • Their affection to each other was sublimated into a lasting friendship. 他俩之间的感情被升华成一种永久的友谊。 来自互联网
  • Finally migrates the utilization, sublimated to the text the understanding. 最后是迁移运用,升华对文本的理解。 来自互联网
158 solidification 2435a3c11e5a5ed897dcac42fc6c8afd     
凝固
参考例句:
  • In the process of solidification the same amount of heat is released. 在固结过程中则将释放出同等的热量。
  • The solidification mechanism and adhering formation of the product are also discussed. 对锌粉的凝固机理及粘结现象进行了探讨。
159 enjoined a56d6c1104bd2fa23ac381649be067ae     
v.命令( enjoin的过去式和过去分词 )
参考例句:
  • The embezzler was severely punished and enjoined to kick back a portion of the stolen money each month. 贪污犯受到了严厉惩罚,并被责令每月退还部分赃款。 来自《简明英汉词典》
  • She enjoined me strictly not to tell anyone else. 她严令我不准告诉其他任何人。 来自辞典例句
160 stimulation BuIwL     
n.刺激,激励,鼓舞
参考例句:
  • The playgroup provides plenty of stimulation for the children.幼儿游戏组给孩子很多启发。
  • You don't get any intellectual stimulation in this job.你不能从这份工作中获得任何智力启发。
161 indirectly a8UxR     
adv.间接地,不直接了当地
参考例句:
  • I heard the news indirectly.这消息我是间接听来的。
  • They were approached indirectly through an intermediary.通过一位中间人,他们进行了间接接触。
162 absurdities df766e7f956019fcf6a19cc2525cadfb     
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为
参考例句:
  • She has a sharp eye for social absurdities, and compassion for the victims of social change. 她独具慧眼,能够看到社会上荒唐的事情,对于社会变革的受害者寄以同情。 来自辞典例句
  • The absurdities he uttered at the dinner party landed his wife in an awkward situation. 他在宴会上讲的荒唐话使他太太陷入窘境。 来自辞典例句
163 retention HBazK     
n.保留,保持,保持力,记忆力
参考例句:
  • They advocate the retention of our nuclear power plants.他们主张保留我们的核电厂。
  • His retention of energy at this hour is really surprising.人们惊叹他在这个时候还能保持如此旺盛的精力。
164 superstitious BHEzf     
adj.迷信的
参考例句:
  • They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。
  • These superstitious practices should be abolished as soon as possible.这些迷信做法应尽早取消。
165 transformations dfc3424f78998e0e9ce8980c12f60650     
n.变化( transformation的名词复数 );转换;转换;变换
参考例句:
  • Energy transformations go on constantly, all about us. 在我们周围,能量始终在不停地转换着。 来自辞典例句
  • On the average, such transformations balance out. 平均起来,这种转化可以互相抵消。 来自辞典例句
166 aspirations a60ebedc36cdd304870aeab399069f9e     
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音
参考例句:
  • I didn't realize you had political aspirations. 我没有意识到你有政治上的抱负。
  • The new treaty embodies the aspirations of most nonaligned countries. 新条约体现了大多数不结盟国家的愿望。
167 modification tEZxm     
n.修改,改进,缓和,减轻
参考例句:
  • The law,in its present form,is unjust;it needs modification.现行的法律是不公正的,它需要修改。
  • The design requires considerable modification.这个设计需要作大的修改。
168 psychology U0Wze     
n.心理,心理学,心理状态
参考例句:
  • She has a background in child psychology.她受过儿童心理学的教育。
  • He studied philosophy and psychology at Cambridge.他在剑桥大学学习哲学和心理学。
169 superseded 382fa69b4a5ff1a290d502df1ee98010     
[医]被代替的,废弃的
参考例句:
  • The theory has been superseded by more recent research. 这一理论已为新近的研究所取代。
  • The use of machinery has superseded manual labour. 机器的使用已经取代了手工劳动。
170 prosper iRrxC     
v.成功,兴隆,昌盛;使成功,使昌隆,繁荣
参考例句:
  • With her at the wheel,the company began to prosper.有了她当主管,公司开始兴旺起来。
  • It is my earnest wish that this company will continue to prosper.我真诚希望这家公司会继续兴旺发达。
171 venerate VL4zv     
v.尊敬,崇敬,崇拜
参考例句:
  • They came to venerate him as a symbolic figure.他们把他当作偶像来崇拜。
  • We were taught to venerate the glorious example of our heroes and martyrs.我们受到教导要崇敬英雄、烈士的光辉榜样。
172 purely 8Sqxf     
adv.纯粹地,完全地
参考例句:
  • I helped him purely and simply out of friendship.我帮他纯粹是出于友情。
  • This disproves the theory that children are purely imitative.这证明认为儿童只会单纯地模仿的理论是站不住脚的。
173 emancipation Sjlzb     
n.(从束缚、支配下)解放
参考例句:
  • We must arouse them to fight for their own emancipation. 我们必须唤起他们为其自身的解放而斗争。 来自《简明英汉词典》
  • They rejoiced over their own emancipation. 他们为自己的解放感到欢欣鼓舞。 来自《简明英汉词典》
174 valid eiCwm     
adj.有确实根据的;有效的;正当的,合法的
参考例句:
  • His claim to own the house is valid.他主张对此屋的所有权有效。
  • Do you have valid reasons for your absence?你的缺席有正当理由吗?
175 reconstruction 3U6xb     
n.重建,再现,复原
参考例句:
  • The country faces a huge task of national reconstruction following the war.战后,该国面临着重建家园的艰巨任务。
  • In the period of reconstruction,technique decides everything.在重建时期,技术决定一切。
176 stature ruLw8     
n.(高度)水平,(高度)境界,身高,身材
参考例句:
  • He is five feet five inches in stature.他身高5英尺5英寸。
  • The dress models are tall of stature.时装模特儿的身材都较高。


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