By G. W. FOOTE.
Christianity is based upon the story of the Fall. In Adam all sinned, as in Christ all must be sayed. Saint Paul gives to this doctrine2 the high sanction of his name, and we may disregard the puny3 whipsters of theology, who, without any claim to inspiration, endeavor to explain the Genesaic narrative4 as an allegory rather than a history. If Adam did not really fall he could not have been cursed for falling, and his posterity5 could not have become partakers either in a sin which was never committed or in a malediction6 which was never pronounced. Nor can Original Sin be a true dogma if our first parents did not transmit the germs of iniquity7 to their children. If Adam did not fall there was no need for Christ to save us; if he did not set God and man at variance8 there was no need for an atonement; and so the Christian1 scheme of salvation9 would be a fiasco from beginning to end. This will never do. No Garden of Eden, no Gethsemane! No Fall, no Redemption! No Adam, no Christ!
Mother Eve's curiosity was the motive10 of the first transgression11 of God's commandments in the history of the world, and the whole human race was brought under the risk of eternal perdition because of her partiality to fruit. Millions of souls now writhe12 in hell because, six thousand years ago, she took a bite of an apple. What a tender and beautiful story! God made her to be Adam's helpmeet. She helped him to a slice of apple, and that soon helped them both outside Eden. The sour stuff disagreed with him as it did with her. It has disagreed, with all their posterity. In fact it was endowed with the marvellous power of transmitting spiritual stomach-ache through any number of generations.
How do we know that it was an apple and not some other fruit? Why, on the best authority extant after the Holy Scriptures14 themselves, namely, our auxiliary15 Bible, "Paradise Lost;" in the tenth book whereof Satan makes the following boast to his infernal peers after his exploit in Eden:—
From his Creator, and, the more to increase
Your wonder, with an apple."
Yet another authority is the profane18 author of "Don Juan," who, in the first stanza19 of the tenth canto20, says of Newton:
"And this is the sole mortal who could grapple,
Since Adam, with a fall, or with an apple."
Milton, being very pious21, was probably in the counsel of God. How else could he have given us an authentic22 version of the long colloquies23 that were carried on in heaven? Byron, being very profane, was probably in the counsel of Satan. And thus we have the most unimpeachable24 testimony25 of two opposite sources to the fact that it was an apple, and not a rarer fruit, which overcame the virtue26 of our first parents, and played the devil with their big family of children.
This apple grew on the Tree of Knowledge, which God planted in the midst of the Garden of Eden, sternly enjoining27 Adam and Eve not to eat of its fruit under pain of death. Now the poor woman knew nothing of death and could not understand what a dreadful punishment it was; and there was the fruit dangling28 before her eyes every hour of the day. Is it any wonder that she brooded incessantly29 on the one thing forbidden, that her woman's curiosity was irresistably piqued30 by it, and that at last her longing31 grew so intense that she exclaimed, "Dear me! I can't refrain any longer. Let the consequences be what they will, I must have a bite." God made the woman; he knew her weakness; and he must have known that the plan he devised to test her obedience32 was the most certain trap that could be invented. Jehovah played with poor Eve just as a cat plays with a mouse. She had free-will, say the theologians. Yes, and so has the mouse a free run. But the cat knows she can catch it again, and finish it off when she is tired of playing.
Not only did God allow Eve's curiosity to urge her on to sin, he also permitted the serpent, "more subtil than any beast of the field," to supplement its action. This wily creature is popularly supposed to have been animated33 on the occasion by the Devil himself; although, as we shall explain in another Romance entitled "The Bible Devil," the book of Genesis makes not even the remotest allusion34 to such a personage. If, however, the tempter was the Devil, what chance had the poor woman against his seductive wiles35? And even if he was only a serpent, he was very "subtil" as we are told, and able to talk like a book, and we know that these creatures have fatal powers of fascination36. Surely Mother Eve was heavily handicapped. God might have given her fair play, and left her to fight the battle without furnishing auxiliaries38 to the strong side.
The serpent, we have said, could converse39 in human speech. His conversation and his conduct will be dealt with in the Romance just referred to. Suffice it here to say that he plainly told the woman that God was a liar16. "He," said the tempter, "has said ye shall surely die if ye touch the fruit of this tree. Don't believe it. I tell you, ye shall not surely die." What could poor Eve think? In addition to her native curiosity here was another incentive40 to disobedience. Which of these two spoke41 the truth? There was only one way of deciding. She stretched forth42 her hand, plucked an apple, and began to eat. And immediately, says Milton,
"Earth felt the wound, and nature from her seat,
That all was lost."
What a rumpus about a trifle! It reminds us of the story of a Jew who had a sneaking44 inclination45 for a certain meat prohibited by his creed46. One day the temptation to partake was too strong; he slipped into a place of refreshment47 and ordered some sausages. The weather happened to be tempestuous48, and just as he raised his knife and fork to attack the savory49 morsel50, a violent clap of thunder nearly frightened him out of his senses. Gathering51 courage, he essayed a second time, but another thunderclap warned him to desist. A third attempt was foiled in the same way. Whereupon he threw down his knife and fork and made for the door, exclaiming "What a dreadful fuss about a little bit of pork."
Eve's transgression, according to the learned Lightfoot, occurred "about high noone, the time of eating." The same authority informs us that she and Adam "did lie comfortlesse, till towards the cool of the day, or three o'clock afternoon." However that may be, it is most certain that the first woman speedily got the better of the first man. She told him the apple was nice and he took a bite also. Perhaps he had resolved to share her fortunes good or bad, and objected to be left alone with his menagerie. Lightfoot describes the wife as "the weaker vessell," but a lady friend of ours says that the Devil stormed the citadel52 first, knowing well that such a poor outpost as Adam could easily be carried afterwards.
Having eaten of the fruit, and thus learned to distinguish between good and evil, Adam and Eve quickly discovered that they were naked. So they "sewed fig37 leaves together, and made themselves aprons53." We are not told who gave them lessons in sewing. Perhaps they acquired the art through intuition. But the necessary implements54 could not have been gained in that way. Dr. Thomas Burnet, whose mind was greatly exercised by the astounding55 wonders of the Bible, very pertinently56 asked "Whence had they a needle, whence a thread, on the first day of their creation?" He, however, could give no answer to the question, nor can we, except we suppose that some of the female angels had attended a "garden party" in Eden and carelessly left their needles and thread behind them. Any reader who is dissatisfied with this explanation must inquire of the nearest parson, who, as he belongs to a class supposed to know almost everything, and believed to have access to the oracles57 of God, will doubtless be able to reveal the whole gospel truth on the subject.
A little later, God himself, who is everywhere at once, came down from everywhere to the Garden of Eden, for the purpose of taking a "walk in the cool of the day." He had perhaps just visited the infernal regions to see that everything was ready for the reception of the miserable58 creatures he meant to damn, or to assure himself that the Devil was really not at home; and was anxious to cool himself before returning to his celestial59 abode60, as well as to purify himself from the sulphurous taint61 which might else have sent a shudder62 through all the seraphic hosts. Apparently63 he was holding a soliloquy, for Adam and Eve "heard his voice." Colenso, however, renders this portion of the Romance differently from our authorised version—"And they heard the sound of Jehovah-Elohim walking in the garden in the breeze of the day." Delitzsch thinks they heard the sound of his footsteps, for God used to visit them in the form of a man! Could the force of folly64 farther go? Any devout65 Theist, who candidly66 thought over this petty fiction, would find its gross anthropomorphism inexpressibly shocking.
Knowing that God was everywhere, Adam and Eve nevertheless "hid themselves from the presence of the Lord God amongst the trees of the garden." But they were soon dragged forth to the light. Adam, who seems to have been a silly fellow, explained that he had hidden himself because he was naked, as though the Lord had not seen him in that state before. "Naked!" said the Lord, "Who told thee that thou wast naked. Hast thou eaten of that tree, eh?" "O, Lord, yes," replied Adam; "just a little bit; but it wasn't my fault, she made me do it, O Lord! O Lord!" Whereupon God, who although he knows everything, even before it happens, was singularly ill-informed on this occasion, turned fiercely upon the woman, asking her what she had done. "Oh, if you please," whimpered poor Eve, "it was I who took the first bite; but the serpent beguiled68 me, and the fault you see is not mine but his. Oh dear! oh dear!" Then the Lord utterly69 lost his temper. He cursed the serpent, cursed the woman, cursed the man, and even cursed the ground beneath their feet Everything about at the time came in for a share of the malison. In fact, it was what the Yankees would call a good, all-round, level swear.
The curse of the serpent is a subject we must reserve for our pamphlet on "The Bible Devil," The curse of the woman was that she should bring forth children in pain and sorrow, and that the man should rule over her. With her present physiological70 condition, woman must always have suffered during conception as she now does; and therefore Delitzsch infers that her structure must have undergone a change, although he cannot say in what respect He dwells also on the "subjection" of woman, which "the religion of Revelation" has made by degrees more endurable; probably forgetting that the Teutonic women of ancient times were regarded with veneration71, long before Christianity originated. Besides, the subordination of the female is not peculiar72 to the human race, but is the general law throughout the animal world.
Adam's curse was less severe. He was doomed73 to till the ground, and to earn his bread by the sweat of his face. Most of us would rather take part in the great strenuous74 battle of life, than loll about under the trees in the Garden of Eden, chewing the cud like contemplative cows. What men have had to complain of in all ages is, not that they have to earn their living by labour, but that when the sweat of their faces has been plenteously poured forth the "bread" has too often not accrued75 to them as the reward of their industry.
Orthodox Christianity avers76 that all the posterity of Adam and Eve necessarily participate in their curse, and the doctrine of Original Sin is taught from all its pulpits. Only by baptism can the stains of our native guilt77 be effaced78; and thus the unbaptized, even infants, perish everlastingly80, and hell, to use the words of a Protestant divine, holds many a babe not a span long. A great Catholic divine says—"Hold thou most firmly, nor do thou in any respect doubt, that infants, whether in their mothers' wombs they begin to live and then die, or when, after their mothers have given birth to them, they pass from this life without the sacrament of holy baptism, will be punished with the everlasting79 punishment of eternal fire." Horror of horrors! These men call sceptics blasphemers, but they are the real blasphemers when they attribute to their God such supreme81 injustice82 and cruelty. What should we think of a legislator who proposed that the descendants of all thieves should be imprisoned83, and the descendants of all murderers hung? We should think that he was bad or mad. Yet this is precisely84 analogous85 to the conduct ascribed to God, who should be infinitely86 wiser than the wisest man and infinitely better than the best.
The crime of our first parents was indeed pregnant with the direst consequences. It not only induced the seeds of original sin, but it also brought death into the world. Milton sings—
"Of man's first disobedience,
And the fruit Of that forbidden tree,
Whose mortal taste
Brought death into the world."
And Saint Paul (Romans v., 12) writes "As by one man sin came into the world, and death by sin."
Now this theory implies that before the Fall the inhabited portion of the world was the scene of perfect peace. Birds lived on seeds and eschewed87 worms, and the fierce carniverous animals grazed like oxen. The lion laid down with the lamb. "Waal," said the Yankee, "I don't doubt that, but I rayther guess the lamb was inside." The fact is that most of the carnivorous animals could not live on a vegetable drat; and therefore they must either have subsisted88 on flesh before the Fall, which of course involves death, or their natures must have undergone a radical89 change. The first supposition contradicts scripture13, and the second contradicts science.
Geology shows us that in the very earliest times living creatures died from the same causes which kill them now. Many were overwhelmed by floods and volcanoes, or engulphed by earthquakes; many died of old age or disease, for their bones are found distorted or carious, and their limbs twisted with pain; while the greater number were devoured90, according to the general law of the struggle for existence. Death ruled universally before the human race made its appearance on the earth, and has absolutely nothing to do with Eve and her apple.
Adam and Eve were warned by God that in the day they ate of the fruit of the Tree of Knowledge they should surely die. The serpent declared this to be rank nonsense, and the event proved his veracity91. What age Eve attained92 to the Holy Bible saith not, for it never considers women of sufficient importance to have their longevities93 chronicled. But Adam lived to the remarkably94 good old age of nine hundred and thirty years. Like our Charles the Second he took "an unconscionable time a-dying." One of his descendants, the famous Methusaleh, lived thirty-nine years longer; while the more famous Melchizedek is not even dead yet, if any credence95 is to be placed in the words of holy Saint Paul.
But all these are mere96 lambs, infants, or chicken, in comparison with the primeval patriarchs of India. Buckle97 tells us that, according to the Hindoos, common men in ancient times lived to the age of 80,000 years, some dying a little sooner and some a little later. Two of their kings, Yudhishther and Alarka, reigned99 respectively 27,000 and 66,000 years. Both these were cut off in their prime; for some of the early poets lived to be about half a million; while one king, the most virtuous100 as well as the most remarkable101 of all, was two million years old when he began to reign98, and after reigning102 6,800,000 years, he resigned his empire and lingered on for 100,000 years more. Adam is not in the hunt with that tough old fellow. On the principle that it is as well to be hung for a sheep as a lamb, faithful Christians103 should swallow him as well as Adam. When the throat of their credulity is once distended104 they may as well take in everything that comes. What followed the Curse clearly shows that man was not originally created immortal105. Adam and Eve were expelled from the Garden of Eden expressly in order that they might not become so. God "drove them forth" lest they should "take also of the tree of life, and eat, and live for ever." Many orthodox writers, who have to maintain the doctrine of our natural immortality106, preserve a discreet107 silence on this text. Our great Milton, who has so largely determined108 the Protestant theology of England, goes right in the face of Scripture when he makes God say of man,
"I at first with two fair gifts
Created him endowed, with happiness
And immortality."
The fact is, the Book of Genesis never once alludes109 to any such thing, nor does it represent man as endowed with any other soul than that "breath of life" given to all animals. It is also certain that the ancient Jews were entirely110 ignorant of the doctrine of a life beyond the grave. The highest promise that Moses is said to have made in the Decalogue was that their "days should be long in the land." The Jews were a business people, and they wanted all promises fulfilled on this side of death.
Nor is there any real Fall implied in this story. God himself says that "the man," having eaten of the forbidden fruit, "is become as one of us." That could scarcely be a fall which brought him nearer to God. Bishop111 South, indeed, in a very eloquent112 passage of his sermon on "Man Created in God's Image," celebrates the inconceivable perfection of the first man, and concludes by saying that "An Aristotle was but the rubbish of an Adam, and Athens but the rudiments113 of Paradise." But a candid67 perusal114 of Genesis obliges us to dissent115 from this view, Adam and Eve were a very childish pair. Whatever intellect they possessed116 they carefully concealed117. Not a scintillation of it has reached us. Shakespeare and Newton are an infinite improvement on Adam and Eve. One of the Gnostic sects118, who played such havoc119 with the early Christian Church, utterly rejected the idea of a Fall. "The Ophites," says Didron, "considered the God of the Jews not only to be a most wicked but an unintelligent being.... According to their account, Jalda-baoth, the wicked demi-god adored by the Jews under the name of Jehovah, was jealous of man, and wished to prevent the progress of knowledge; but the serpent, the agent of superior wisdom, came to teach man what course he ought to pursue, and by what means he might regain120 the knowledge of good and evil. The Ophites consequently adored the serpent, and cursed the true God Jehovah."
Before expelling Adam and Eve from Eden, the Lord took pity on their nakedness, and apparently seeing that their skill in needle-work did not go beyond aprons, he "made coats of skins, and clothed them." Jehovah was thus the first tailor, and the prototype of that imperishable class of workmen, of whom it was said that it takes nine of them to make a man. He was also the first butcher and the first tanner, for he must have slain121 the animals and dressed their skins.
Lest they should return he "placed at the east of the Garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life." As this guard seems never to have been relieved, profane wits have speculated whether the Flood drowned them, and quenched123 the flaming sword with a great hiss124. Ezekiel describes the Cherubims with characteristic magnificence. These creatures with wings and wheels were "full of eyes round about." And "everyone had low faces: the first face was the face of a cherub122, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle." What monsters! No wonder they effectually frightened poor Adam and Eve from attempting a re-entrance into the Garden.
Perhaps the reader would like to know what became of the Tree of Knowledge. One legend of the Middle Ages relates that Eve along with the forbidden fruit broke off a branch which she carried with her from Paradise. Planted outside by her hand, it grew to a great tree, under which Abel was killed; at a later time it was used in building the most holy place of Solomon's temple; and finally it yielded the beams out of which the cross was made! Another legend says that, after the Fall, God rooted out the Tree of Knowledge, and flung it over the wall of Paradise. A thousand years after it was found by Abraham, none the worse for its long absence from the soil. He planted it in his garden, and while doing so he was informed by a voice from heaven that this was the tree on whose wood the Redeemer should be crucified.
Space does not allow us to dwell at length on the Paradise Myths of other ancient peoples, which singularly resembled that of the Jews. Formerly125 it was alleged126 that these were all corruptions127 of the Genesaic story. But it is now known that most of them date long anterior128 to the very existence of the Jewish people. As Kalisch says, "they belonged to the common traditionary lore129 of the Asiatic nations." The Bible story of Paradise is derived130 almost entirely from the Persian myth. It was after contact with the reformed religion of Zoroaster, during their captivity131, that the remnant of the Jews who returned to Palestine collated132 their ancient literature, and revised it in accordance with their new ideas. The story of Eve and her Apple is, as every scholar knows, an oriental myth slightly altered by the Jewish scribes to suit the national taste, and has absolutely no claims on our credence. And if this be so, the doctrine of the Fall collapses133, and down comes the whole Christian structure which is erected134 upon it.
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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doctrine
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| n.教义；主义；学说 | |
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puny
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| adj.微不足道的，弱小的 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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posterity
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| n.后裔，子孙，后代 | |
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malediction
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| n.诅咒 | |
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iniquity
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| n.邪恶；不公正 | |
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variance
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| n.矛盾，不同 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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transgression
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| n.违背；犯规；罪过 | |
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writhe
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| vt.挣扎，痛苦地扭曲；vi.扭曲，翻腾，受苦；n.翻腾，苦恼 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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auxiliary
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| adj.辅助的，备用的 | |
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liar
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| n.说谎的人 | |
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seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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stanza
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| n.（诗）节，段 | |
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canto
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| n.长篇诗的章 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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colloquies
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| n.谈话，对话( colloquy的名词复数 ) | |
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unimpeachable
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| adj.无可指责的；adv.无可怀疑地 | |
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testimony
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| n.证词；见证，证明 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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enjoining
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| v.命令( enjoin的现在分词 ) | |
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dangling
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| 悬吊着( dangle的现在分词 )； 摆动不定； 用某事物诱惑…； 吊胃口 | |
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incessantly
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| ad.不停地 | |
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piqued
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| v.伤害…的自尊心( pique的过去式和过去分词 )；激起（好奇心） | |
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longing
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| n.（for）渴望 | |
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obedience
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| n.服从，顺从 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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allusion
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| n.暗示，间接提示 | |
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wiles
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| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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fig
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| n.无花果(树) | |
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auxiliaries
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| n.助动词 ( auxiliary的名词复数 )；辅助工，辅助人员 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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incentive
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| n.刺激；动力；鼓励；诱因；动机 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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forth
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| adv.向前；向外，往外 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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sneaking
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| a.秘密的，不公开的 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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creed
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| n.信条；信念，纲领 | |
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refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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tempestuous
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| adj.狂暴的 | |
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savory
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| adj.风味极佳的，可口的，味香的 | |
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morsel
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| n.一口，一点点 | |
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gathering
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| n.集会，聚会，聚集 | |
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52
citadel
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| n.城堡；堡垒；避难所 | |
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53
aprons
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| 围裙( apron的名词复数 )； 停机坪，台口（舞台幕前的部份） | |
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54
implements
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| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
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55
astounding
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| adj.使人震惊的vt.使震惊，使大吃一惊astound的现在分词) | |
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56
pertinently
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| 适切地 | |
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57
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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58
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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59
celestial
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| adj.天体的；天上的 | |
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60
abode
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| n.住处，住所 | |
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61
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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62
shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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63
apparently
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| adv.显然地；表面上，似乎 | |
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64
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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65
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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66
candidly
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| adv.坦率地，直率而诚恳地 | |
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67
candid
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| adj.公正的，正直的；坦率的 | |
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68
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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69
utterly
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| adv.完全地，绝对地 | |
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70
physiological
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| adj.生理学的，生理学上的 | |
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71
veneration
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| n.尊敬，崇拜 | |
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72
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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73
doomed
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| 命定的 | |
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74
strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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75
accrued
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| adj.权责已发生的v.增加( accrue的过去式和过去分词 )；（通过自然增长）产生；获得；（使钱款、债务）积累 | |
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76
avers
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| v.断言( aver的第三人称单数 )；证实；证明…属实；作为事实提出 | |
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77
guilt
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| n.犯罪；内疚；过失，罪责 | |
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78
effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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79
everlasting
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| adj.永恒的，持久的，无止境的 | |
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80
everlastingly
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| 永久地，持久地 | |
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81
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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82
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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83
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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84
precisely
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| adv.恰好，正好，精确地，细致地 | |
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85
analogous
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| adj.相似的；类似的 | |
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86
infinitely
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| adv.无限地，无穷地 | |
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87
eschewed
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| v.（尤指为道德或实际理由而）习惯性避开，回避( eschew的过去式和过去分词 ) | |
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88
subsisted
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的过去式和过去分词 ) | |
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89
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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90
devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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91
veracity
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| n.诚实 | |
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92
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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93
longevities
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| n.长寿（longevity的复数形式） | |
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94
remarkably
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| ad.不同寻常地，相当地 | |
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95
credence
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| n.信用，祭器台，供桌，凭证 | |
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96
mere
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| adj.纯粹的；仅仅，只不过 | |
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97
buckle
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| n.扣子，带扣；v.把...扣住，由于压力而弯曲 | |
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98
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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99
reigned
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| vi.当政，统治（reign的过去式形式） | |
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100
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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101
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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102
reigning
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| adj.统治的，起支配作用的 | |
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103
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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104
distended
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| v.（使）膨胀，肿胀( distend的过去式和过去分词 ) | |
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105
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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106
immortality
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| n.不死，不朽 | |
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107
discreet
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| adj.(言行)谨慎的；慎重的；有判断力的 | |
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108
determined
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| adj.坚定的；有决心的 | |
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109
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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110
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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111
bishop
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| n.主教，（国际象棋）象 | |
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112
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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113
rudiments
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| n.基础知识，入门 | |
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114
perusal
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| n.细读，熟读；目测 | |
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115
dissent
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| n./v.不同意，持异议 | |
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116
possessed
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| adj.疯狂的；拥有的，占有的 | |
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117
concealed
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| a.隐藏的，隐蔽的 | |
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118
sects
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| n.宗派，教派( sect的名词复数 ) | |
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119
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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120
regain
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| vt.重新获得，收复，恢复 | |
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121
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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122
cherub
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| n.小天使，胖娃娃 | |
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123
quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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124
hiss
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| v.发出嘶嘶声；发嘘声表示不满 | |
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125
formerly
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| adv.从前，以前 | |
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126
alleged
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| a.被指控的，嫌疑的 | |
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127
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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128
anterior
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| adj.较早的；在前的 | |
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129
lore
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| n.传说；学问，经验，知识 | |
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130
derived
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| 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 | |
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131
captivity
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| n.囚禁；被俘；束缚 | |
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132
collated
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| v.校对( collate的过去式和过去分词 )；整理；核对；整理（文件或书等） | |
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133
collapses
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| 折叠( collapse的第三人称单数 )； 倒塌； 崩溃； （尤指工作劳累后）坐下 | |
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134
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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