Honored with your special commission, I at once hurried across to Denver, and thence still westward1 until I found myself among the big vertebrae of this longish backbone2 of America. I have wandered to and fro among the new cities, the advanced camps of civilisation3, always carefully reticent4 as to my mission, always carefully inquiring into the state of religion both in doctrine5 and practice. You were so hopeful that high Freethought would be found revelling6 triumphant7 in these high free regions, that I fear you will be acutely pained by this my true report. Churches and chapels8 of all kinds abound—Episcopalian, Methodist Episcopal (for the Methodists here have bishops10), Presbyterian, Baptist, Congregational, Roman Catholic, etc. Zeal11 inflaming12 my courage, three and even four times have I ventured into a church, each time enduring the whole service; and if I have not ventured oftener, certainly I had more than sufficient cause to abstain13. For as I suffered in my few visits to churches in your England, so I suffered here; and such sufferings are too dreadful to be frequently encountered, even by the bravest of the brave. Whether my sensations in church are similar to those of others, or are peculiar14 to myself, I cannot be sure; but I am quite sure that they are excruciating. On first entering I may feel calm, wakeful, sane15, and not uncomfortable, except that here I rather regret being shut in from the pure air and splendid sky, and in England rather regret having come out through the raw, damp murk, and in both regret that civilisation has not yet established smoking-pews; but the Church is always behind the age. It is pleasant for awhile to note the well-dressed people seated or entering; the men with unctuous16 hair and somewhat wooden decorum; the women floating more at ease, suavely17 conscious of their fine inward and outward adornments. It is pleasant to keep a hopeful look-out for some one of more than common beauty or grace, and to watch such a one if discovered. As the service begins, and the old, old words and phrases come floating around me, I am lulled18 into quaint19 dream-memories of childhood; the long unthought-of school-mates, the surreptitious sweetstuff, the manifold tricks and smothered20 laughter, by whose aid (together with total inattention to the service, except to mark and learn the text) one managed to survive the ordeal21. The singing also is pleasant, and lulls22 me into vaguer dreams. Gradually, as the service proceeds, I become more drowsy23; my small faculties24 are drugged into quiet slumber25, they feel themselves off duty, there is nothing for which they need keep awake. But, with the commencement of the sermon, new and alarming symptoms arise within me, growing ever worse and worse until the close. Pleasure departs with tranquility, the irritation26 of revolt and passive helplessness is acute. I cannot find relief in toffy, or in fun with my neighbors, as when I was a happy child. The old stereotyped27 phrases, the immemorial platitudes28, the often-killed sophistries29 that never die, come buzzing and droning about me like a sluggish30 swarm31 of wasps32, whose slow deliberate stinging is more hard to bear than the quick keen stinging of anger. Then the wasps, penetrating33 through my ears, swarm inside me; there is a horrid34 buzzing in my brain, a portentous35 humming in my breast; my small faculties are speedily routed, and disperse36 in blind anguish37, the implacable wasps droning out and away after them, and I am left void, void; with hollow skull38, empty heart, and a mortal sinking of stomach; my whole being is but a thin shell charged with vacuity39 and desperate craving40; I expect every instant to collapse41 or explode. It is but too certain that if anyone should then come to lead me off to an asylum42 for idiots, or a Young Men’s Christian43 Association, or any similar institution, I could not utter a single rational word to save myself. And though all my faculties have left me, I cannot attempt to leave the church; decorum, rigid44 and frigid45, freezes me to my seat; I stare stonily46 in unimaginable torture, feebly wondering whether the sermon will outlast47 my sanity48, or my sanity outlast the sermon. When at length released, I am so utterly49 demoralised that I can but smoke furiously, pour much beer and cram50 much dinner into my hollowness, and so with swinish dozing51 hope to feel better by tea-time. Now, though in order to fulfil the great duties you entrust52 to me, I have cheerfully dared the Atlantic, and spent long days and perilous53 nights in railroad cars, and would of course (were it indeed necessary) face unappalled mere54 physical death and destruction, I really could not go on risking, with the certainty of ere long losing, my whole small stock of brains; especially as the loss of these would probably rather hinder than further the performance of the said duties. For suppose me reduced to permanent idiocy55 by church-going, become a mere brazen56 hollowness with a riotous57 tongue like Cowper’s church-going bell; is it not most likely that I would then turn true believer, renouncing58 and denouncing your noble commission, even as you would renounce59 and denounce your imbecile commissioner60?
Finding that I could not pursue my inquiries61 in the churches and chapels, I was much grieved and perplexed62, until one of those thoughts occurred to me which are always welcome and persuasive63, because in exact agreement with our own desires or necessities. I thought of what I had remarked when visiting your England: how the churches and chapels and lecture-halls, each sect64 thundering more or less terribly against all the others, made one guess that the people were more disputatious than pious65; how one became convinced, in spite of his infidel reluctance66, that the people were indeed, as a rule, thoroughly67 and genuinely religious, by mingling68 freely with them in their common daily and nightly life. I asked myself, What really proved to me the pervading69 Christianity of England? the sermons, the tracts70, the clerical lectures, the missionary71 meetings? the cathedrals and other theatres and music-halls crowded with worshippers on Sunday, while the museums and other public-houses were empty and shut? No, scarcely these things; but the grand princeliness of the princes, the true nobleness of the nobles, the lowliness of the bishops, the sanctity of the clergy72, the honesty of the merchants, the veracity73 of the shopkeepers, the sobriety and thrift74 of the artisans, the independence and intelligence of the rustics75; the general faith and hope and love which brightened the sunless days, the general temperance and chastity which made beautiful the sombre nights; the almost universal abhorrence76 of the world, the flesh, and the Devil; the almost universal devotion to heaven, the spirit, and God.
I thereupon determined77 to study the religion out here, even as I had studied it in England, in the ordinary public and private life of the people; and you will doubtless be sorely afflicted78 to learn that I have found everywhere much the same signs of genuine, practical Christianity as are so common and patent in the old country. The ranchmen have sown the good seed, and shall reap the harvest of heavenly felicity; the stockmen will surely be corraled with the sheep, and not among the goats, at the last day; not to gain the whole world would the storekeepers lose their own souls; the pioneers have found the narrow way which leadeth unto life; the fishermen are true disciples79, the trappers catch Satan in his own snares80, the hunters are mighty81 before the Lord; bright are the celestial82 prospects84 of the prospectors85, ana the miners are all stoping-out that hidden treasure which is richer than silver and much fine gold. As compared with the English, these Western men are perchance inferior in two important points of Christian sentiment: they probably do not fear God, being little given to fear anyone; they certainly do not honor the king, perhaps because they unfortunately have none to honor. On the other hand, as I have been assured by many persons from the States and the old country, they are even superior to the English in one important point of Christian conduct. Christ has promised that in discharging the damned to hell at the day of judgment86, he will fling at them this among other reproaches, “I was a stranger, and ye took me not in,” and this particular rebuke87 seems to have wrought88 a peculiarly deep impression in these men, perhaps because they have much more to do with strangers than have people in old settled countries, so much, indeed, that the word “stranger” is continually in their mouths. The result is (as the said persons from England and the States have often solemnly assured me) that any and every stranger arriving in these regions is most thoroughly, most beautifully, most religiously taken in. So that should any of these fine fellows by evil hap9 be among the accursed multitude whom Christ thus addresses, they will undoubtedly89 retort in their frank fashion of speech: “Wall, boss, it may be right to give us hell on other counts, but you say you was a stranger and we didn’t take you in. What we want to know is, Did you ever come to our parts to trade in mines or stock or sich? If you didn’t, how the Devil could we take you in? if you did, it’s a darned lie, and an insult to our understanding to say we didn’t.”
But though the practical life out here is so veritably Christian, you still hope that at any rate the creeds90 and doctrines92 are considerably93 heterodox. I am sincerely sorry to be obliged to destroy this hope. In the ordinary talk of the men continually recur94 the same or almost the same expressions and implications of orthodox belief, as are so common in your England, and throughout Christendom. Why such formulas are generally used by men only, I have often been puzzled to explain: it may be that the women, who in all lands attend divine service much more than do the men, find ample expression of their faith in the set times and places of public worship and private prayer; while the men, less methodical, and demanding liberal scope, give it robust96 utterance98 whenever and wherever they choose. These formulas, as you must have often remarked, are most weighty and energetic; they avouch99 and avow100 the supreme101 personages and mysteries and dogmas of their religion; they are usually but brief ejaculations, in strong contrast to those long prayers of the Pharisees which Jesus laughed to scorn; and they are often so superfluous102 as regards the mere worldly meaning of the sentences in which they appear, that it is evident they have been interjected simply to satisfy the pious ardor103 of the speaker, burning to proclaim in season and out of season the cardinal104 principles of his faith. I say speaker, and not writer, because writing, being comparatively cold and deliberate, seldom flames out in these sharp swift flashes, that leap from living lips touched with coals of fire from the altar.(1)
1. Is it not time that we wrote such words as this damn at full length, as did Emily Bront?, the Titaness, whom Charlotte justly indicates in this as in other respects; instead of putting only initial and final letters, with a hypocritical fig-leaf dash in the middle, drawing particular attention to what it affects to conceal106? These words are in all men’s mouths, and many of them are emphatically the leading words of the Bible.
I am aware that these fervid107 ejaculations are apt to be regarded by the light-minded as trivial, by the cold-hearted as indecorous, by the sanctimonious108 as even profane109; but to the true philosopher, whether he be religious or not, they are pregnant with grave significance. For do not these irrepressible utterances110 burst forth111 from the very depths of the profound heart of the people? Are they not just as spontaneous and universal as is the belief in God itself? Are they not among the most genuine and impassioned words of mankind? Have they not a primordial112 vigor113 and vitality114? Are they not supremely115 of that voice of the people which has been well called the voice of God? Thus when your Englishman instead of “Strange!” says “The Devil!” instead of “Wonderful!” cries “Good Heavens!” instead of “How startling!” exclaims “O Christ!” he does more than merely express his emotions, his surprise, his wonder, his amaze; he hallows it to the assertion of his belief in Satan, in the good kingdom of God, in Jesus; and, moreover, by the emotional gradation ranks with perfect accuracy the Devil lowest in the scale, the heavens higher, Christ the loftiest. When another shouts “God damn you!”(1) he not only condemns116 the evil of the person addressed; he also takes occasion to avow his own strong faith in God and God’s judgment of sinners. Similarly “God bless you!” implies that there is a God, and that from him all blessings117 flow. How vividly118 does the vulgar hyperbole “Infernally hot,” prove the general belief in hell-fire! And the phrase “God knows!” not merely declares that the subject is beyond human knowledge, but also that an all-wise God exists. Here in the West, as before stated, such brief expressions of faith, which are so much more sincere than long formularies repeated by rote105 in church, are quite as common as in your England. When one has sharply rebuked119 or punished another, he says “I gave him hell.” And that this belief in future punishment pervades120 all classes is proved by the fact that even a profane editor speaks of it as a matter of course. For the thermometer having been stolen from his sanctum, the said worthy121 editor announced that the mean cuss who took it might as well bring or send it back (no questions asked) for it could not be of any use to him in the place he was going to, as it only registered up to 212 degrees. The old notion that hell or Hades is located in the middle of the earth (which may have a scientific solution in the Plutonic theory that we dwell on the crust of a baked dumpling full of fusion122 and confusion) is obviously tallied123 by the miner’s assertion that his vein124 was true-fissure, reaching from the grass-roots down to hell. The frequent phrase “A God-damned liar,” “A God-damned thief,” recognise God as the punisher of the wicked. I have heard a man complain of an ungodly headache, implying first, the existence of God, and secondly125, the fact that the Godhead does not ache, or in other words is perfect. Countless126 other phrases of this kind might be alleged127, a few of them astonishingly vigorous and racy, for new countries breed lusty new forms of speech; but the few already given suffice for my present purpose. One remarkable128 comparison, however, I cannot pass over without a word: it is common to say of a man who has too much self-esteem, He thinks himself a little tin Jesus on wheels. It is clear that some profound suggestion, some sacrosanct129 mystery, must underlie130 this bold locution; but what I have been hitherto unable to find out. The connexion between Jesus and tin may seem obvious to such as know anything of bishops and pluralists, pious bankers and traders. But what about the wheels? Have they any relation to the opening chapter of Ezekiel? It is much to be wished that Max Müller, and all other such great scholars, who (as I am informed, for it’s not I that would presume to study them myself) manage to extract whatever noble mythological131 meanings they want, from unintelligible132 Oriental metaphors133 and broken phrases many thousand years old, would give a few years of their superfluous time to the interpretation134 of this holy riddle135. Do not, gentleman, do not by all that is mysterious, leave it to the scholars of millenniums to come; proceed to probe and analyse and turn it inside out at once, while it is still young and flourishing, while the genius who invented it is still probably alive, if he deceased not in his boots, as decease so many gallant137 pioneers.
And here, before afflicting138 you further, O much-enduring editor, let me soothe139 you a little by stating that some particles of heresy140, some few heretics, are to be found even here. I have learned that into a very good and respectable bookstore in a city of these regions, certain copies of Taylor’s “Diegesis” have penetrated141, who can say how? and that some of these have been sold. A living judge has been heard to declare that he couldn’t believe at all in the Holy Ghost outfit142. It has also been told me of a man who must have held strange opinions as to the offspring of God the Father, though certainly this man was not a representative pioneer, being but a German miner, fresh from the States. This Dutchman (all Germans here are Dutch, doubtless from Deutsche, the special claims of the Hollanders being ignored) was asked solemnly by a clergyman, “Who died to save sinners?” and answered “Gott.” “What,” said the pained and pious pastor143, “don’t you know that it was Jesus the Son of God?” “Ah,” returned placidly144 the Dutchman, “it vass one of te boys, vass it? I always dought it vass te olt man himselben.” This good German may have been misled by the mention of the sons of God early in Genesis, yet it is strange that he knew not that Jesus is the only son of God, and our savior. A story is moreover told of two persons, of whom the one boasted rather too often that he was a self-made man, and the other at length quietly remarked that he was quite glad to hear it, as it cleared God from the responsibility of a darned mean bit of work. Whence some have inferred the heresy that God is the creator of only a part of the universe; but I frankly145 confess that in my own opinion the reply was merely a playful sarcasm146.
The most decided147 heresy which has come under my own observation was developed in the course of a chat between two miners in a lager-beer saloon and billiard-hall; into the which, it need scarcely be remarked, I was myself solely148 driven by the fierce determination to carry out my inquiries thoroughly. Bill was smoking, Dick was chewing; and they stood up together, at rather rapidly decreasing intervals149, for drinks of such “fine old Bourbon” rye whiskey as bears the honorable popular title of rot-gut. The frequency with which the drinking of alcoholic150 liquors leads to impassioned and elevated discussion of great problems in politics, history, dog-breeding, horse-racing, moral philosophy, religion, and kindred important subjects, seems to furnish a strong and hitherto neglected argument against tee-totalism. There are countless men who can only be stimulated151 to a lively and outspoken152 interest in intellectual questions by a series of convivial153 glasses and meditative154 whiffs. If such men really take any interest in such questions at other times, it remains155 deplorably latent, not exercising its legitimate156 influence on the public opinion of the world. Our two boys were discussing theology; and having had many drinks, grappled with the doctrine of the triune God. “Wall,” said Bill, “I can’t make out that trinity consam, that three’s one and one’s three outfit.” Whereto Dick: “Is that so? Then you wam’t rigged out for a philosopher, Bill. Look here,” pulling forth his revolver, an action which caused a slight stir in the saloon, till the other boys saw that he didn’t mean business; “look here, I’ll soon fix it up for you. Here’s six chambers157, but it’s only one pistol, with one heft and one barrel; the heft for us to catch hold of, the barrel to kill our enemy. Wall, God a’mighty’s jest made hisself a three-shooter, while he remains one God; but the Devil, he’s only a single-shot deringer: so God can have three fires at the Devil for one the Devil can have at him. Now can’t you figure it out?” “Wall,” said Bill, evidently staggered by the revolver, and feeling, if possible, increased respect for that instrument on finding it could be brought to bear toward settlement of even such a difficulty as the present; “Wall, that pans out better than I thought it could: but to come down to the bedrock, either God’s a poor mean shot or his piece carries darned light; for I reckon the Devil makes better play with his one chamber158 than God with his three.” “Maybe,” replied Dick, with calm candor159, strangely indifferent to the appalling160 prospects this theory held out for our universe; “some of them pesky little things jest shoot peas that rile the other fellow without much hurting him, and then, by thunder, he lets daylight through you with one good ball. Besides, it’s likely enough the Devil’s the best shot, for he’s been consarned in a devilish heap of shooting more than God has; at any rate”—perchance vaguely161 remembering to have heard of such things as “religious wars”—“of late years, between here and ’Frisco. Wall, I guess I don’t run the creation. Let’s liquor;” manifestly deriving162 much comfort from the consciousness that he had no hand in conducting this world. Bill acquiesced163 with a brief “Ja,” and they stood up for another drink. I am bound to attest164 that, in spite or because of the drinks, they had argued throughout with the utmost deliberation and gravity, with a dignified165 demeanour which Bishops and D.Ds. might envy, and ought to emulate166.
Having thus comforted you with what little of heresy and infidelity I have been able to gather, it is now my painful duty to advance another class of proofs of the general religiousness here; a class of which you have very few current specimens167 in England, unless it be among the Roman Catholics. All comparative mythologists—indeed, all students of history—are said to agree that the popular legends and myths of any race at any time are of the utmost value, as showing what the race then believed, and thus determining its moral and intellectual condition at that period; this value being quite irrespective of the truth or untruth to fact of the said legends. Hence in modern times collections of old traditions and fairy tales have been excellently well received, whether from the infantile literature of ancient peoples, as the Oriental and Norse, or from the senile and anile lips of secluded168 members of tribes whose nationality is fast dying out, as the Gaelic and Welsh. And truly such collections commend themselves alike to the grave and the frivolous169 for the scientific scholar finds in them rich materials for serious study, and the mere novel-reader can flatter himself that he is studying while simply enjoying strange stories become new by extreme old age. All primitive170 peoples, who read and write little, have their most popular beliefs fluidly embodied171 in oral legends and myths; and in this respect the settlers of a new region, though they may come from the oldest countries, resemble the primitive peoples. They are too busy with the tough work of subduing172 the earth to give much time to writing or reading anything beyond their local newspapers; they love to chat together when not working, and chat, much more than writing, runs into stories. Thus religious legends in great numbers circulate out here, all charged and surcharged with faith in the mythology173 of the Bible. Of these it has been my sad privilege to listen to not a few. As this letter is already too long for your paper, though very brief for the importance of its theme, I will subjoin but a couple of them, which I doubt not will be quite enough to indicate what measureless superstition174 prevails in these youngest territories of the free and enlightened Republic.
It is told—on what authority no one asks, the legend being universally accepted on its intrinsic merits, as Protestants would have us accept the Bible, and Papists their copious175 hagiology—that St. Joseph, the putative176 father of our Lord, fell into bad habits, slipping almost daily out of Heaven into evil society, coming home very late at night and always more or less intoxicated177. It is suggested that he may have been driven into these courses by unhappiness in his connubial178 and parental179 relations, his wife and her child being ranked so much above himself by the Christian world, and the latter being quite openly attributed to another father. Peter, though very irascible, put up with his misconduct for a long time, not liking180 to be harsh to one of the Royal Family; and it is believed that God the Father sympathised with this poor old Joseph, and protected him, being himself jealous of the vastly superior popularity of Mary and Jesus. But at length, after catching181 a violent cold through getting out of bed at a preposterous182 hour to let the staggering Joseph in, Peter told him roundly that if he didn’t come home sober and in good time, he must just stay out all night. Joseph, feeling sick and having lost his pile, promised amendment183, and for a time kept his word. Then he relapsed; the heavenly life proved too slow for him, the continual howling of “all the menagerie of the Apocalypse” shattered his nerves, he was disgusted at his own insignificance184, the memory of the liaison185 between his betrothed186 and the Holy Ghost filled him with gall136 and wormwood, and perhaps he suspected that it was still kept up. So, late one night or early one morning Peter was roused from sleep by an irregular knocking and fumbling187 at the gate, as if some stupid dumb animal were seeking admittance. “Who’s there?” growled188 Peter. “It’s me—Joseph,” hiccoughed the unfortunate. “You’re drunk,” said Peter, savagely189.
“You’re on the tear again; you’re having another bender.” “Yes,” answered Joseph, meekly190. “Wall,” said Peter, “you jest go back to where you come from, and spend the night there; get.” “I can’t,” said Joseph. “They’re all shut up; they’ve turned me out.” “Then sleep outside in the open air; it’s wholesome191, and will bring you round,” said Peter. After much vain coaxing192 and supplicating193, old Joe got quite mad, and roared out, “If you don’t get up and let me in at once, by God I’ll take my son out of the outfit and bust97 up the whole consarn!” Peter, terrified by this threat, which, if carried out, would ruin his prospects in eternal life by abolishing his office of celestial porter, caved in, getting up and admitting Joseph, who ever since has had a latch-key that he may go and come when he pleases. It is to be hoped that he will never when tight let this latch-key be stolen by one of the little devils who are always lurking194 about the haunts of dissipation he frequents; for in that case the consequences might be awful, as can be readily imagined.
Again it is told that a certain miner, a tough cuss, who could whip his weight in wild cats and give points to a grizzle, seemed uncommonly195 moody196 and low-spirited one morning, and on being questioned by his chum, at length confessed that he was bothered by a very queer dream. “I dreamt that I was dead,” he explained; “and a smart spry pretty little angel took me up to heaven.” “Dreams go by contraries,” suggested the chum, by way of comfort. “Let that slide,” answered the dreamer; “the point isn’t there. Wall, St. Peter wasn’t at the gate, and the angel critter led me on to pay my respects to the boss, and after travelling considerable we found him as thus. God the Father, God the Son, God the Holy Ghost and Peter, all as large as life, were playing a high-toned game of poker197, and there was four heavy piles on the table—gold, not shinplasters, you bet. I was kinder glad to see that they played poker up in heaven, so as to make life there not on-bearable; for it would be but poor fun singing psalms198 all day; I was never much of a hand at singing, more particularly when the songs is psalms. Wall, we waited, not liking to disturb their game, and I watched the play. I soon found that Jesus Christ was going through the rest, cheating worse than the heathen Chinee at euchre; but of course I didn’t say nothing, not being in the game. After a while Peter showed that he began to guess it too, if he wasn’t quite sure; or p’r’aps he was skeared at up and telling Christ to his face. At last, however, what does Christ do, after a bully199 bluff200 which ran Pete almost to his bottom dollar, but up and show five aces95 to Pete’s call; and ‘What’s that for high?’ says he, quite cool. ‘Now look you, Christ,’ shouts Pete, jumping up as mad as thunder, and not caring a cent or a continental201 what he said to anybody; ‘look you, Christ, that’s too thin; we don’t want any of your darned miracles here!’ and with that he grabbed up his pile and all his stakes, and went off in a mighty huff. Christ looked pretty mean, I tell you, and the game was up. Now you see,” said the dreamer, sadly and thoughtfully, “it’s a hard rock to drill and darned poor pay at that, if when you have a quiet hand at poker up there, the bosses are allowed to cheat and a man can’t use his deringer or put a head on ’em; I don’t know but I’d rather go to the other place on those terms.” Not yet to be read in books, as I have intimated, but circulating orally, and in versions that vary with the various rhapsodists, such are the legends you may hear when a ring is formed round the hotel-office stove at night, in shanties202 and shebangs of ranchmen and miners, in the shingled203 offices of judge and doctor, in railroad cars and steamboats, or when bumming204 around the stores; whenever and wherever, in short, men are gathered with nothing particular to do. The very na?veté of such stories surely testifies to the child-like sincerity205 of the faith they express and nourish. It is the simple unbounded faith of the Middle Ages, such as we find in the old European legends and poems and mysteries, such as your poetess Mrs. Browning well marks in Chaucer.
Many of the so-called liberal clergy complain of the gulf206 which yawns in this age of materialistic207 science between religion and every-day life, in this world and the things are treated as mere thin abstractions, they say; and only the lower things are recognised as real. These pious pioneers, in the freshness and wonderfulness of their new life, overleap this gulf without an effort, realising heaven as thoroughly as earth. How could the communion and the human nature of saints be better exhibited than in St. Joseph falling into dissipation and St. Peter playing poker? How could the manhood as well as the Godhead of Jesus Christ be more familiarly brought home to us than by his taking a hand at this game and then miraculously208 cheating When generations have passed away, if not earlier, such next, heaven
“the infantine Familiar clasp of things divine.”
The higher legends as these will assuredly be gathered by earnest and reverent209 students as quite invaluable210 historical relics211. They must fill the Christian soul with delight; they must harrow the heart of him who hath said in his heart, There is no God.
In conclusion, I must again express my deep regret at being forced by the spirit of truth to give you so favorable an account of the state of religion out here, both in creed91 and practice. I trust that you will lose no time and spare no exertion212 in attacking and, if possible, routing out the Christianity now entrenched213 in these great natural fortresses214. Be your war-cry that of the first pioneers, “Pike’s Peak or bust”; and be not like unto him found teamless half-way across the plains, with the confession215 on his waggon-tilt, “Busted, by thunder.” For you can come right out here by railroad now. As for myself, I climbed wearily and with mortal pantings unto the top of this great mountain, thinking it one of the best coigns of vantage whence to command a comprehensive view of the sphere of my inquiries, and also a spot where one might write without being interrupted or overlooked by loafers. Unfortunately I have not been able to discover any special religious or irreligious ph?nomena; for, though the prospect83 is indeed ample where not intercepted216 by clouds or mist, very few of the people and still fewer of their characteristics can be made out distinctly even with a good glass. How I am to get down and post this letter puzzles me. The descent will be difficult, dangerous, perhaps deadly. Would that I had not come up. After all there is some truth in the Gospel narrative217 of the Temptation: for by studying the general course of ecclesiastical promotion218 and the characters of the most eminent219 churchmen, I was long since led to recognise that it is indeed Satan who sets people on pinnacles220 of the temple; and I am now moreover thoroughly convinced that it is the Devil and the Devil only that takes any one to the top of an exceeding high mountain.
点击
收听单词发音
收听单词发音 |
1
westward
|
|
| n.西方，西部；adj.西方的，向西的；adv.向西 | |
参考例句： |
|
|
|
|
2
backbone
|
|
| n.脊骨，脊柱，骨干；刚毅，骨气 | |
参考例句： |
|
|
|
|
3
civilisation
|
|
| n.文明，文化，开化，教化 | |
参考例句： |
|
|
|
|
4
reticent
|
|
| adj.沉默寡言的；言不如意的 | |
参考例句： |
|
|
|
|
5
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
6
revelling
|
|
| v.作乐( revel的现在分词 )；狂欢；着迷；陶醉 | |
参考例句： |
|
|
|
|
7
triumphant
|
|
| adj.胜利的，成功的；狂欢的，喜悦的 | |
参考例句： |
|
|
|
|
8
chapels
|
|
| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
参考例句： |
|
|
|
|
9
hap
|
|
| n.运气；v.偶然发生 | |
参考例句： |
|
|
|
|
10
bishops
|
|
| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
参考例句： |
|
|
|
|
11
zeal
|
|
| n.热心，热情，热忱 | |
参考例句： |
|
|
|
|
12
inflaming
|
|
| v.（使）变红，发怒，过热( inflame的现在分词 ) | |
参考例句： |
|
|
|
|
13
abstain
|
|
| v.自制，戒绝，弃权，避免 | |
参考例句： |
|
|
|
|
14
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
15
sane
|
|
| adj.心智健全的，神志清醒的，明智的，稳健的 | |
参考例句： |
|
|
|
|
16
unctuous
|
|
| adj.油腔滑调的，大胆的 | |
参考例句： |
|
|
|
|
17
suavely
|
|
参考例句： |
|
|
|
|
18
lulled
|
|
| vt.使镇静，使安静（lull的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
19
quaint
|
|
| adj.古雅的，离奇有趣的，奇怪的 | |
参考例句： |
|
|
|
|
20
smothered
|
|
| （使）窒息， （使）透不过气( smother的过去式和过去分词 )； 覆盖； 忍住； 抑制 | |
参考例句： |
|
|
|
|
21
ordeal
|
|
| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
参考例句： |
|
|
|
|
22
lulls
|
|
| n.间歇期（lull的复数形式）vt.使镇静，使安静（lull的第三人称单数形式） | |
参考例句： |
|
|
|
|
23
drowsy
|
|
| adj.昏昏欲睡的，令人发困的 | |
参考例句： |
|
|
|
|
24
faculties
|
|
| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
参考例句： |
|
|
|
|
25
slumber
|
|
| n.睡眠，沉睡状态 | |
参考例句： |
|
|
|
|
26
irritation
|
|
| n.激怒，恼怒，生气 | |
参考例句： |
|
|
|
|
27
stereotyped
|
|
| adj.(指形象、思想、人物等)模式化的 | |
参考例句： |
|
|
|
|
28
platitudes
|
|
| n.平常的话，老生常谈，陈词滥调( platitude的名词复数 )；滥套子 | |
参考例句： |
|
|
|
|
29
sophistries
|
|
| n.诡辩术( sophistry的名词复数 )；（一次）诡辩 | |
参考例句： |
|
|
|
|
30
sluggish
|
|
| adj.懒惰的，迟钝的，无精打采的 | |
参考例句： |
|
|
|
|
31
swarm
|
|
| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
参考例句： |
|
|
|
|
32
wasps
|
|
| 黄蜂( wasp的名词复数 )； 胡蜂； 易动怒的人； 刻毒的人 | |
参考例句： |
|
|
|
|
33
penetrating
|
|
| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
参考例句： |
|
|
|
|
34
horrid
|
|
| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
参考例句： |
|
|
|
|
35
portentous
|
|
| adj.不祥的，可怕的，装腔作势的 | |
参考例句： |
|
|
|
|
36
disperse
|
|
| vi.使分散；使消失；vt.分散；驱散 | |
参考例句： |
|
|
|
|
37
anguish
|
|
| n.(尤指心灵上的)极度痛苦，烦恼 | |
参考例句： |
|
|
|
|
38
skull
|
|
| n.头骨；颅骨 | |
参考例句： |
|
|
|
|
39
vacuity
|
|
| n.(想象力等)贫乏，无聊，空白 | |
参考例句： |
|
|
|
|
40
craving
|
|
| n.渴望,热望 | |
参考例句： |
|
|
|
|
41
collapse
|
|
| vi.累倒；昏倒；倒塌；塌陷 | |
参考例句： |
|
|
|
|
42
asylum
|
|
| n.避难所，庇护所，避难 | |
参考例句： |
|
|
|
|
43
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
44
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
参考例句： |
|
|
|
|
45
frigid
|
|
| adj.寒冷的，凛冽的；冷淡的；拘禁的 | |
参考例句： |
|
|
|
|
46
stonily
|
|
| 石头地，冷酷地 | |
参考例句： |
|
|
|
|
47
outlast
|
|
| v.较…耐久 | |
参考例句： |
|
|
|
|
48
sanity
|
|
| n.心智健全，神智正常，判断正确 | |
参考例句： |
|
|
|
|
49
utterly
|
|
| adv.完全地，绝对地 | |
参考例句： |
|
|
|
|
50
cram
|
|
| v.填塞，塞满，临时抱佛脚，为考试而学习 | |
参考例句： |
|
|
|
|
51
dozing
|
|
| v.打瞌睡,假寐 n.瞌睡 | |
参考例句： |
|
|
|
|
52
entrust
|
|
| v.信赖，信托，交托 | |
参考例句： |
|
|
|
|
53
perilous
|
|
| adj.危险的，冒险的 | |
参考例句： |
|
|
|
|
54
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
55
idiocy
|
|
| n.愚蠢 | |
参考例句： |
|
|
|
|
56
brazen
|
|
| adj.厚脸皮的，无耻的，坚硬的 | |
参考例句： |
|
|
|
|
57
riotous
|
|
| adj.骚乱的；狂欢的 | |
参考例句： |
|
|
|
|
58
renouncing
|
|
| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
参考例句： |
|
|
|
|
59
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
60
commissioner
|
|
| n.（政府厅、局、处等部门）专员，长官，委员 | |
参考例句： |
|
|
|
|
61
inquiries
|
|
| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
参考例句： |
|
|
|
|
62
perplexed
|
|
| adj.不知所措的 | |
参考例句： |
|
|
|
|
63
persuasive
|
|
| adj.有说服力的，能说得使人相信的 | |
参考例句： |
|
|
|
|
64
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
65
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
66
reluctance
|
|
| n.厌恶，讨厌，勉强，不情愿 | |
参考例句： |
|
|
|
|
67
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
68
mingling
|
|
| adj.混合的 | |
参考例句： |
|
|
|
|
69
pervading
|
|
| v.遍及，弥漫( pervade的现在分词 ) | |
参考例句： |
|
|
|
|
70
tracts
|
|
| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
参考例句： |
|
|
|
|
71
missionary
|
|
| adj.教会的，传教(士)的；n.传教士 | |
参考例句： |
|
|
|
|
72
clergy
|
|
| n.[总称]牧师，神职人员 | |
参考例句： |
|
|
|
|
73
veracity
|
|
| n.诚实 | |
参考例句： |
|
|
|
|
74
thrift
|
|
| adj.节约，节俭；n.节俭，节约 | |
参考例句： |
|
|
|
|
75
rustics
|
|
| n.有农村或村民特色的( rustic的名词复数 )；粗野的；不雅的；用粗糙的木材或树枝制作的 | |
参考例句： |
|
|
|
|
76
abhorrence
|
|
| n.憎恶；可憎恶的事 | |
参考例句： |
|
|
|
|
77
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
78
afflicted
|
|
| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
79
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
80
snares
|
|
| n.陷阱( snare的名词复数 )；圈套；诱人遭受失败（丢脸、损失等）的东西；诱惑物v.用罗网捕捉，诱陷，陷害( snare的第三人称单数 ) | |
参考例句： |
|
|
|
|
81
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
82
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
83
prospect
|
|
| n.前景，前途；景色，视野 | |
参考例句： |
|
|
|
|
84
prospects
|
|
| n.希望，前途(恒为复数) | |
参考例句： |
|
|
|
|
85
prospectors
|
|
| n.勘探者，探矿者( prospector的名词复数 ) | |
参考例句： |
|
|
|
|
86
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
87
rebuke
|
|
| v.指责，非难，斥责 [反]praise | |
参考例句： |
|
|
|
|
88
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
89
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
90
creeds
|
|
| （尤指宗教）信条，教条( creed的名词复数 ) | |
参考例句： |
|
|
|
|
91
creed
|
|
| n.信条；信念，纲领 | |
参考例句： |
|
|
|
|
92
doctrines
|
|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
参考例句： |
|
|
|
|
93
considerably
|
|
| adv.极大地；相当大地；在很大程度上 | |
参考例句： |
|
|
|
|
94
recur
|
|
| vi.复发，重现，再发生 | |
参考例句： |
|
|
|
|
95
aces
|
|
| abbr.adjustable convertible-rate equity security (units) 可调节的股本证券兑换率；aircraft ejection seat 飞机弹射座椅；automatic control evaluation simulator 自动控制评估模拟器n.擅长…的人( ace的名词复数 )；精于…的人；（ 网球 ）（对手接不到发球的）发球得分；爱司球 | |
参考例句： |
|
|
|
|
96
robust
|
|
| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
参考例句： |
|
|
|
|
97
bust
|
|
| vt.打破；vi.爆裂；n.半身像；胸部 | |
参考例句： |
|
|
|
|
98
utterance
|
|
| n.用言语表达，话语，言语 | |
参考例句： |
|
|
|
|
99
avouch
|
|
| v.确说，断言 | |
参考例句： |
|
|
|
|
100
avow
|
|
| v.承认，公开宣称 | |
参考例句： |
|
|
|
|
101
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
102
superfluous
|
|
| adj.过多的，过剩的，多余的 | |
参考例句： |
|
|
|
|
103
ardor
|
|
| n.热情，狂热 | |
参考例句： |
|
|
|
|
104
cardinal
|
|
| n.(天主教的)红衣主教；adj.首要的，基本的 | |
参考例句： |
|
|
|
|
105
rote
|
|
| n.死记硬背，生搬硬套 | |
参考例句： |
|
|
|
|
106
conceal
|
|
| v.隐藏，隐瞒，隐蔽 | |
参考例句： |
|
|
|
|
107
fervid
|
|
| adj.热情的；炽热的 | |
参考例句： |
|
|
|
|
108
sanctimonious
|
|
| adj.假装神圣的，假装虔诚的，假装诚实的 | |
参考例句： |
|
|
|
|
109
profane
|
|
| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
参考例句： |
|
|
|
|
110
utterances
|
|
| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
参考例句： |
|
|
|
|
111
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
112
primordial
|
|
| adj.原始的；最初的 | |
参考例句： |
|
|
|
|
113
vigor
|
|
| n.活力，精力，元气 | |
参考例句： |
|
|
|
|
114
vitality
|
|
| n.活力，生命力，效力 | |
参考例句： |
|
|
|
|
115
supremely
|
|
| adv.无上地，崇高地 | |
参考例句： |
|
|
|
|
116
condemns
|
|
| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
参考例句： |
|
|
|
|
117
blessings
|
|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
参考例句： |
|
|
|
|
118
vividly
|
|
| adv.清楚地，鲜明地，生动地 | |
参考例句： |
|
|
|
|
119
rebuked
|
|
| 责难或指责( rebuke的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
120
pervades
|
|
| v.遍及，弥漫( pervade的第三人称单数 ) | |
参考例句： |
|
|
|
|
121
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
122
fusion
|
|
| n.溶化；熔解；熔化状态，熔和；熔接 | |
参考例句： |
|
|
|
|
123
tallied
|
|
| v.计算，清点( tally的过去式和过去分词 )；加标签（或标记）于；（使）符合；（使）吻合 | |
参考例句： |
|
|
|
|
124
vein
|
|
| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
参考例句： |
|
|
|
|
125
secondly
|
|
| adv.第二，其次 | |
参考例句： |
|
|
|
|
126
countless
|
|
| adj.无数的，多得不计其数的 | |
参考例句： |
|
|
|
|
127
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
128
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
129
sacrosanct
|
|
| adj.神圣不可侵犯的 | |
参考例句： |
|
|
|
|
130
underlie
|
|
| v.位于...之下，成为...的基础 | |
参考例句： |
|
|
|
|
131
mythological
|
|
| adj.神话的 | |
参考例句： |
|
|
|
|
132
unintelligible
|
|
| adj.无法了解的，难解的，莫明其妙的 | |
参考例句： |
|
|
|
|
133
metaphors
|
|
| 隐喻( metaphor的名词复数 ) | |
参考例句： |
|
|
|
|
134
interpretation
|
|
| n.解释，说明，描述；艺术处理 | |
参考例句： |
|
|
|
|
135
riddle
|
|
| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
参考例句： |
|
|
|
|
136
gall
|
|
| v.使烦恼，使焦躁，难堪；n.磨难 | |
参考例句： |
|
|
|
|
137
gallant
|
|
| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
参考例句： |
|
|
|
|
138
afflicting
|
|
| 痛苦的 | |
参考例句： |
|
|
|
|
139
soothe
|
|
| v.安慰；使平静；使减轻；缓和；奉承 | |
参考例句： |
|
|
|
|
140
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
141
penetrated
|
|
| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
参考例句： |
|
|
|
|
142
outfit
|
|
| n.（为特殊用途的）全套装备，全套服装 | |
参考例句： |
|
|
|
|
143
pastor
|
|
| n.牧师，牧人 | |
参考例句： |
|
|
|
|
144
placidly
|
|
| adv.平稳地，平静地 | |
参考例句： |
|
|
|
|
145
frankly
|
|
| adv.坦白地，直率地；坦率地说 | |
参考例句： |
|
|
|
|
146
sarcasm
|
|
| n.讥讽，讽刺，嘲弄，反话 （adj.sarcastic） | |
参考例句： |
|
|
|
|
147
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
参考例句： |
|
|
|
|
148
solely
|
|
| adv.仅仅，唯一地 | |
参考例句： |
|
|
|
|
149
intervals
|
|
| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
参考例句： |
|
|
|
|
150
alcoholic
|
|
| adj.（含）酒精的，由酒精引起的；n.酗酒者 | |
参考例句： |
|
|
|
|
151
stimulated
|
|
| a.刺激的 | |
参考例句： |
|
|
|
|
152
outspoken
|
|
| adj.直言无讳的，坦率的，坦白无隐的 | |
参考例句： |
|
|
|
|
153
convivial
|
|
| adj.狂欢的，欢乐的 | |
参考例句： |
|
|
|
|
154
meditative
|
|
| adj.沉思的，冥想的 | |
参考例句： |
|
|
|
|
155
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
156
legitimate
|
|
| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
参考例句： |
|
|
|
|
157
chambers
|
|
| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
参考例句： |
|
|
|
|
158
chamber
|
|
| n.房间，寝室；会议厅；议院；会所 | |
参考例句： |
|
|
|
|
159
candor
|
|
| n.坦白，率真 | |
参考例句： |
|
|
|
|
160
appalling
|
|
| adj.骇人听闻的，令人震惊的，可怕的 | |
参考例句： |
|
|
|
|
161
vaguely
|
|
| adv.含糊地，暖昧地 | |
参考例句： |
|
|
|
|
162
deriving
|
|
| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
参考例句： |
|
|
|
|
163
acquiesced
|
|
| v.默认，默许( acquiesce的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
164
attest
|
|
| vt.证明，证实；表明 | |
参考例句： |
|
|
|
|
165
dignified
|
|
| a.可敬的，高贵的 | |
参考例句： |
|
|
|
|
166
emulate
|
|
| v.努力赶上或超越，与…竞争；效仿 | |
参考例句： |
|
|
|
|
167
specimens
|
|
| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
参考例句： |
|
|
|
|
168
secluded
|
|
| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
参考例句： |
|
|
|
|
169
frivolous
|
|
| adj.轻薄的；轻率的 | |
参考例句： |
|
|
|
|
170
primitive
|
|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
参考例句： |
|
|
|
|
171
embodied
|
|
| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
参考例句： |
|
|
|
|
172
subduing
|
|
| 征服( subdue的现在分词 )； 克制； 制服； 色变暗 | |
参考例句： |
|
|
|
|
173
mythology
|
|
| n.神话，神话学，神话集 | |
参考例句： |
|
|
|
|
174
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
175
copious
|
|
| adj.丰富的，大量的 | |
参考例句： |
|
|
|
|
176
putative
|
|
| adj.假定的 | |
参考例句： |
|
|
|
|
177
intoxicated
|
|
| 喝醉的，极其兴奋的 | |
参考例句： |
|
|
|
|
178
connubial
|
|
| adj.婚姻的，夫妇的 | |
参考例句： |
|
|
|
|
179
parental
|
|
| adj.父母的；父的；母的 | |
参考例句： |
|
|
|
|
180
liking
|
|
| n.爱好；嗜好；喜欢 | |
参考例句： |
|
|
|
|
181
catching
|
|
| adj.易传染的，有魅力的，迷人的，接住 | |
参考例句： |
|
|
|
|
182
preposterous
|
|
| adj.荒谬的，可笑的 | |
参考例句： |
|
|
|
|
183
amendment
|
|
| n.改正，修正，改善，修正案 | |
参考例句： |
|
|
|
|
184
insignificance
|
|
| n.不重要；无价值；无意义 | |
参考例句： |
|
|
|
|
185
liaison
|
|
| n.联系，（未婚男女间的）暖昧关系，私通 | |
参考例句： |
|
|
|
|
186
betrothed
|
|
| n. 已订婚者 动词betroth的过去式和过去分词 | |
参考例句： |
|
|
|
|
187
fumbling
|
|
| n. 摸索,漏接 v. 摸索,摸弄,笨拙的处理 | |
参考例句： |
|
|
|
|
188
growled
|
|
| v.（动物）发狺狺声， （雷）作隆隆声( growl的过去式和过去分词 )；低声咆哮着说 | |
参考例句： |
|
|
|
|
189
savagely
|
|
| adv. 野蛮地，残酷地 | |
参考例句： |
|
|
|
|
190
meekly
|
|
| adv.温顺地，逆来顺受地 | |
参考例句： |
|
|
|
|
191
wholesome
|
|
| adj.适合；卫生的；有益健康的；显示身心健康的 | |
参考例句： |
|
|
|
|
192
coaxing
|
|
| v.哄，用好话劝说( coax的现在分词 )；巧言骗取；哄劝，劝诱；“锻炼”效应 | |
参考例句： |
|
|
|
|
193
supplicating
|
|
| v.祈求，哀求，恳求( supplicate的现在分词 ) | |
参考例句： |
|
|
|
|
194
lurking
|
|
| 潜在 | |
参考例句： |
|
|
|
|
195
uncommonly
|
|
| adv. 稀罕(极，非常) | |
参考例句： |
|
|
|
|
196
moody
|
|
| adj.心情不稳的，易怒的，喜怒无常的 | |
参考例句： |
|
|
|
|
197
poker
|
|
| n.扑克；vt.烙制 | |
参考例句： |
|
|
|
|
198
psalms
|
|
| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
参考例句： |
|
|
|
|
199
bully
|
|
| n.恃强欺弱者，小流氓；vt.威胁，欺侮 | |
参考例句： |
|
|
|
|
200
bluff
|
|
| v.虚张声势，用假象骗人；n.虚张声势，欺骗 | |
参考例句： |
|
|
|
|
201
continental
|
|
| adj.大陆的，大陆性的，欧洲大陆的 | |
参考例句： |
|
|
|
|
202
shanties
|
|
| n.简陋的小木屋( shanty的名词复数 )；铁皮棚屋；船工号子；船歌 | |
参考例句： |
|
|
|
|
203
shingled
|
|
| adj.盖木瓦的；贴有墙面板的v.用木瓦盖(shingle的过去式和过去分词形式) | |
参考例句： |
|
|
|
|
204
bumming
|
|
| 发哼（声），蜂鸣声 | |
参考例句： |
|
|
|
|
205
sincerity
|
|
| n.真诚，诚意；真实 | |
参考例句： |
|
|
|
|
206
gulf
|
|
| n.海湾；深渊，鸿沟；分歧，隔阂 | |
参考例句： |
|
|
|
|
207
materialistic
|
|
| a.唯物主义的，物质享乐主义的 | |
参考例句： |
|
|
|
|
208
miraculously
|
|
| ad.奇迹般地 | |
参考例句： |
|
|
|
|
209
reverent
|
|
| adj.恭敬的，虔诚的 | |
参考例句： |
|
|
|
|
210
invaluable
|
|
| adj.无价的，非常宝贵的，极为贵重的 | |
参考例句： |
|
|
|
|
211
relics
|
|
| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
参考例句： |
|
|
|
|
212
exertion
|
|
| n.尽力，努力 | |
参考例句： |
|
|
|
|
213
entrenched
|
|
| adj.确立的，不容易改的(风俗习惯) | |
参考例句： |
|
|
|
|
214
fortresses
|
|
| 堡垒，要塞( fortress的名词复数 ) | |
参考例句： |
|
|
|
|
215
confession
|
|
| n.自白，供认，承认 | |
参考例句： |
|
|
|
|
216
intercepted
|
|
| 拦截( intercept的过去式和过去分词 )； 截住； 截击； 拦阻 | |
参考例句： |
|
|
|
|
217
narrative
|
|
| n.叙述，故事；adj.叙事的，故事体的 | |
参考例句： |
|
|
|
|
218
promotion
|
|
| n.提升，晋级；促销，宣传 | |
参考例句： |
|
|
|
|
219
eminent
|
|
| adj.显赫的，杰出的，有名的，优良的 | |
参考例句： |
|
|
|
|
220
pinnacles
|
|
| 顶峰( pinnacle的名词复数 )； 顶点； 尖顶； 小尖塔 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |