By G. W. FOOTE.
God completed the immense labors2 described in the first chapter of Genesis by creating man "in his own image," after which he serenely3 contemplated4 "everything that he had made, and; behold5, it was very good." Yet the first woman deceived her husband, the first man was duped, and their first son was a murderer. God could not have looked very far ahead when he pronounced everything "very good." It is clear that the original pair of human beings were very badly made. As the Lord was obliged to take a rest on the seventh day, it is not unreasonable6 to suppose that he was pretty tired on the sixth, and scamped the work. All the sin and suffering in this world is the consequence of man having been the fag-end of creation. If the Lord had rested on the sixth day and created man on the seventh, how different things might have been! The Devil would probably have done no business in this world, and the population of hell would be no more now than it was six thousand years ago.
After leaving the Garden of Eden, Adam and Eve, having no fear of Malthus in their hearts, began to "multiply and replenish7 the earth." When their first child was born, Eve said, "I have gotten a man from the Lord," poor Adam's share in the youngster's advent8 being quietly ignored. She christened him Cain, a name which comes from a Hebrew root signifying to acquire. Cain was regarded as an acquisition, and his mother was very proud of him. The time came when she wished he had never been born.
Some time after, but how long is unknown, Eve gave birth to a second son, called Abel. Josephus explains this name as meaning grief, but Hebrew scholars at present explain it as meaning nothingness, vanity, frailty9. The etymology10 of Abel's name shows conclusively11 that the story is a myth. Why should Eve give her second boy so sinister12 a name? How could she have so clearly anticipated his sad fate? Cain's name has, too, another significance besides that of "acquisition," for, as Kalisch points out, it also belongs to the Hebrew verb to strike, and "signifies either the man of violence and the sire of murderers, or the ancestor of the inventors of iron instruments and of weapons of destruction."
Cain and Abel had to get their own living. Being born after the Fall, they were of course debarred from the felicities of Eden, and were compelled to earn their bread by the sweat of their brows, in accordance with God's wide-reaching curse. Both, so to speak, were forced to deal in provisions. Abel went in for meat, and Cain for vegetables. This was an admirable division of labor1, and they ought to have got on very well together; one finding beef and mutton for dinner, and the other potatoes and greens. They might even have paid each other handsome compliments across the table. Abel might have said "My dear Cain, these vegetables are first-rate," and Cain might have replied, "My dear Abel, I never tasted a better cut."
Delitzsch, whose criticisms are huge jokes, frowns on this picture of fraternal peace. He opines that Cain and Abel were vegetarians13 and never enjoyed a beef-steak or a mutton-chop. Abel kept only small domestic cattle, such as sheep and goats, whose woolly skin might be used to cover "their sinful nakedness." The utmost Delitzsch allows is that they perhaps drank milk, which, although animal nutriment, is not obtained through the destruction of animal life. But, as Colenso observes, animals were slain14 for sacrifices, and they may have been killed also for eating. Besides, even a vegetable diet involves infinite destruction of minute animal life. On the whole we prefer to disregard Delitzsch in this matter, and to stand by our pleasant picture of the two first brothers at dinner.
Their admirable arrangement, however, brought mischief15 in the end. It was right enough so far as they were concerned, but it worked badly in relation to God. They liked a mixed diet, but the Lord was purely16 carnivorous and liked all meat. He devoured17 Abel's provisions with great relish18, but turned up his nose at Cain's vegetables. The mealiest potatoes, the tenderest green peas, had no charm for him; and even the leeks19, the garlic, the onions, and the cucumbers, which were afterwards so beloved by his Jewish favorites, were quite unattractive. In the language of Scripture21, "Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering: But unto Cain and to his offering he had no respect" Elsewhere in the Bible we read "God is no respecter of persons," but Scripture is full of contradictions, and such things present no difficulty to the spirit of faith, which, like hope, "believeth all things."
Why was Cain's offering slighted? The Bible does not tell us, but many reasons have been advanced by commentators22. The Talmud supposes that Cain did not offer his best produce, but only the inferior kinds, thus giving God what he did not require himself, and treating the holy rite20 of sacrifice as a means of working off his refuse vegetables. Kalisch waives23 this theory, and thinks it probable that Cain's sin was primarily not against God, but against man. "The supposition," he says, "is obvious that envy and jealousy24 had long filled the heart of Cain, when he contrasted his laborious25 and toilsome life with the pleasant and easy existence of his brother Abel. With incessant26 exertion27, tormented28 by anxiety, and helplessly dependent on the uncertainty29 of the skies, he forced a scanty30 subsistence out of the womb of the repugnant soil; whilst his brother enjoyed a life of security and abundance, in the midst of rich valleys, beautiful hills, and charming rural scenes. And while he envied Abel's prosperity, he despised his idleness, which was indebted for the necessaries of life to the liberality of nature, rather than to personal exertions31. This hatred32 and jealousy took root in Cain's heart. He beheld33 the happiness of his brother with the feelings-of an enemy. The joy at the success of his own labors was embittered34 by the aspect of his brother's greater affluence35. How could God look with delight upon an offering which the offerer himself did not regard with unalloyed satisfaction? How could he encourage by his applause a man whose heart was poisoned by the mean and miserable36 passion of envy?"
But all this is gratuitous37 and far-fetched. Cain was not afflicted38 with so laborious an occupation. Adam supported himself and Eve, and all Cain had to do was to provide himself, and perhaps Abel, with vegetables. Nor could Abel's occupation have been light, for flocks and herds39 require a good deal of attendance, and in those early days they needed vigilant40 protection against the ravages41 of wild beasts. Abel's task must have been quite as heavy as Cain's. Our opinion is that the Lord showed his usual caprice, hating whom he would and loving whom he would. Jehovah acted like the savage42 hero of Mr. Browning's "Caliban on Setebos," who sprawls43 on the shore watching a line of crabs44 make for the sea, and squashes the twentieth for mere45 variety and sport. If Jehovah is requested to explain his loves and hates, he answers with Shylock, "it is my whim46." It was his whim to love Jacob and hate Esau, and it was no doubt his whim to accept Abel's offering and reject Cain's.
Mythologically48 the acceptance of Abel's offering and the rejection49 of Cain's are easily intelligible50. The principle of sacrifice was deeply imbedded in Judaism. Without shedding of blood there could be no remission of sin. Under the Levitical law the duties of the priesthood chiefly consisted in burning the sin offerings of the people. It is, therefore, not difficult to understand how the Jewish scribes who wrote or revised the Pentateuch after the Babylonish captivity51 should give this coloring to the narrative52 of Genesis; nor is it hard to conceive that for centuries before that date the popular tradition had already, under priestly direction, taken such a color, so as to give the oldest and deepest sanction to the doctrine53 of animal sacrifice.
It must also be noticed that Abel, who found favor with God, was "a keeper of sheep," while Cain, whose offering was contemned54, was "a tiller of the ground." This accords with the strongest traditional instincts of the Jews. The Persian religion decidedly favors agriculture, which it regards as a kind of divine service. Brahminism and Buddhism55 countenance56 it still more decidedly, and even go to the length of absolutely prohibiting the slaughter57 of animals. The Jews, on the other hand, esteemed58 the pastoral life as the noblest, and the Hebrew historian very naturally represented it as protected and consecrated59 by the blessing60 of Jehovah, while agriculture was declared to have been imposed on man as a punishment. The nomadic61 origin of the Jews accounts for their antipathy62 to that pursuit, which survived and manifested itself, long after they settled in Palestine, devoted63 themselves to the cultivation64 of the soil, and enacted65 agrarian66 laws. They always esteemed agriculturalists as inferior to shepherds; men of superior attainments67 in their histories and legends rose from pastoral life; and kings kept their flocks. David, the man after God's own heart, and the national hero of the Jews, was a shepherd, and the Lord came to him while he was keeping his father's sheep. Moses was keeping his father-in-law's sheep when God appeared to him in the burning bush at Mount Horeb; Jacob kept his uncle Laban's sheep when he fled from Esau; and Abraham, the father of the faithful, was rich in flocks and herds.
To recur68 to our story. Abel probably enjoyed the conspicuous69 mark of divine favors conferred on him. Cain, however, experienced very different feelings. He "was very wroth, and his countenance fell." Whereupon the Lord somewhat facetiously70 asked him what was the matter. "Why," said he, "art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." This was all very well, but as a matter of fact Cain's offering had already been rejected, and according to the Bible he had done nothing to deserve such harsh treatment.
The Lord's final words on this occasion read thus in our English Bible: "And unto thee shall be his desire, and thou shalt rule over him." These words are construed71 as applying to Cain's mastery over Abel, as the elder brother; but they seem quite unmeaning in that connexion; for Abel left no offspring, and the prophecy, if such it were, was never fulfilled. Kalisch throws light on this obscure passage. The Lord, he says, was referring not to Abel but to Cain's secret sin, and the passage should read "And to thee is its desire, but thou shalt rule over it."
Cain then "talked with Abel his brother." Gesenius supposes that he communicated to him the words of God, and treats this as the first step towards a reconciliation72. However that may be, we hear nothing more of it, for the very next words relate the murder of the younger brother by the elder. "And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew73 him."
This abrupt74 narrative certainly requires explanation. Kalisch seems to think that Cain went about his work, after the interview with God, in a better frame of mind; but while he toiled75 hard "in the field" he became incensed76 at the sight of Abel loafing under a fine umbrageous77 tree and calmly watching his flock. Forgetting the divine admonitions, and listening only to the voice of passion, he madly killed his only brother, and made himself the first murderer. The Talmud gives several legends about the hatred between the two brothers. One imputes78 the difference to Cain's avarice79, another to his ambition, another to his innate80 sinfulness, and another to his envy and jealousy on account of Abel's wife. The last of all seems the truest; namely, that they differed "in their views regarding Providence81, the moral government of the world, and the efficacy of virtuous82 deeds for happiness." This idea informs Byron's tragedy on the subject. In "Cain" the younger, brother's offering is burnt up with supernatural fire, while the elder's altar remains83 unkindled; whereupon Cain inveighs84 against God's partiality, and denounces the bloody85 sacrifice which finds greater favor than his own peaceful tribute of fruit and flowers. He then advances to scatter86 the relics87 of Abel's offering from the altar, but is thwarted88 by his brother who resists the sacrilege. Abel is felled in the struggle, and Cain, who had no intention of killing89 him, finds himself an actual murderer before his brother's corpse90.
We are bound to conclude that the first quarrel in the world, like nine-tenths of those that have occurred since, was about religion. Cain thought God should be worshiped in one way, Abel thought he should be worshiped in another; and they settled the question, after the manner of religious disputants in all ages, by the stronger knocking the weaker on the head. In religion there is no certitude on this side of the grave; if we are ever destined91 to know the truth on that subject, we must die to find it out. We may therefore argue fruitlessly until the day of judgment92. The only effectual way of settling a religious problem is to settle your opponents.
After the murder the Lord paid Cain another visit, and asked him where Abel was. Cain replied that he was not his brother's keeper and didn't know. He does not appear to have thought God a particularly well informed person. Then the Lord said that Abel's blood cried unto him from the ground. "And now," he continued, "art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive93 and a vagabond shalt thou be on the earth. And Cain said unto the Lord, my punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth; and it shall come to pass that every one that findeth me shall slay94 me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance95 shall be taken on him sevenfold. And the Lord set a mark on Cain, lest any finding him should kill him. And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden."
Now let us examine this story. Why was Cain so solicitous96 about his safety? Why did he fear that everybody would try to kill him? He had slain his brother, and his father and mother were the only people in the world besides himself and perhaps his sisters (? who knew). Kalisch suggests that he apprehended97 the future vengeance of mankind when the world grew more populous98. But how, in that case, could a distinctive99 mark be any protection? It would publish his identity to all beholders. Besides, one would suppose that Cain, the first man ever born into the world, would always be well known without carrying about a brand like a special wine or a patent edible100. And what was the mark? Kalisch thinks it was only a villainous expression. Others think it was the Mongolian type impressed upon the features of Cain, who became the founder101 of that great division of the human race. A negro preacher started a different theory. When the Lord called out in a loud voice "Cain, where is thy brother Abel," Cain, who was a black man, like Adam, turned pale with fear, and never regained102 his original color. All his children were pale too; and that, said the preacher, "accounts for de white trash you see ebery war in dese days."
How did Cain manage to go "out from the presence of the Lord," who is everywhere? Satan does the same thing in the Book of Job, and Jonah tries to do it later on. Jehovah was clearly a local as well as a visible God, and not the infinite spirit of the universe.
Where was the land of Nod situated103? East of Eden, says the Bible. But nobody knows where Eden was. As we pointed104 out in "The Creation Story," scores of different positions have been assigned to it. The only point of agreement among the commentators is that it was somewhere. All that can safely be affirmed, then, is that Nod was east of Somewhere. The name itself is very appropriate. No doubt the Lord was not quite awake in that locality, and hence we may explain how Cain managed to go "out from his presence."
In this strange land of Nod, Cain "knew his wife." Who was she? Probably his own sister, but the Bible does not tell us anything about her. Their first son was called Enoch. Cain then "builded a city, and called the name of the city, after the name of his son, Enoch." But this is directly opposed to the curse "a fugitive and a vagabond shalt thou be in the earth."
Delitzsch notices this, and, as usual, seeks to explain it away. Cain, he says, "in this way set himself against the divine curse, in order to feel it inwardly so much the more, as outwardly he seems to have overcome it." To which we reply—first, that there is no evidence that Cain felt the curse "more inwardly" after he built the city; and, secondly105, the idea of a man successfully setting himself against an omnipotent106 curse is a trifle too absurd for credence107 or criticism.
Now Adam and Eve, when Cain fled after the murder of Abel, were left childless, or at least without a son. But it was necessary that they should have another, in order that God's chosen people, the Jews, might be derived108 from a purer stock than Cain's. Accordingly we read that Adam, in his hundred and thirtieth year, "begat a son in his own likeness109, after his image, and called his name Seth." Why was not Cain begotten110 in the same way? Had he been so, the cradle of the world might not have been defiled111 with the blood of fratricide. Seth being "the image" of Adam, and Adam "the image" of God, Seth and the Almighty112 were of course very much alike. He was pious114, and from him were descended115 the pious patriarchs, including Noah, from whom was descended Abraham the founder of the Jewish race. God's chosen people came of a good stock, although they turned out such a bad lot.
From Seth to Noah there are ten Patriarchs before the Flood. This is clearly mythological47. The Hindus believed in ten great saints, the offspring of Manu, and in ten different personifications of Vishnu. The Egyptians had ten mighty113 heroes, the Chaldeans ten kings before the Flood, the Assyrians ten kings from Ham to Ninyas, and as many from Japhet to Aram; and Plato enumerates116 ten sons of Neptune117, as the rulers of his imaginary Island of Atlantis, submerged by the Deluge118.
Cain's descendants were of course drowned by the Flood, but they did a great deal more for the world than the descendants of pious Seth, who seems to have done little else than trust in God. The Cainites laid the basis of civilisation119. One of them Jabal, founded cattle-keeping; his brother, Jubal, invented musical instruments; and their half-brother Tubal-cain first practised smithery. Seth's descendants had nothing but piety120. Even their morals were no better than those of the Cainites; for at the Flood only eight of them were found worthy121 of preservations122, and they were a poor lot. Noah got beastly drunk after the waters subsided123, and one of his three sons brought a curse on all his offspring. What then must we think of the rest?
Tuch excellently explains the mythological significance of the story of Cain and Abel and Seth. "There lies," he says, "in this myth the perfectly124 correct reminiscence, that in the East ancient nations lived, under whom in very early times culture and civilisation extended, but at the same time the assertion, that these could not prejudice the renown125 of the Western-Asiatics, since the prerogatives126, which their descent from the first-born would secure to them, were done away through God's Curse, which lighted on their ancestor, Cain. Thus the East is cut off from the following history, and the thread fastened on, which carries us on in Genesis, right across through the nations, to the only chosen people of Israel." The entire history of the world before the Flood is dismissed in five chapters, and that from the Flood to Abraham in two more. After that the mighty antique civilisations are never noticed except so far as they affect the history of the Jews. The ages of the Patriarchs also dwindle127 down from nine centuries in the beginning to almost the normal longevity128 in the semi-historical period. Could anything more conclusively prove the mythical129 character of the narrative?
One of the Patriarchs descended from Seth, namely Enoch, which singularly enough is also the name of Cain's eldest130 son, never died. We read that "he was not, for God took him." It is about time that the Lord took the whole lot out of his Word, and gave us a little ancient history instead. We want a revised Bible in the fullest sense of the word. The old book needs to be completely rewritten. How thankful we should all be if the Lord inspired another "Moses" to rectify131 the errors and supplement the deficiencies of the first, and to give us scientific truth instead of fanciful myths about the early history of our race! But the Lord never inspires anybody to do a useful piece of work, and our Darwins will therefore have to go on with their slow and laborious task of making out a history of mankind from the multitudinous and scattered132 traces that still survive the decay of time.
点击
收听单词发音
收听单词发音 |
1
labor
|
|
| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
参考例句： |
|
|
|
|
2
labors
|
|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
3
serenely
|
|
| adv.安详地，宁静地，平静地 | |
参考例句： |
|
|
|
|
4
contemplated
|
|
| adj. 预期的 动词contemplate的过去分词形式 | |
参考例句： |
|
|
|
|
5
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
6
unreasonable
|
|
| adj.不讲道理的，不合情理的，过度的 | |
参考例句： |
|
|
|
|
7
replenish
|
|
| vt.补充；(把…)装满；(再)填满 | |
参考例句： |
|
|
|
|
8
advent
|
|
| n.(重要事件等的)到来，来临 | |
参考例句： |
|
|
|
|
9
frailty
|
|
| n.脆弱；意志薄弱 | |
参考例句： |
|
|
|
|
10
etymology
|
|
| n.语源；字源学 | |
参考例句： |
|
|
|
|
11
conclusively
|
|
| adv.令人信服地，确凿地 | |
参考例句： |
|
|
|
|
12
sinister
|
|
| adj.不吉利的，凶恶的，左边的 | |
参考例句： |
|
|
|
|
13
vegetarians
|
|
| n.吃素的人( vegetarian的名词复数 )；素食者；素食主义者；食草动物 | |
参考例句： |
|
|
|
|
14
slain
|
|
| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
参考例句： |
|
|
|
|
15
mischief
|
|
| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
参考例句： |
|
|
|
|
16
purely
|
|
| adv.纯粹地，完全地 | |
参考例句： |
|
|
|
|
17
devoured
|
|
| 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 | |
参考例句： |
|
|
|
|
18
relish
|
|
| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
参考例句： |
|
|
|
|
19
leeks
|
|
| 韭葱( leek的名词复数 ) | |
参考例句： |
|
|
|
|
20
rite
|
|
| n.典礼，惯例，习俗 | |
参考例句： |
|
|
|
|
21
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： |
|
|
|
|
22
commentators
|
|
| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
参考例句： |
|
|
|
|
23
waives
|
|
| v.宣布放弃( waive的第三人称单数 )；搁置；推迟；放弃（权利、要求等） | |
参考例句： |
|
|
|
|
24
jealousy
|
|
| n.妒忌，嫉妒，猜忌 | |
参考例句： |
|
|
|
|
25
laborious
|
|
| adj.吃力的，努力的，不流畅 | |
参考例句： |
|
|
|
|
26
incessant
|
|
| adj.不停的，连续的 | |
参考例句： |
|
|
|
|
27
exertion
|
|
| n.尽力，努力 | |
参考例句： |
|
|
|
|
28
tormented
|
|
| 饱受折磨的 | |
参考例句： |
|
|
|
|
29
uncertainty
|
|
| n.易变，靠不住，不确知，不确定的事物 | |
参考例句： |
|
|
|
|
30
scanty
|
|
| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
参考例句： |
|
|
|
|
31
exertions
|
|
| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
参考例句： |
|
|
|
|
32
hatred
|
|
| n.憎恶，憎恨，仇恨 | |
参考例句： |
|
|
|
|
33
beheld
|
|
| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
参考例句： |
|
|
|
|
34
embittered
|
|
| v.使怨恨，激怒( embitter的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
35
affluence
|
|
| n.充裕，富足 | |
参考例句： |
|
|
|
|
36
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
37
gratuitous
|
|
| adj.无偿的，免费的；无缘无故的，不必要的 | |
参考例句： |
|
|
|
|
38
afflicted
|
|
| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
39
herds
|
|
| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
参考例句： |
|
|
|
|
40
vigilant
|
|
| adj.警觉的，警戒的，警惕的 | |
参考例句： |
|
|
|
|
41
ravages
|
|
| 劫掠后的残迹，破坏的结果，毁坏后的残迹 | |
参考例句： |
|
|
|
|
42
savage
|
|
| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
参考例句： |
|
|
|
|
43
sprawls
|
|
| n.（城市）杂乱无序拓展的地区( sprawl的名词复数 )；随意扩展；蔓延物v.伸开四肢坐[躺]( sprawl的第三人称单数 )；蔓延；杂乱无序地拓展；四肢伸展坐着（或躺着） | |
参考例句： |
|
|
|
|
44
crabs
|
|
| n.蟹( crab的名词复数 )；阴虱寄生病；蟹肉v.捕蟹( crab的第三人称单数 ) | |
参考例句： |
|
|
|
|
45
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
46
whim
|
|
| n.一时的兴致，突然的念头；奇想，幻想 | |
参考例句： |
|
|
|
|
47
mythological
|
|
| adj.神话的 | |
参考例句： |
|
|
|
|
48
mythologically
|
|
| 神话的； 虚构的 | |
参考例句： |
|
|
|
|
49
rejection
|
|
| n.拒绝，被拒，抛弃，被弃 | |
参考例句： |
|
|
|
|
50
intelligible
|
|
| adj.可理解的，明白易懂的，清楚的 | |
参考例句： |
|
|
|
|
51
captivity
|
|
| n.囚禁；被俘；束缚 | |
参考例句： |
|
|
|
|
52
narrative
|
|
| n.叙述，故事；adj.叙事的，故事体的 | |
参考例句： |
|
|
|
|
53
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
54
contemned
|
|
| v.侮辱，蔑视( contemn的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
|
55
Buddhism
|
|
| n.佛教（教义） | |
参考例句： |
|
|
|
|
56
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
参考例句： |
|
|
|
|
57
slaughter
|
|
| n.屠杀，屠宰；vt.屠杀，宰杀 | |
参考例句： |
|
|
|
|
58
esteemed
|
|
| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
参考例句： |
|
|
|
|
59
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： |
|
|
|
|
60
blessing
|
|
| n.祈神赐福；祷告；祝福，祝愿 | |
参考例句： |
|
|
|
|
61
nomadic
|
|
| adj.流浪的；游牧的 | |
参考例句： |
|
|
|
|
62
antipathy
|
|
| n.憎恶；反感，引起反感的人或事物 | |
参考例句： |
|
|
|
|
63
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
64
cultivation
|
|
| n.耕作，培养，栽培（法），养成 | |
参考例句： |
|
|
|
|
65
enacted
|
|
| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
66
agrarian
|
|
| adj.土地的，农村的，农业的 | |
参考例句： |
|
|
|
|
67
attainments
|
|
| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
参考例句： |
|
|
|
|
68
recur
|
|
| vi.复发，重现，再发生 | |
参考例句： |
|
|
|
|
69
conspicuous
|
|
| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
参考例句： |
|
|
|
|
70
facetiously
|
|
| adv.爱开玩笑地；滑稽地，爱开玩笑地 | |
参考例句： |
|
|
|
|
71
construed
|
|
| v.解释（陈述、行为等）( construe的过去式和过去分词 )；翻译，作句法分析 | |
参考例句： |
|
|
|
|
72
reconciliation
|
|
| n.和解，和谐，一致 | |
参考例句： |
|
|
|
|
73
slew
|
|
| v.（使）旋转；n.大量，许多 | |
参考例句： |
|
|
|
|
74
abrupt
|
|
| adj.突然的，意外的；唐突的，鲁莽的 | |
参考例句： |
|
|
|
|
75
toiled
|
|
| 长时间或辛苦地工作( toil的过去式和过去分词 )； 艰难缓慢地移动，跋涉 | |
参考例句： |
|
|
|
|
76
incensed
|
|
| 盛怒的 | |
参考例句： |
|
|
|
|
77
umbrageous
|
|
| adj.多荫的 | |
参考例句： |
|
|
|
|
78
imputes
|
|
| v.把（错误等）归咎于( impute的第三人称单数 ) | |
参考例句： |
|
|
|
|
79
avarice
|
|
| n.贪婪；贪心 | |
参考例句： |
|
|
|
|
80
innate
|
|
| adj.天生的，固有的，天赋的 | |
参考例句： |
|
|
|
|
81
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
参考例句： |
|
|
|
|
82
virtuous
|
|
| adj.有品德的，善良的，贞洁的，有效力的 | |
参考例句： |
|
|
|
|
83
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
84
inveighs
|
|
| v.猛烈抨击，痛骂，谩骂( inveigh的第三人称单数 ) | |
参考例句： |
|
|
|
|
|
85
bloody
|
|
| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
参考例句： |
|
|
|
|
86
scatter
|
|
| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
参考例句： |
|
|
|
|
87
relics
|
|
| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
参考例句： |
|
|
|
|
88
thwarted
|
|
| 阻挠( thwart的过去式和过去分词 )； 使受挫折； 挫败； 横过 | |
参考例句： |
|
|
|
|
89
killing
|
|
| n.巨额利润；突然赚大钱，发大财 | |
参考例句： |
|
|
|
|
90
corpse
|
|
| n.尸体，死尸 | |
参考例句： |
|
|
|
|
91
destined
|
|
| adj.命中注定的；(for)以…为目的地的 | |
参考例句： |
|
|
|
|
92
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
93
fugitive
|
|
| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
参考例句： |
|
|
|
|
94
slay
|
|
| v.杀死，宰杀，杀戮 | |
参考例句： |
|
|
|
|
95
vengeance
|
|
| n.报复，报仇，复仇 | |
参考例句： |
|
|
|
|
96
solicitous
|
|
| adj.热切的，挂念的 | |
参考例句： |
|
|
|
|
97
apprehended
|
|
| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
参考例句： |
|
|
|
|
98
populous
|
|
| adj.人口稠密的，人口众多的 | |
参考例句： |
|
|
|
|
99
distinctive
|
|
| adj.特别的，有特色的，与众不同的 | |
参考例句： |
|
|
|
|
100
edible
|
|
| n.食品，食物；adj.可食用的 | |
参考例句： |
|
|
|
|
101
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
102
regained
|
|
| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
参考例句： |
|
|
|
|
103
situated
|
|
| adj.坐落在...的，处于某种境地的 | |
参考例句： |
|
|
|
|
104
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
105
secondly
|
|
| adv.第二，其次 | |
参考例句： |
|
|
|
|
106
omnipotent
|
|
| adj.全能的，万能的 | |
参考例句： |
|
|
|
|
107
credence
|
|
| n.信用，祭器台，供桌，凭证 | |
参考例句： |
|
|
|
|
108
derived
|
|
| 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： |
|
|
|
|
109
likeness
|
|
| n.相像，相似（之处） | |
参考例句： |
|
|
|
|
110
begotten
|
|
| v.为…之生父( beget的过去分词 )；产生，引起 | |
参考例句： |
|
|
|
|
111
defiled
|
|
| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
参考例句： |
|
|
|
|
112
almighty
|
|
| adj.全能的，万能的；很大的，很强的 | |
参考例句： |
|
|
|
|
113
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
114
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
115
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
116
enumerates
|
|
| v.列举，枚举，数( enumerate的第三人称单数 ) | |
参考例句： |
|
|
|
|
117
Neptune
|
|
| n.海王星 | |
参考例句： |
|
|
|
|
118
deluge
|
|
| n./vt.洪水，暴雨，使泛滥 | |
参考例句： |
|
|
|
|
119
civilisation
|
|
| n.文明，文化，开化，教化 | |
参考例句： |
|
|
|
|
120
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
121
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
122
preservations
|
|
| n.保藏( preservation的名词复数 )；储藏；保持 | |
参考例句： |
|
|
|
|
123
subsided
|
|
| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
参考例句： |
|
|
|
|
124
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
125
renown
|
|
| n.声誉，名望 | |
参考例句： |
|
|
|
|
126
prerogatives
|
|
| n.权利( prerogative的名词复数 )；特权；大主教法庭；总督委任组成的法庭 | |
参考例句： |
|
|
|
|
127
dwindle
|
|
| v.逐渐变小（或减少） | |
参考例句： |
|
|
|
|
128
longevity
|
|
| n.长命；长寿 | |
参考例句： |
|
|
|
|
129
mythical
|
|
| adj.神话的；虚构的；想像的 | |
参考例句： |
|
|
|
|
130
eldest
|
|
| adj.最年长的，最年老的 | |
参考例句： |
|
|
|
|
131
rectify
|
|
| v.订正，矫正，改正 | |
参考例句： |
|
|
|
|
132
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |