But time and change are lords of all, and the most durable8 things come to an end. Celestial9 and infernal, like earthly, powers are subject to the law of decay. Mutability touches them with her dissolving wand, and strong necessity, the lord of gods and men, brings them to the inevitable10 stroke of Death. Senility falls on all beings and institutions—if they are allowed to perish naturally; and as our august Monarchy11 is the joke of wits, and our ancient House of Lords is an object of popular derision, so the high and mighty13 Devil in his palsied old age is the laughing-stock of those who once trembled at the sound of his name. They omit the lofty titles he was once addressed by, and fearless of his feeble thunders and lightnings, they familiarly style him Old Nick. Alas14, how are the mighty fallen! The potentate16 who was more terrible than an army with manners is now the sport of children and a common figure in melodrama17. Even the genius of Milton, Goethe, and Byron, has not been able to save him from this miserable18 fate.
When this sobriquet19 of Old Nick first came into use is unknown. Macaulay, in his essay on Machiavelli, says that "Out of his surname they have coined an epithet20 for a knave21, and out of his Christian22 name a synonym23 for the Devil." A couplet from Hudibras is cited to support this view.
Nick Machiavel had ne'er a trick Tho' he gave his name to our Old Nick.
"But we believe," adds Macaulay, "there is a schism24 on this subject among the antiquaries." The learned Zachary Gray's edition of Hudibras shows that "our English writers, before Machiavel's time, used the word Old Nick very commonly to signify the Devil," and that "it came from our Saxon ancestors, who called him Old Nicka." No doubt Butler, whose learning was so great that he "knew everything," was well acquainted with this fact. He probably meant the couplet as a broad stroke of humor. But there was perhaps a chronological25 basis for the joke. Our Saxon ancestors did not speak of Old Nicka in a spirit of jest or levity26. The bantering27 sense of our modern sobriquet for the Devil appears to have crept in during the decline of witchcraft28. That frightful29 saturnalia of superstition30 was the Devil's heyday31. He was almost omnipotent32 and omnipresent. But as witchcraft died out, partly through the growth of knowledge, and partly through sheer weariness on the part of its devotees, the Devil began to lose his power. His agency in human affairs was seen to be less potent15 than was imagined. People called him Old Nick playfully, as they might talk of a toothless old mastiff whose bark was worse than his bite. At length he was regarded as a perfect fraud, and his sobriquet took a tinge33 of contempt. He is now utterly34 played out except in church and chapel35, where the sky-pilots still represent him as a roaring lion. Yet, as a curious relic36 of old times, it may be noted37 that in the law-courts, where conservatism reigns38 in the cumbrous wig39 on the judge's head, and in the cumbrous phraseology of indictments40, criminals are still charged with being instigated41 by the Devil. Nearly all the judges look upon this as so much nonsense, but occasionally there is a pious42 fossil who treats it seriously. We then hear a Judge North regret that a prisoner has devoted43 the abilities God gave him to the Devil's service, and give the renegade a year's leisure to reconsider which master he ought to serve.
During the witch mania44 the world was treated to a great deal of curious information about Old Nick. What Robert Burns says of him in Tam O'Shanter is only a faint reminiscence of the wealth of demonology which existed a few generations earlier. Old Nick used to appear at the witches' Sabbaths in the form of a goat, or a brawny46 black man, who courted all the pretty young witches and made them submit to his embraces. Some of these crazy creatures, under examination or torture, gave the most circumstantial accounts of their intercourse47 with Satan; their revelations being of such an obscene character that they must be left under the veil of a dead tongue. It is, of course, absurd to suppose that anything of the kind occurred. Religious hysteria and lubricity are closely allied48, as every physician knows, and the filthy49 fancies of a lively witch deserve no more attention than those of many females in our lunatic asylums50.
Behind these tales of the Devil there was the pagan tradition of Pan, whose upper part was that of a man and his lower part that of a goat. The devils of one religion are generally the gods of its predecessor51; and the great Pan, whose myth is so beautifully expounded52 by Bacon, was degraded by Christianity into a fiend. Representing, as he did, the nature which Christianity trampled53 under foot, he became a fit incarnation of the Devil. The horns and hooves and the goat thighs54 were preserved; and the emblems55 of strength, fecundity56 and wisdom in the god became the emblems of bestiality and cunning in the demon45.
Heine's magnificent Gods in Exile shows how the deities57 of Olympus avenged58 themselves for this ill-treatment. They haunted the mountains and forests, beguiling59 knights60 and travellers from their allegiance to Christ. Venus wooed the men who were taught by an ascetic61 creed62 to despise sexual love; and Pan, appearing as the Devil, led the women a frightful dance to hell.
But as the Christian superstition declined, the gods of Paganism also disappeared. Their vengeance63 was completed, and they retired64 with the knowledge that the gods of Calvary were mortal like the gods of Olympus.
During the last two centuries the Devil has gradually become a subject for joking. In Shakespeare's plays he is still a serious personage, although we fancy that the mighty bard65 had no belief himself in any such being. But, as a dramatist, he was obliged to suit himself to the current fashion of thought, and he refers to the Devil when it serves his purpose just as he introduces ghosts and witches. His Satanic Majesty66 not being then a comic figure, he is spoken of or alluded67 to with gravity. Even when Macbeth flies at the messenger in a towering rage, and cries "the Devil damn thee black, thou cream-faced loon," he does not lose his sense of the Devil's dignity. In Milton's great epic68 Satan is really the central figure, and he is always splendid and heroic. Shelley, in fact, complained in his preface to Prometheus Unbound that "the character of Satan engenders69 in the mind a pernicious casuistry, which leads us to weigh his faults with his wrongs, and to excuse the former because the latter exceed all measure." Goethe's Mephistopheles is less dignified70 than Milton's Satan, but he is full of energy and intellect, and if Faust eventually escapes from his clutches it is only by a miracle. At any rate, Mephistopheles is not an object of derision; on the contrary, the laugh is generally on his own side. Still, Goethe is playing with the Devil all the time. He does not believe in the actual existence of the Prince of Evil, but simply uses the familiar old figure to work out a psychological drama. The same is true of Byron. Satan, in the Vision of Judgment71, is a superb presence, moving with a princely splendor72; but had it suited his purpose, Byron could have made him a very different character.
The Devil is, indeed, treated with much greater levity by Coleridge and Southey, and Shelley knocks him about a good deal in Peter Bell the Third—
Nor is he, as some sages swear,
A spirit, neither here nor there,
In nothing—yet in everything.
He is—what we are! for sometimes
The Devil is a gentleman;
For sack; a statesman spinning crimes;
A swindler, living as he can.
These and many other verses show what liberties Shelley took with the once formidable monarch12 of hell. The Devil's treatment by the pulpiteers is instructive. Take up an old sermon and you will find the Devil all over it. The smell of brimstone is on every page, and you see the whisk of his tail as you turn the leaf. But things are changed now. Satan is no longer a person, except in the vulgar circles of sheer illiteracy76, where the preacher is as great an ignoramus as his congregation. If you take up any reputable volume of sermons by a Church parson or a Dissenting77 minister, you find the Devil either takes a back seat or disappears altogether in a metaphysical cloud. None of these subtle resolvers of ancient riddles78, however, approaches grand old Donne, who said in one of his fine discourses79 that "the Devil himself is only concentrated stupidity." What a magnificent flash of insight! Yes, the great enemy of mankind is stupidity; and, alas, against that, as Schiller said, the gods themselves fight in vain. Yet time fights against it, and time is greater than the gods; so there is hope after all.
Gradually the Devil has dropped, until he has at last peached the lowest depth. He is now patronised by the Salvation80 Army. Booth exhibits him for a living, and all the Salvation Army Captains and Hallelujah Lasses parade him about to the terror of a few fools and the amusement of everyone else. Poor Devil! Belisarius begging an obolus was nothing to this. Surely the Lord himself might take pity on his old rival, and assist him out of this miserable plight81.
Old Nick is now used to frighten children with, and by-and-bye he may be employed like the old garden-god to frighten away the crows. Even his scriptural reputation cannot save him from such a fate, for the Bible itself is falling into disbelief and contempt, and his adventures from Genesis to Revelation are become a subject of merriment. Talking to Mrs. Eve about apples in the form of a serpent; whispering in David's ear that a census82 would be a good thing, while Jehovah whispers a similar suggestion on the other side; asking Jesus to turn pebbles83 into penny loaves, lugging84 him through the air, perching him on a pinnacle85, setting him on the top of a mountain whence both squinted86 round the globe, and playing for forty days and nights that preposterous87 pantomime of the temptation in the desert; getting miraculously88 multiplied, bewildering a herd89 of swine, and driving them into a watery90 grave; letting seven of himself occupy one lady called Magdalen, and others inhabit the bodies of lunatics; going about like a roaring lion, and then appearing in the new part of a dragon who lashes91 the stars with his tail; all these metamorphoses are ineffably92 ludicrous, and calculated to excite inextinguishable laughter. His one serious appearance in the history of Job is overwhelmed by this multitude of comic situations.
Poor Old Nick is on his last legs and cannot last much longer. May his end be peace! That is the least we can wish him. And when he is dead, let us hope he will receive a decent burial. Those to whom he has been the best friend should follow him to the grave. His obsequies, in that case, would be graced by the presence of all the clergy93, and the Burial Service might be read by the Archbishop of Canterbury. Fancy them, burying their dear departed brother the Devil, in the sure and certain hope of a glorious resurrection!

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1
dwarfs
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n.侏儒,矮子(dwarf的复数形式)vt.(使)显得矮小(dwarf的第三人称单数形式) | |
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2
conqueror
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n.征服者,胜利者 | |
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primitive
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adj.原始的;简单的;n.原(始)人,原始事物 | |
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4
nay
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adv.不;n.反对票,投反对票者 | |
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5
sages
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n.圣人( sage的名词复数 );智者;哲人;鼠尾草(可用作调料) | |
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6
eternity
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n.不朽,来世;永恒,无穷 | |
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coeval
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adj.同时代的;n.同时代的人或事物 | |
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durable
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adj.持久的,耐久的 | |
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celestial
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adj.天体的;天上的 | |
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inevitable
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adj.不可避免的,必然发生的 | |
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monarchy
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n.君主,最高统治者;君主政体,君主国 | |
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monarch
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n.帝王,君主,最高统治者 | |
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mighty
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adj.强有力的;巨大的 | |
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14
alas
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int.唉(表示悲伤、忧愁、恐惧等) | |
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15
potent
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adj.强有力的,有权势的;有效力的 | |
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potentate
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n.统治者;君主 | |
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melodrama
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n.音乐剧;情节剧 | |
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miserable
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adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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19
sobriquet
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n.绰号 | |
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20
epithet
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n.(用于褒贬人物等的)表述形容词,修饰语 | |
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21
knave
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n.流氓;(纸牌中的)杰克 | |
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Christian
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adj.基督教徒的;n.基督教徒 | |
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synonym
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n.同义词,换喻词 | |
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schism
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n.分派,派系,分裂 | |
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chronological
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adj.按年月顺序排列的,年代学的 | |
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levity
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n.轻率,轻浮,不稳定,多变 | |
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bantering
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adj.嘲弄的v.开玩笑,说笑,逗乐( banter的现在分词 );(善意地)取笑,逗弄 | |
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28
witchcraft
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n.魔法,巫术 | |
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frightful
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adj.可怕的;讨厌的 | |
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superstition
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n.迷信,迷信行为 | |
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heyday
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n.全盛时期,青春期 | |
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omnipotent
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adj.全能的,万能的 | |
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tinge
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vt.(较淡)着色于,染色;使带有…气息;n.淡淡色彩,些微的气息 | |
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34
utterly
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adv.完全地,绝对地 | |
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35
chapel
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n.小教堂,殡仪馆 | |
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relic
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n.神圣的遗物,遗迹,纪念物 | |
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noted
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adj.著名的,知名的 | |
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reigns
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n.君主的统治( reign的名词复数 );君主统治时期;任期;当政期 | |
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wig
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n.假发 | |
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indictments
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n.(制度、社会等的)衰败迹象( indictment的名词复数 );刑事起诉书;公诉书;控告 | |
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instigated
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v.使(某事物)开始或发生,鼓动( instigate的过去式和过去分词 ) | |
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pious
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adj.虔诚的;道貌岸然的 | |
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devoted
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adj.忠诚的,忠实的,热心的,献身于...的 | |
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mania
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n.疯狂;躁狂症,狂热,癖好 | |
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demon
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n.魔鬼,恶魔 | |
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brawny
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adj.强壮的 | |
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intercourse
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n.性交;交流,交往,交际 | |
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allied
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adj.协约国的;同盟国的 | |
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filthy
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adj.卑劣的;恶劣的,肮脏的 | |
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50
asylums
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n.避难所( asylum的名词复数 );庇护;政治避难;精神病院 | |
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51
predecessor
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n.前辈,前任 | |
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52
expounded
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论述,详细讲解( expound的过去式和过去分词 ) | |
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53
trampled
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踩( trample的过去式和过去分词 ); 践踏; 无视; 侵犯 | |
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54
thighs
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n.股,大腿( thigh的名词复数 );食用的鸡(等的)腿 | |
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55
emblems
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n.象征,标记( emblem的名词复数 ) | |
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56
fecundity
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n.生产力;丰富 | |
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57
deities
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n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
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avenged
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v.为…复仇,报…之仇( avenge的过去式和过去分词 );为…报复 | |
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59
beguiling
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adj.欺骗的,诱人的v.欺骗( beguile的现在分词 );使陶醉;使高兴;消磨(时间等) | |
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60
knights
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骑士; (中古时代的)武士( knight的名词复数 ); 骑士; 爵士; (国际象棋中)马 | |
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ascetic
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adj.禁欲的;严肃的 | |
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creed
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n.信条;信念,纲领 | |
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vengeance
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n.报复,报仇,复仇 | |
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64
retired
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adj.隐退的,退休的,退役的 | |
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65
bard
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n.吟游诗人 | |
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66
majesty
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n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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67
alluded
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提及,暗指( allude的过去式和过去分词 ) | |
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68
epic
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n.史诗,叙事诗;adj.史诗般的,壮丽的 | |
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69
engenders
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v.产生(某形势或状况),造成,引起( engender的第三人称单数 ) | |
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70
dignified
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a.可敬的,高贵的 | |
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71
judgment
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n.审判;判断力,识别力,看法,意见 | |
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72
splendor
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n.光彩;壮丽,华丽;显赫,辉煌 | |
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aver
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v.极力声明;断言;确证 | |
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74
hoof
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n.(马,牛等的)蹄 | |
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75
bartering
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v.作物物交换,以货换货( barter的现在分词 ) | |
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76
illiteracy
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n.文盲 | |
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dissenting
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adj.不同意的 | |
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78
riddles
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n.谜(语)( riddle的名词复数 );猜不透的难题,难解之谜 | |
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79
discourses
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论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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80
salvation
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n.(尤指基督)救世,超度,拯救,解困 | |
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81
plight
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n.困境,境况,誓约,艰难;vt.宣誓,保证,约定 | |
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82
census
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n.(官方的)人口调查,人口普查 | |
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83
pebbles
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[复数]鹅卵石; 沙砾; 卵石,小圆石( pebble的名词复数 ) | |
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84
lugging
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超载运转能力 | |
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85
pinnacle
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n.尖塔,尖顶,山峰;(喻)顶峰 | |
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86
squinted
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斜视( squint的过去式和过去分词 ); 眯着眼睛; 瞟; 从小孔或缝隙里看 | |
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87
preposterous
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adj.荒谬的,可笑的 | |
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miraculously
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ad.奇迹般地 | |
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89
herd
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n.兽群,牧群;vt.使集中,把…赶在一起 | |
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90
watery
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adj.有水的,水汪汪的;湿的,湿润的 | |
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91
lashes
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n.鞭挞( lash的名词复数 );鞭子;突然猛烈的一击;急速挥动v.鞭打( lash的第三人称单数 );煽动;紧系;怒斥 | |
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92
ineffably
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adv.难以言喻地,因神圣而不容称呼地 | |
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93
clergy
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n.[总称]牧师,神职人员 | |
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