A BELIEF, common to learned and ignorant alike, ascribed special virtues1 to the state of virginity. Such ideas had been handed down from a remote antiquity4; their origin was pre-Christian5; they were an immemorial inheritance, one part of which came from the Gauls and Germans, the other from the Romans and Greeks. In the land of Gaul there still lingered a memory of the sacred beauty of the white priestesses of the forest; and sometimes in the Island of Sein, along the misty7 shores of the Ocean, there wandered the shades of those nine sisters at whose bidding, in days of yore, the tempest raged and was stilled.
According to these beliefs, which had dawned in the childhood of races, the gift of prophecy is bestowed8 on virgins9 alone. It is the heritage of a Cassandra or a Velleda. It was said that Sibyls had prophesied10 the coming of Jesus Christ. In the Church they were considered the first witnesses of Christ among the Gentiles, and they were venerated11 as the august sisters of the prophets of Israel. The Dies Ir? mentions one of them in the same breath with King David himself. By what pious12 frauds their fame for prophecy was established, we cannot tell any more than Jean Gerson or Gérard Machet. With the doctors of the fifteenth century we must[Pg i.205] look upon these virgins as speaking the word of truth to the nations, who venerated but did not understand them. Such was the ancient tradition of the Christian Church. The most ancient fathers of the Church, Justin, Origen, Clement13 of Alexandria, frequently made use of the Sibylline14 oracles15; and the heathen were at a loss for a reply when Lactantius confronted them with these prophetesses of the nations. Trusting in the word of Varro, Saint Jerome firmly believed in their existence. Into The City of God Saint Augustine introduces the Erythrean Sibyl, who, he says, faithfully foretold16 the Life of the Saviour17. As early as the thirteenth century, these virgins of old had their places in cathedrals by the side of patriarchs and prophets. But it was not until the fifteenth century that multitudes of them were represented; sculptured on church porches, carved on choir18 stalls, painted on chapel19 walls or glass windows. Each one has her distinctive20 attribute. The Persian holds the lantern and the Libyan the torch, which illuminated21 the darkness of the Gentiles. The Agrippine, the European, and Erythrean are armed with the sword; the Phrygian bears the Paschal cross; the Hellespontine presents a rose tree in flower; the others display the visible signs of the mystery they foretell22: the Cum?an a manger; the Delphian, the Samian, the Tiburtine, the Cimmerian a crown of thorns, a sceptre of reeds, scourges23, a cross.[775]
[Pg i.206]
The very economy of the Christian religion—the ordering of its mysteries, wherein humanity is represented as ruined by a woman and saved by a virgin3, and all flesh is involved in Eve's curse—led to the triumph of virginity and the exaltation of a condition which, in the words of a Father of the Church, is in the flesh, yet not of the flesh.
"It is because of virginity," says Saint Gregory of Nyssa, "that God vouchsafes24 to dwell with men. It is virginity which gives men wings to soar towards heaven." Celibacy25 raises the Apostle John above the Prince of the Apostles himself. At the funeral of the Virgin Mary, Peter gave John a palm branch, saying: "It becometh one who is celibate26 to bear the Virgin's palm."[776]
Throughout western Christendom the Virgin Mary—the Virgin par6 excellence—had been the object of zealous27 devout28 worship[777] ever since the twelfth century. The great cathedrals of northern France, dedicated29 to Our Lady, celebrated30 the feast of their patron saint on the day of the Assumption. On the sculptured pillar of the central porch was the Virgin, with her divine Child and the Virgin's lily. Sometimes Eve figured beneath, in order to represent at once sin and its redemption: the second Eve redeeming31 the first, the Virgin exalted32 the woman humbled34. Marvellous scenes are portrayed36 on the tympanums of porches. The Virgin is kneeling; at her side is a[Pg i.207] flowering lily in a vase. The Angel, book in hand, greets her with an AVE, thus transposing the name EVA, mutans Ev? nomen. Or again, with her feet resting on the crescent moon, she rises to the highest heaven: Exaltata est super choros angelorum. Further, from Jesus Christ she receives the precious crown: Posuit in capite ejus coronam de lapide pretioso. In gems37 of painted glass, church windows portrayed the figures of Mary's virginity; the stone which Daniel saw dug from the mountain by no human hand, Gideon's fleece, Moses' burning bush, and Aaron's budding rod.
In an inexhaustible flow of images, expressed in hymns38, sequences, and litanies, she was the Mystic Rose, the Ivory Tower, the Ark of the Covenant39, the Gate of Heaven, the Morning Star. She was the Well of Living Water, the Fountain of the Garden, the Walled Orchard40, the Bright and Shining Stone, the Flower of Virtue2, the Palm of Sweetness, the Myrtle of Temperance, the Sweet Ointment41.
In the Golden Legend, images rich and charming clothed the idea that grace and power resided in virginity. The hagiographers burst forth42 in loving praise of the brides of Jesus Christ; of those especially who put on the white robe of virginity and the red roses of martyrdom. It was during the passion of virgins that miracles of the most abounding43 grace were worked. Angels bring down to Dorothea celestial44 roses, which she scatters45 over her executioners. Virgin martyrs46 exercise their power over beasts. The lions of the amphitheatre lick the feet of Saint Thecla. The wild beasts of the circus gather together, and with tails interlaced, prepare a throne for Saint Euphemia; in the pit, aspics form a pleasing necklace for Saint Christina. It is not the will of the divine Spouse47 for[Pg i.208] whom they endure anguish48 that they should suffer in their modesty49. When the executioner tears off Saint Agnes's garments, her hair grows thicker and clothes her in a miraculous50 garment. When Saint Barbara is to be taken naked through the streets, an angel brings her a white tunic51. These Agneses and these Dorotheas, these Catherines and these Margarets, this legion of innocent conquerors52 prepared men's minds to believe in the miracle of a virgin stronger than armed men. Had not Saint Geneviève turned away Attila and his barbarian53 warriors54 from Paris?
The fable55 of the Maid and the Unicorn56, so widely known in those days, is a lively expression of this belief in a special virtue residing in the state of virginity.
The unicorn was half goat and half horse, of immaculate whiteness; it bore a marvellous sword upon its forehead. Hunters, when they saw it pass in the thicket57, had never been able to reach it, so rapid was its course. But if a virgin in the forest called the unicorn, the creature obeyed, came and laid its head on her lap, and allowed such feeble hands to take and bind58 it. If however a damsel corrupt59 and no longer a maid approached it, the unicorn slew60 her immediately.[778]
It was even said that a virgin had the power to cure king's evil, by reciting, fasting and naked, certain magic words; but they were not words from the Gospel.[779]
[Pg i.209]
While mystics and visionaries were glorifying62 virginity, the Church, bent63 on governing the body as well as the soul, condemned65 opinions denying the lawfulness66 of marriage, which she had constituted a sacrament. Those who would anathematise all works of the flesh she held to be abominable67 and impious. A maid deserved praise for preserving her virginity, provided always that her motives68 were praiseworthy. Two hundred years before the reign70 of Charles VII, a young girl of Reims realised that a grave sin may be committed against the Church of God by refusing the solicitations of a clerk in a vineyard. Here is the damsel's story as related by the canon Gervais.
"On a day, Guillaume with the White Hands, Uncle of King Philippe of France, for his pleasure rode forth from his town. A clerk of his following, Gervais by name, who was in the heat of youth, saw a maiden71 walking alone in a vineyard. He went to her, greeted her and asked: 'What are you doing in such great haste?' And with fitting words he courteously72 solicited73 her.
"Without even looking at him, calmly and gravely she replied: 'God forbid, youth, that I should ever be yours or any man's, for if I were to lose my virginity and my body its purity, I should inevitably74 fall into eternal damnation.'
"Such words caused the clerk to suspect that the maiden belonged to the impious sect75 of the Cathari, whom the Church was in those days pursuing relentlessly76 and punishing severely77. One of the errors of these heretics was indeed to condemn64 all carnal intercourse78. Impatient to resolve his doubts, Gervais straightway provoked the damsel to a discussion on the Church's teaching in this matter. Mean[Pg i.210]while, the Archbishop, Guillaume with the White Hands, turned his steed, and, followed by his monks79, came to the vineyard where the clerk and the maiden were disputing together. When he learnt the cause of their disagreement he ordered the maiden to be seized and brought into the town. There he exhorted80 her, and, in charity, endeavoured to convert her to the Catholic Faith.
"She would not submit, however. 'I am not well enough grounded in doctrine81 to defend myself,' she said to him. 'But in the town I have a mistress, who, with good reasons, will easily refute all your arguments. She it is who lodges82 in that house.'
"The Archbishop Guillaume straightway sent to inquire after this woman; and, having questioned her, perceived that what the maiden had said concerning her was true. The very next day he convoked84 an assembly of clerks and nobles to judge the two women. Both of them were condemned to be burnt. The mistress contrived85 to escape, but promises and persuasions86 having failed to turn the maiden from the pernicious error of her ways, she was delivered up to the executioner. She died without shedding a tear, without uttering a complaint."[780]
In the year 1416 there was a certain woman, a native of the Duchy of Bar, Catherine Sauve by name. She was then a solitary87, living at Montpellier, on the road to Lattes. Having been publicly accused, she was examined by the Inquisitor's Vicar, Ma?tre Raymond Cabasse, and found to be infected with the heresy88 of the Cathari. Among other errors she maintained that all carnal intercourse is sinful, even in wedlock89. Wherefore she was delivered to the secular90 arm and[Pg i.211] burned at the stake on the 2nd of November in that year.[781]
It was then commonly believed that such maidens91 as gave themselves to the devil were straightway stripped of their virginity; and that thus he obtained power over these unhappy creatures.[782] Such ways accorded with what was known of his libidinous92 disposition93. These pleasures were tempered to his woeful state. And thereby94 he gained a further advantage,—that of unarming his victim,—for virginity is as a coat of mail against which the darts95 of hell are but blades of straw. Hence it was all but certain that a soul vowed96 to the devil could not reside within a maid.[783] Wherefore, there was one infallible way of proving that the peasant girl from Vaucouleurs was not given up to magic or to sorcery, and had made no pact97 with the Evil One. Recourse was had to it.
Jeanne was seen, visited, privately98 inspected, and thoroughly99 examined by wise women, mulieres doctas; by knowing virgins, peritas virgines; by widows and wives, viduas et conjugates100. First among these matrons were: the Queen of Sicily and of Jerusalem, Duchess of Anjou; Dame101 Jeanne de Preuilly, wife of the Sire de Gaucourt, Governor of Orléans, who was about fifty-seven years of age; and Dame Jeanne de Mortemer, wife of Messire Robert le Ma?on, Lord of Trèves, a man full of years.[784] The last was only eighteen, and one would have expected her to be better acquainted with the Calendrier des Vieillards[Pg i.212] than with the formulary of matrons. It is strange with what assurance the good wives of those days undertook the solution of a problem which had appeared difficult to King Solomon in all his wisdom.
Jeanne of Domremy was found to be a maid pure and intact.[785]
While she herself was being subjected to the interrogatories of doctors and the examination of matrons, certain clerics who had been despatched to her native province were there prosecuting102 an inquiry103 concerning her birth, her life, and her morals.[786] The ecclesiastics104 had been chosen from those mendicant105 Friars[787] who could pass freely along the highways and byways of the enemy's country without exciting the suspicion of English and Burgundians. And, indeed, they were in no way molested106. From Domremy and from Vaucouleurs they brought back sure testimony107 to the humility108, the devotion, the honesty, and the simplicity109 of Jeanne. But, most important, they had found no difficulty in gleaning110 certain pious tales, such as commonly adorned111 the childhood of saints. To these monks we must attribute an important share in the development of those legends of Jeanne's early years, which were so soon to become popular. From this time, apparently112, dates the story that when Jeanne was in her seventh year, wolves spared her sheep, and birds of the woods came at her call and ate crumbs113 from her lap.[788] Such saintly flowers sug[Pg i.213]gest a Franciscan origin; among them are the wolf of Gubbio and the birds preached to by Saint Francis. These mendicants may also have furnished examples of the Maid's prophetic gift. They may have spread abroad the story that, when she was at Vaucouleurs, on the day of the Battle of the Herrings, she knew of the great hurt inflicted114 on the French at Rouvray.[789] The success of such little stories was immediate61 and complete.
After this examination and inquiry, the doctors came to the following conclusions: "The King, beholding115 his own need and that of his realm, and considering the constant prayers to God of his poor subjects and all others who love peace and justice, ought not to repulse116 or reject the Maid who says that God has sent her to bring him succour, albeit117 these promises may be nothing[790] but the works of man; neither ought he lightly or hastily to believe in her. But, according to Holy Scripture118 he must try her in two ways: to wit, with human wisdom, by inquiring of her life, her morals, and her motive69, as saith Saint Paul the Apostle: Probate spiritus, si ex Deo sunt; and by earnest prayer to ask for a sign of her work and her divine hope, by which to tell whether it is by God's will that she is come. Thus God commanded Ahaz that he should ask for a sign when God promised him victory, saying unto him: Pete signum a Domino; and Gideon did likewise when he asked for a sign and many others, etc. Since the coming of the said Maid, the King hath observed her in the two manners aforesaid: to wit, by trial of human wisdom and by prayer, asking God for a sign. As for the first, which is trial by human wisdom, he has tested the said Maid in her[Pg i.214] life, her origin, her morals, her intention; and has kept her near him for the space of six weeks to show her to all people, whether clerks, ecclesiastics, monks, men-at-arms, wives, widows or others. In public and in private she hath conversed119 with persons of all conditions. But there hath been found no evil in her, nothing but good, humility, virginity, devoutness120, honesty, simplicity. Of her birth, as well as of her life, many marvellous things are related."
"As for the second ordeal121, the King asked her for a sign, to which she replied that before Orléans she would give it, but neither earlier nor elsewhere, for thus it is ordained122 of God.
"Now, seeing that the King hath made trial of the aforesaid Maid as far as it was in his power to do, that he findeth no evil in her, and that her reply is that she will give a divine sign before Orléans; seeing her persistency123, and the consistency124 of her words, and her urgent request that she be sent to Orléans to show there that the aid she brings is divine, the King should not hinder her from going to Orléans with men-at-arms, but should send her there in due state trusting in God. For to fear her or reject her when there is no appearance of evil in her would be to rebel against the Holy Ghost, and to render oneself unworthy of divine succour, as Gamaliel said of the Apostles in the Council of the Jews."[791]
In short, the doctors' conclusion was that as yet nothing divine appeared in the Maid's promises, but that she had been examined and been found humble33, a virgin, devout, honest, simple, and wholly good; and that, since she had promised to give a sign from God before Orléans, she must be taken there, for fear that in her the gift of the Holy Ghost should be rejected.[Pg i.215]
Of these conclusions a great number of copies were made and sent to the towns of the realm as well as to the princes of Christendom. The Emperor Sigismond, for example, received a copy.[792]
If the doctors of Poitiers had intended this six weeks inquiry, culminating in a favourable125 and solemn conclusion, to bring about the glorification126 of the Maid and the heartening of the French people by the preparation and announcement of the marvel35 they had before them, then they succeeded perfectly127.[793]
That prolonged investigation128, that minute examination reassured129 those doubting minds among the French, who suspected a woman dressed as a man of being a devil; they flattered men's imaginations with the hope of a miracle; they appealed to all hearts to judge favourably130 of the damsel who came forth radiant from the fire of ordeal and appeared as if glorified131 with a celestial halo. Her vanquishing132 the doctors in argument made her seem like another Saint Catherine.[794] But that she should have met difficult questions with wise answers was not enough for a multitude eager for marvels133. It was imagined that she had been subjected to a strange probation134 from which she had come forth by nothing short of a miracle. Thus a few weeks after the inquiry, the following wonderful story was related in Brittany and in Flanders: when at Poitiers she was preparing to receive the communion,[Pg i.216] the priest had one wafer that was consecrated135 and another that was not. He wanted to give her the unconsecrated wafer. She took it in her hand and told the priest that it was not the body of Christ her Redeemer, but that the body was in the wafer which the priest had covered with the corporal.[795] After that there could be no doubt that Jeanne was a great saint.
At the termination of the inquiries136, a favourable opportunity for introducing the Maid into Orléans arrived in the beginning of April. For her arming and her accoutring she was sent first to Tours.[796]
Sixty-six years later, an inhabitant of Poitiers, almost a hundred years old, told a young fellow-citizen that he had seen the Maid set out for Orléans on horseback, in white armour137.[797] He pointed138 to the very stone from which she had mounted her horse in the corner of the Rue83 Saint-Etienne. Now, when Jeanne was at Poitiers, she was not in armour. But the people of Poitou had named the stone "the Maid's mounting stone." With what a glad eager step the Saint must have leapt from that stone on to the horse which was to carry her away from those furred cats to the afflicted139 and oppressed whom she was longing140 to succour.
点击
收听单词发音
收听单词发音 |
1
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
2
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
3
virgin
|
|
| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
参考例句： |
|
|
|
|
4
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
5
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
6
par
|
|
| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
参考例句： |
|
|
|
|
7
misty
|
|
| adj.雾蒙蒙的，有雾的 | |
参考例句： |
|
|
|
|
8
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
9
virgins
|
|
| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
参考例句： |
|
|
|
|
10
prophesied
|
|
| v.预告，预言( prophesy的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
11
venerated
|
|
| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
12
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
13
clement
|
|
| adj.仁慈的；温和的 | |
参考例句： |
|
|
|
|
14
sibylline
|
|
| adj.预言的；神巫的 | |
参考例句： |
|
|
|
|
15
oracles
|
|
| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
参考例句： |
|
|
|
|
16
foretold
|
|
| v.预言，预示( foretell的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
17
saviour
|
|
| n.拯救者，救星 | |
参考例句： |
|
|
|
|
18
choir
|
|
| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
参考例句： |
|
|
|
|
19
chapel
|
|
| n.小教堂，殡仪馆 | |
参考例句： |
|
|
|
|
20
distinctive
|
|
| adj.特别的，有特色的，与众不同的 | |
参考例句： |
|
|
|
|
21
illuminated
|
|
| adj.被照明的；受启迪的 | |
参考例句： |
|
|
|
|
22
foretell
|
|
| v.预言，预告，预示 | |
参考例句： |
|
|
|
|
23
scourges
|
|
| 带来灾难的人或东西，祸害( scourge的名词复数 )； 鞭子 | |
参考例句： |
|
|
|
|
24
vouchsafes
|
|
| v.给予，赐予( vouchsafe的第三人称单数 )；允诺 | |
参考例句： |
|
|
|
|
|
25
celibacy
|
|
| n.独身(主义) | |
参考例句： |
|
|
|
|
26
celibate
|
|
| adj.独身的，独身主义的；n.独身者 | |
参考例句： |
|
|
|
|
27
zealous
|
|
| adj.狂热的，热心的 | |
参考例句： |
|
|
|
|
28
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
29
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
30
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
31
redeeming
|
|
| 补偿的，弥补的 | |
参考例句： |
|
|
|
|
32
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
参考例句： |
|
|
|
|
33
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
34
humbled
|
|
| adj. 卑下的，谦逊的，粗陋的 vt. 使 ... 卑下，贬低 | |
参考例句： |
|
|
|
|
35
marvel
|
|
| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
参考例句： |
|
|
|
|
36
portrayed
|
|
| v.画像( portray的过去式和过去分词 )；描述；描绘；描画 | |
参考例句： |
|
|
|
|
37
gems
|
|
| growth； economy； management； and customer satisfaction 增长 | |
参考例句： |
|
|
|
|
38
hymns
|
|
| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
参考例句： |
|
|
|
|
39
covenant
|
|
| n.盟约，契约；v.订盟约 | |
参考例句： |
|
|
|
|
40
orchard
|
|
| n.果园，果园里的全部果树，(美俚)棒球场 | |
参考例句： |
|
|
|
|
41
ointment
|
|
| n.药膏，油膏，软膏 | |
参考例句： |
|
|
|
|
42
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
43
abounding
|
|
| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
参考例句： |
|
|
|
|
44
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
45
scatters
|
|
| v.（使）散开， （使）分散，驱散( scatter的第三人称单数 )；撒 | |
参考例句： |
|
|
|
|
46
martyrs
|
|
| 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： |
|
|
|
|
47
spouse
|
|
| n.配偶(指夫或妻) | |
参考例句： |
|
|
|
|
48
anguish
|
|
| n.(尤指心灵上的)极度痛苦，烦恼 | |
参考例句： |
|
|
|
|
49
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
50
miraculous
|
|
| adj.像奇迹一样的，不可思议的 | |
参考例句： |
|
|
|
|
51
tunic
|
|
| n.束腰外衣 | |
参考例句： |
|
|
|
|
52
conquerors
|
|
| 征服者，占领者( conqueror的名词复数 ) | |
参考例句： |
|
|
|
|
53
barbarian
|
|
| n.野蛮人；adj.野蛮(人)的；未开化的 | |
参考例句： |
|
|
|
|
54
warriors
|
|
| 武士，勇士，战士( warrior的名词复数 ) | |
参考例句： |
|
|
|
|
55
fable
|
|
| n.寓言；童话；神话 | |
参考例句： |
|
|
|
|
56
unicorn
|
|
| n.(传说中的)独角兽 | |
参考例句： |
|
|
|
|
57
thicket
|
|
| n.灌木丛，树林 | |
参考例句： |
|
|
|
|
58
bind
|
|
| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
参考例句： |
|
|
|
|
59
corrupt
|
|
| v.贿赂，收买；adj.腐败的，贪污的 | |
参考例句： |
|
|
|
|
60
slew
|
|
| v.（使）旋转；n.大量，许多 | |
参考例句： |
|
|
|
|
61
immediate
|
|
| adj.立即的；直接的，最接近的；紧靠的 | |
参考例句： |
|
|
|
|
62
glorifying
|
|
| 赞美( glorify的现在分词 )； 颂扬； 美化； 使光荣 | |
参考例句： |
|
|
|
|
63
bent
|
|
| n.爱好，癖好；adj.弯的；决心的，一心的 | |
参考例句： |
|
|
|
|
64
condemn
|
|
| vt.谴责，指责；宣判(罪犯)，判刑 | |
参考例句： |
|
|
|
|
65
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： |
|
|
|
|
66
lawfulness
|
|
| 法制，合法 | |
参考例句： |
|
|
|
|
67
abominable
|
|
| adj.可厌的，令人憎恶的 | |
参考例句： |
|
|
|
|
68
motives
|
|
| n.动机，目的( motive的名词复数 ) | |
参考例句： |
|
|
|
|
69
motive
|
|
| n.动机，目的；adv.发动的，运动的 | |
参考例句： |
|
|
|
|
70
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
71
maiden
|
|
| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
参考例句： |
|
|
|
|
72
courteously
|
|
| adv.有礼貌地，亲切地 | |
参考例句： |
|
|
|
|
73
solicited
|
|
| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
参考例句： |
|
|
|
|
74
inevitably
|
|
| adv.不可避免地；必然发生地 | |
参考例句： |
|
|
|
|
75
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
76
relentlessly
|
|
| adv.不屈不挠地；残酷地；不间断 | |
参考例句： |
|
|
|
|
77
severely
|
|
| adv.严格地；严厉地；非常恶劣地 | |
参考例句： |
|
|
|
|
78
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
79
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
80
exhorted
|
|
| v.劝告，劝说( exhort的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
81
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
82
lodges
|
|
| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
参考例句： |
|
|
|
|
83
rue
|
|
| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
参考例句： |
|
|
|
|
84
convoked
|
|
| v.召集，召开（会议）( convoke的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
85
contrived
|
|
| adj.不自然的，做作的；虚构的 | |
参考例句： |
|
|
|
|
86
persuasions
|
|
| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
参考例句： |
|
|
|
|
87
solitary
|
|
| adj.孤独的，独立的，荒凉的；n.隐士 | |
参考例句： |
|
|
|
|
88
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
89
wedlock
|
|
| n.婚姻，已婚状态 | |
参考例句： |
|
|
|
|
90
secular
|
|
| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
参考例句： |
|
|
|
|
91
maidens
|
|
| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
参考例句： |
|
|
|
|
92
libidinous
|
|
| adj.淫荡的 | |
参考例句： |
|
|
|
|
93
disposition
|
|
| n.性情，性格；意向，倾向；排列，部署 | |
参考例句： |
|
|
|
|
94
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
95
darts
|
|
| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
参考例句： |
|
|
|
|
96
vowed
|
|
| 起誓，发誓（vow的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
97
pact
|
|
| n.合同，条约，公约，协定 | |
参考例句： |
|
|
|
|
98
privately
|
|
| adv.以私人的身份，悄悄地，私下地 | |
参考例句： |
|
|
|
|
99
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
100
conjugates
|
|
| v.列出（动词的）变化形式( conjugate的第三人称单数 )；结合，联合，熔化 | |
参考例句： |
|
|
|
|
101
dame
|
|
| n.女士 | |
参考例句： |
|
|
|
|
102
prosecuting
|
|
| 检举、告发某人( prosecute的现在分词 )； 对某人提起公诉； 继续从事（某事物）； 担任控方律师 | |
参考例句： |
|
|
|
|
103
inquiry
|
|
| n.打听，询问，调查，查问 | |
参考例句： |
|
|
|
|
104
ecclesiastics
|
|
| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
参考例句： |
|
|
|
|
|
105
mendicant
|
|
| n.乞丐；adj.行乞的 | |
参考例句： |
|
|
|
|
106
molested
|
|
| v.骚扰( molest的过去式和过去分词 )；干扰；调戏；猥亵 | |
参考例句： |
|
|
|
|
107
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
108
humility
|
|
| n.谦逊，谦恭 | |
参考例句： |
|
|
|
|
109
simplicity
|
|
| n.简单，简易；朴素；直率，单纯 | |
参考例句： |
|
|
|
|
110
gleaning
|
|
| n.拾落穗，拾遗，落穗v.一点点地收集（资料、事实）( glean的现在分词 )；（收割后）拾穗 | |
参考例句： |
|
|
|
|
111
adorned
|
|
| [计]被修饰的 | |
参考例句： |
|
|
|
|
112
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
113
crumbs
|
|
| int. (表示惊讶)哎呀 n. 碎屑 名词crumb的复数形式 | |
参考例句： |
|
|
|
|
114
inflicted
|
|
| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
115
beholding
|
|
| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
参考例句： |
|
|
|
|
116
repulse
|
|
| n.击退，拒绝；vt.逐退，击退，拒绝 | |
参考例句： |
|
|
|
|
117
albeit
|
|
| conj.即使；纵使；虽然 | |
参考例句： |
|
|
|
|
118
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
119
conversed
|
|
| v.交谈，谈话( converse的过去式 ) | |
参考例句： |
|
|
|
|
120
devoutness
|
|
| 朝拜 | |
参考例句： |
|
|
|
|
|
121
ordeal
|
|
| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
参考例句： |
|
|
|
|
122
ordained
|
|
| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
参考例句： |
|
|
|
|
123
persistency
|
|
| n. 坚持(余辉, 时间常数) | |
参考例句： |
|
|
|
|
124
consistency
|
|
| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
参考例句： |
|
|
|
|
125
favourable
|
|
| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
参考例句： |
|
|
|
|
126
glorification
|
|
| n.赞颂 | |
参考例句： |
|
|
|
|
127
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
128
investigation
|
|
| n.调查，调查研究 | |
参考例句： |
|
|
|
|
129
reassured
|
|
| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
参考例句： |
|
|
|
|
130
favourably
|
|
| adv. 善意地，赞成地 =favorably | |
参考例句： |
|
|
|
|
131
glorified
|
|
| 美其名的，变荣耀的 | |
参考例句： |
|
|
|
|
132
vanquishing
|
|
| v.征服( vanquish的现在分词 )；战胜；克服；抑制 | |
参考例句： |
|
|
|
|
133
marvels
|
|
| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
参考例句： |
|
|
|
|
134
probation
|
|
| n.缓刑(期)，(以观后效的)察看；试用(期) | |
参考例句： |
|
|
|
|
135
consecrated
|
|
| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
参考例句： |
|
|
|
|
136
inquiries
|
|
| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
参考例句： |
|
|
|
|
137
armour
|
|
| （=armor）n.盔甲；装甲部队 | |
参考例句： |
|
|
|
|
138
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
139
afflicted
|
|
| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
140
longing
|
|
| n.（for）渴望 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |