OF THE NAMES OF REPROACH WHICH THE JEWS, INFIDELS, AND HERETICS CAST UPON THE CHRISTIANS4.
"Besides the names already spoken of, there were some other reproachful names cast upon them by their adversaries5, which it will not be improper6 here to mention. The first of these was Nazarens, a
* The edition from which these Extracts are taken it in one
vol. 8vo, London, 1708, and begins at p. 13.
[97]
name of reproach given them first by the Jews, by whom they are styled the sect7 of the Nazarens, Acts xxiv. 5. There was indeed a particular heresy9, who called themselves [—Greek—]: and Epiphanius* thinks the Jews had a more especial spite at them, because they were a sort of Jewish apostates10, who kept circumcision and the Mosaical rites11 together with the Christian religion: and therefore, he says, they were used to curse and anathematize them three times a day, morning, noon, and evening, when they met in their synagogues to pray, in this direful form of execration,' [—Greek—], 'Send thy curse, O God, upon the Nazarens.' But St. Jerome** says this was levelled at Christians in general, whom they thus anathematized under the name of Nazarens. And this seems most probable, because both as St. Jerome*** and Epiphanius himself**** observe, the Jews termed all Christians by way of reproach, Nazarens. And the Gentiles took it from the Jews, as appears from that of
* Epiphan. Haer. 29. n. 9.
** Hieron. Com. in Esa. xlix. t 5. p. 178. Ter per tingulos
dies sub nomine Nazaienorum maledicunt in synagogis suis.
*** Id. de loc. Hebr. t. 3. p. 289. Nos apnd veterei? quasi
opprobrio Nazaraei dicebamur, quos nunc Christianos vocant.
**** Epiphan. ibid.
[98]
Datianus the praetor in Prudentius*, where speaking to the Christians he gives them the name of Nazarens. Some** think the Christians at first were very free to own this name, and esteemed13 it no reproach, till such time as the heresy of the Nazarens broke out, and then in detestation of that heresy they forsook14 that name, and called themselves Christians. Acts xi. 26. But whether this be said according to the exact rules of chronology, I leave those that are better skilled to determine.
Another name of reproach was that of Galil?ans, which was Julian's ordinary style, whenever he spake of Christ or Christians. Thus in his Dialogue with old Maris a blind Christian bishop15, mentioned by Sozomen***, he told him by way of scoff16, "Thy Galil?an God will not cure thee." And again, in his epistle**** to Arsacius high-priest of Galatia, "The Galil?ans maintain their own poor and ours also." The like may be observed in Socrates(v), Theodoret (vi),
Vos Nazareni assistite,
Rudemque ritum spernite.
Id. Hymno 9. de Rom. Mart.
** Junius, Parallel, lib. 1. c. 8. Godwyn, Jew.
Rites, lib. 1. c. 8.
*** Sozom. lib. 5. c. 4.
**** A p. Sozom. lib. 5. c. 16.
(v) Socrat. lib. 3. c. 12.
(vi) Theodor. lib. 3. c 7. & 31.
[99]
Chrysostom*, and Gregory Nazianzen**, who adds, that he not only called them Galil?ans himself, but made a law that no one should call them by any other name; thinking thereby18 to abolish the name of Christians.
They also called them Atheists, and their religion the Atheism19 or Impiety20, because they derided22 the worship of the heathen gods. Dio*** says, Acilius
Glabrio was put to death for atheism, meaning the Christian religion. And the Christian apologists, Athenagoras**** Justin Martyr23(v), Arnobius(vi), and others, reckon this among the crimes which the heathens usually lay to their charge. Eusebius says(vii) the name was become so common, that when the persecuting24 magistrates25 would oblige a Christian to renounce26 his religion, they bade him abjure27 it in this form, by saying among other things, [—Greek—] 'Confusion to the atheists, Away with the impious,' meaning the Christians.
* Chrys. Horn. 63. torn. 5.
** Naz. i. Invectiv.
*** Dio in Domitian.
(v) Just. Apol. i. p. 47.
(vi) Arnob. lib. i.
(vii) Euseb. lib. iv. c. 15.
(viii) Hieron. Ep. 10. ad Furiara. Ubicunque viderint
[100]
wheresoever they saw a Christian, they would presently cry out, '[—Greek—], 'Behold30 a Grecian impostor.' This was the character which the Jews gave our Saviour31, [—Greek—]' that deceiver*, Matt, xxvii. 63. And Justin Martyr** says, they endeavoured to propagate it to posterity32, sending their apostles or emissaries from Jerusalem to all the synagogues in the world, to bid them beware of a certain impious, lawless sect, lately risen up under one Jesus, a Galil?an impostor. Hence Lucian*** took occasion in his blasphemous33 raillery to style him The crucified sophister. And Celsus**** commonly gives him and his followers34 the name of [—Greek—] 'deceivers.' So Asclepiades the judge in Prudentius**** compliments them with the appellation35 of sophisters; and Ulpian(v) proscribes36 them in a law by the name of impostors.
The reason why they added the name of Greeks
* Christianum, statim illud de Trivio, [—Greek—] vocant
Impostorem.
** Justin. Dial. c. Tryph. p. 335.
*** Lucian. Peregrin.
**** Cels. ap. Orig. lib. i. et lib. 6.
(v) Prudent. [—Greek—]. Carm. 9. de Romano Marty. Quis hos
Sophistas error invexit novus, &c.
(vi) Digest, lib. 50. tit. 13. c 1. Si incantavit, si in-
precatus est, si (ut vulgari verbo Impostoruxn utar) si
exorcisavit
[101]
to that of impostors, was (as learned men* conjecture) because many of the Christian philosophers took upon them the Grecian or philosophic37 habit, which was the [—Greek—] or pallium: whence the Greeks were called Pallitati, as the Romans were called Togati, or Gens togata, from their proper habit, which was the toga. Now it being some offence to the Romans to see the Christians quit the Roman gown, to wear the Grecian cloak; they thence took occasion, to mock and deride21 them with the scurrilous38 names of Greeks, and Grecian impostors. Tertullian s book de Pallio was written to show the spiteful malice39 of this foolish objection.
But the heathens went one step further in their malice; and because our Saviour and his followers did many miracles, which they imputed40 to evil arts and the power of magic, they therefore generally declaimed against them as magicians, and under that character exposed them to the fury of the vulgar. Celsus** and others pretended that our Saviour studied magic in Egypt: and St. Austin*** says, it was generally believed among the heathens, that he
56. n. 11.
** Origen. cont. Cels. lib. 2. Arrobius, lib. 1. p. 36.
*** Aug. de Consensu Evang. lib. 1. c. 9.
[102]
wrote some books about magic too, which he delivered to Peter and Paul for the use of his disciples42. Hence it was that Suetonius* speaking in the language of his party, calls the Christians Genus hominum superstionis maleficae, 'the men of the magical superstition43.' As Asclepiades the judge in Prudentius** styles St. Romanus the martyr, Arch-magician.
And St. Ambrose observes in the Passion of St. Agnes*** how the people cried out against her, 'Away with the sorceress! Away with the enchanter! 'Nothing being more common than to term all Christians, especially such as wrought44 miracles, by the odious45 name of sorcerers and magicians.'
The New Superstition was another name of reproach for the Christian religion. Suetonius gives it that title****, and Pliny and Tacitus add to it(v) the opprobrious46 terms of wicked and unreasonable47
* Sueton. Neron. c. 16.
su m m us hic nobis Magus illudit.
*** Ambr. Serm. 90. in S. Agnen. Tolle Magam! Tolle
Maleticam!
**** See Kortholt de Morib. Christ, c. 4.
(v) Sueton. Nero. c. 16.
(vi) Plin. lib. 10. ep. 97. Nihil aliud inveni, quam
superstitionem pravam et immodicara. Tacit. Annal. 15. c.
44. Exitiabilis superstitio.
[103]
superstition. By which name also Nero triumphed over it in his trophies49 which he set up at Rome, when he had harassed50 the Christians with a most severe persecution51. He gloried that he had purged52 the country of robbers, and those that obtruded53 and inculcated the new superstition* upon mankind. By this, there can be no doubt he meant the Christians, whose religion is called the superstition in other inscriptions54 of the like nature. See that of Diocletian cited in Baronius, Ann. 304. from Occo. "Superstitione Christianorum ubique deleta," &c.
Not much unlike this was that other name which Porphyry** and some others give it, when they call it the barbarous, new, and strange religion. In the acts of the famous martyrs55 of Lyons, who suffered under Antoninus Pius, the heathens scornfully insult it with this character. For having burnt the martyrs to ashes, and scattered56 their remains57 into the river Rhone, they said, they did it 'to cut off their hopes of a resurrection, upon the
* Inscript. Antiq. ad Calcem Sueton. Oxon. NERONI. CLAUD.
CAIS. AUG. PONT. MAX. OB. PROVING. LATRONIB. ET. HIS. QUI.
NOVAM. GENERI. HUM. SUPERSTITION. INCULCAB. PURGAT.
** Ap. Euseb. Hist Eccl, lib* 6, c 19, [—Greek—]
[104]
strength of which they sought to obtrude* the new and strange religion upon mankind. But now let us see whether they will rise again, and whether their God can help and deliver them out of our hands.'
Celsus gives them the name of Sibyllists**, because the Christians in their disputes with the heathens sometimes made use of the authority of Sibylla their own prophetess against them; whose writing they urged with so much advantage to the Christian cause, and prejudice to the heathen, that Justin Martyr*** says, the Roman governors made it death for any one to read them, or Hystaspes, or the writings of the prophets.
They also reproached them with the appellation of [—Greek—], 'self-murderers,' because they readily offered themselves up to martyrdom, and cheerfully underwent any violent death, which the heathens could inflict58 upon them. With what eagerness they courted death, we learn not only from the Christian writers**** themselves, but from the testimonies59
* Act. Mart. Lugd. ap. Euseb. lib. 5. c. 1. [—Greek—]
** Origen. c. Cels. lib. 5. p. 272.
*** Just Apol. 2. p. 82.
9. p. 384.
[105]
of the heathens* concerning them. Lucian** says they not only despised death, but many of them voluntarily offered themselves to it, out of a persuasion60 that they should be made immortal61 and live forever. This he reckons folly62, and therefore gives them the name of [—Greek—], 'The miserable63 wretches64, that threw away their lives,' In which sense Porphyry*** also styles, the Christian religion, [—Greek—] the barbarous boldness.' As Arrjus Antoninus**** terms the professors of it, [—Greek—], The stupid wretches, that had such a mind to die; and the heathen in Minucius(v), homines deploratae ac desperate factionis, 'the men of the forlorn and desperate faction65.' All which agrees with the name Biothanati, or Biaeothanati, as Baronius(vi) understands it* Though it may signify not only self-murderers, but (as a learned critic(xii) notes) men that expect to live after death. In which sense the heathens probably might use it likewise to ridicule66 the Christian doctrine67 of the resurrection; on which, they
* Arrius Antonin. ap. Tertul. ad Scap. c. 4. Tiberias, in
** Lucian. de Mort Peregrin.
*** Porphyr. ap. Euseb. Hist Eccl. 1. 6. c 19.
**** Tertul. ibid.
(v) Minuc. Octav. p. 25.
(vi) Baron, an. 138. n. 5.
(vii) Suicer. Thesaur. Ecclesiast 1.1. p. 690.
[106]
knew, all their fearless and undaunted courage was founded. For so the same heathen in Minucius endeavours to expose at once both their resolution and their belief: "O strange folly, and incredible madness!" says he; "they despise all present torments69, and yet fear those that are future and uncertain: they are afraid of dying after death, but in the mean time do not fear to die. So vainly do they flatter themselves, and allay71 their fears, with the hopes of some reviving comforts after death." For one of these reasons then they gave them the name of Biothanati,
which word expressly occurs in some of the acts of the ancient martyrs. Baronius observes* out of Bede's Martyrology, that when the seven sons of Symphorosa were martyred under Hadrian, their bodies were all cast into one pit together, which the temple-priests named from them, Ad Septem Biothanatos, 'The grave of the seven Biothanati.'
For the same reasons they gave them the names of Parabolarii and Desperati, 'The bold and desperate men.' The Parabolarii, or Parabolani among the Romans were those bold adventurous72 men, who hired out themselves to fight with wild beasts upon the stage or amphitheatre, whence they had also the name of Bestiarii, and Confectores. Now because the
* Baron, an. 138. n. 5.
[107]
Christians were put to fight for their lives in the same manner, and they rather chose to do it than deny their religion, they therefore got the name of Paraboli and Parabolani: which, though it was intended as a name of reproach and mockery, yet the Christians were not unwilling73 to take to themselves, being one of the truest characters that the heathens ever gave them. And therefore they sometimes gave themselves this name by way of allusion74 to the Roman Paraboli. As in the Passion of Abdo and Senne* in the time of Valerian, the martyrs who were exposed to be devoured75 by wild beasts in the amphitheatre, are said to enter, 'ut audacissimi Parabolani,' as most resolute76 champions, that despised their own lives for their religion's sake. But the other name of Desperati they rejected as a calumny77, retorting it back upon their adversaries, who more justly deserved it. "Those," says Lactantius***, "who set a value upon their faith, and will not deny their God, they first torment70 and butcher with all their might, and then call them desperados, because they will not spare their bodies: as if any thing could be more desperate, than to torture and tear in pieces those whom you cannot but know to be innocent."
* Acta Abdon. et Sennes ap. Suicer.
corpori suo minime parcunt, &c.
[108]
Tertullian mentions another name, which was likewise occasioned by their sufferings. The martyrs which were burnt alive, were usually tied to a board or stake of about six foot long, which the Romans called semaxis; and then they were surrounded or covered with faggots of small wood, which they called sarmenia. From this their punishment, the heathens, who turned every thing into mockery, gave all Christians the despiteful name of Sarmentitii and Semaxii*.
The heathen in Minucius*** takes occasion also to reproach them under the name of the sculking generation, or the men that loved to prate80 in corners and the dark. The ground of which scurrilous reflection was only this, that they were forced to hold their religious assemblies in the night to avoid the fury of the persecutions. Which Celsus**** himself owns, though otherwise prone81 enough to load them with hard names and odious reflections.
The same heathen in Minucius gives them one
* Tertul. Apol. t, 50. Licet nunc Sarmentitios et Semaxios
sarmentorum ambitu exurimur.
** Minuc. Octav. p. 25. Latebrosa et lucifugax natio, in
publicum muta, in angulis garrula.
*** Origen. c. Cel. lib. 1. p. 5.
[109]
scurrilous name more, which it is not very easy to guess the meaning of. He calls them Plautinians*,—homines Plautin? prosapi?. Rigaltius** takes it for a ridicule upon the poverty and simplicity82 of the Christians, whom the heathens commonly represented as a company of poor ignorant mechanics, bakers84, tailors, and the like; men of the same quality with Plautus, who, as St. Jerome*** observes, was so poor, that at a time of famine he was forced to hire out himself to a baker83 to grind at his mill, during which time he wrote three of his Plays in the intervals85 of his labour. Such sort of men Coecilius says the Christians were; and therefore he styles Octavius in the dialogue, homo Plautin? prosapi? et pistorum pr?cipuus, 'a Plautinian, a chief man among the illiterate86 bakers,' but no philosopher. The same reflection is often made by Celsus. "You shall see," says he****, "weavers87, tailors,fullers, and the most illiterate and rustic88 fellows, who dare not speak a word before wise men, when they can get a company of children and silly women together, set up to teach strange paradoxes89 amongst
* Minuc. p. 37. Quid ad h?c audet Octavius homo Plautin?
Prosapi?, ut Pistorum pr?cipuus ita postremus
Philosophorum?
** Rigalt. in loc.
*** Hieron. Chronic, an. 1. Olymp. 145.
**** Origen. c Cels. lib. 3. p. 144.
[110]
them." "This is one of their rules," says he again*,—"Let no man that is learned, wise, or prudent come among us; but if any be unlearned, or a child, or an ideot, let him freely come. So they openly declare, that none but fools and sots, and such as want sense, slaves, women, and children, are fit disciples for the God they worship***."
Nor was it only the heathens that thus reviled90 them, but commonly every perverse91 sect among the Christians had some reproachful name to cast upon them. The Novatian party called them Cornelieans*** because they communicated with Cornelius bishop of Rome, rather than with Novatianus his antagonist92. They also termed them Apostates, Capitolins, Synedrians, because**** they charitably decreed in their synods to receive apostates, and such as went to the Capitol to sacrifice, into their communion again upon their sincere repentance93. The Nestorians(v) termed the orthodox Cyrillians; and the Arians(vi) called them Eustathians and
* Origen. c. Cels. lib. 3. p. 137. f See the preceding
Facian. Ep. 2. ad Sympronian. || Ep. Legat. Schismat ad suos
lib, 6. c. 21.
[111]
Paulinions, from Eustathius and Paulin us bishops95 of Antioch. As also Homousians, because they kept to the doctrine of the [—Greek—], which declared the Son of God to be of the same substance with the Father. The author of the Opus Imperfection on St. Matthew, under the name of Chrysostom*, styles them expressly, H?resis Homoousianorum,' the heresy of the Homoousians.' And so Serapion in his conflict with Arnobius** calls them Homousianates,which the printed copy reads corruptly96 Homuncionates, which was a name for the Nestorians.
The Cataphrygians or Montanists commonly called the orthodox [—Greek—], 'carnal'; because they rejected the prophecies and pretexted inspirations of Montanus, and would not receive his rigid97 laws about fasting, nor abstain98 from second marriages, and observe four Lents in a year, &c. This was Tertullian's ordinary compliment to the Christians in all his books** written after he was fallen into the errors of Montanus. He calls his own party the spiritual, and the orthodox the carnal: and
* Opus Imperf. Horn. 48.
** Conflict. Arnob. et Serap. ad cakem Iren?i, p. 519.
*** Tertul. adv. Prax. c. 1. Nos quidem agnitio Paracleti
disjunxit à Psychicis. Id. de Monogam. c. 1. Haeretici
nuptias auferunt, Psychici ingerunt. See also c. 11. and 16.
[112]
some of his books* are expressly entitled, Adversus Psychicos. Clemens Alexandrinus** observes, the same reproach was also used by other heretics beside the Montanists. And it appears from Iren?us, that this was an ancient calumny of the Valent?n?ans, who styled themselves the spiritual and the perfect, and the orthodox the secular99 and carnal***, who had need of abstinence and good works, which were not necessary for them that were perfect.
The Millenaries styled them Allegorists, because they expounded100 the prophecy of the saints reigning101 a thousand years with Christ, (Rev. xx. 4.) to a mystical and allegorical sense. Whence Euseubius**** observes of Nepos the Egyptian bishop, who wrote for the Millenium, that he entitled his book, [—Greek—], 'A confutation of the Allegorists.'
Aetius the Arian gives them the abusive name of [—Greek—]; by which he seems to intimate, that their religion was but temporary, and would
* De Jejuniis adv. Psychicos. De Pudicitia, &c.
** Clem. Alex. Strom, lib. 4. p. 511.
*** Iren. lib. 1. c 1. p. 29. Nobis quidem, quos Psychicos
vocant, et de s?culo esse dicunt, necessarian) con-
tinentiam, &c.
**** Euseb. lib. 7. c. 24.
[113]
shortly have an end; whereas the character was much more applicable to the Arians themselves, whose faith was so lately sprung up in the world; as the author of the dialogues de Trinitate, under the name of Athanasius, who confutes Aetius *, justly retorts upon him.
The Manichees, as they gave themselves the most glorious names of Electi, Macarii, Catharist?, mentioned by St. Austin**; so they reproached the Catholics with the most contemptible103 name of Simplices, 'ideots,' which is the term that Manich?us himself used in his dispute*** with Archelaus, the Mesopotamian bishop, styling the Christian teachers, Simpliciorum magistri, 'guides of the simple;' because they could not relish104 his execrable doctrine concerning two principles of good and evil.
The Apollinarians were no less injurious to the Catholics, in fixing on them the odious name of Anthropolatr?, 'man-worshippers'; because they maintained that Christ was a perfect man, and had a reasonable soul and body, of the same nature with ours; which Apollinarius denied. Gregory
* Athan. Dial. 2. de Trinit. t. 2. p. 193.
** Aug. de H?r. c. 46.
*** Archel. Disp. adv. Manichaeum adcalcem Sozomen. Ed.
Vales, p. 197.
[114]
Nazianzen* takes notice of this abuse, and sharply replies to it; telling the Apollinarians, that they themselves much better deserved the name of Sarcolatr?, 'flesh-worshippers': for if Christ had no human soul, they must be concluded to worship his flesh only.
The Origenians, who denied the truth of the resurrection, and asserted that men should have only aerial and spiritual bodies in the next world, made jests upon the Catholics, because they maintained the contrary, that our bodies should be the same individual bodies, and of the same nature that they are now, with flesh and bones, and all the members in the same form and structure, only altered in quality, not in substance. For this they gave them the opprobrious names of Simplices and Philosarc?**, 'ideots' and 'lovers of the flesh'; Carnei, Animales, Jumenta, 'carnal, sensual, animals'; Lutei, 'earthy', Pilosiot?***, which Erasmus's edition reads
* Naz. Ep. 1. ad Cledon.
** Hieron. Ep. 61. ad Pammach. t. 2. p. 171. Nos Simplices
et Philosarcas dicere, quod eadem ossa, et sanguis, et caro,
id est, vultus et membra, totiusque compago corporis
resurgat in novissima die.
*** Id. Ep. 65, ad Pam. et Ocean, de Error. Orig. p. 192.
Pelusiotas (leg. Pilosiotas) nos appellant, et Luteos,
Animalesque, et Cameos, quod non recipiamus ea quae Spiritus
sunt.
[115]
corruptly Pelusiot?, instead of Pilonot?; which seems to be a name formed from pili, (hair); because the Catholics asserted, that the body would rise perfect in all its parts, even with the hair itself to beautify and adorn105 it.
But of all others the Luciferians gave the church the rudest language; styling her the brothel-house, and synagogue of Antichrist and Satan; because she allowed those bishops to retain their honour and places, who were cajoled by the Arians to subscribe106 the fraudulent confession107 of the Council of Ariminum. The Luciferian in St. Jerome runs out in this manner against the church; and St. Jerome says, he spake but the sense of the whole party, for this was the ordinary style and language of all the rest.—Hieron. Dial. adv. Lucifer, t. ii. p. 135."
Thus far Bingham: to whose extracts may appropriately be added, what the Emperor Julian says reproachfully of the Christians, in the fragments which Cyril has preserved of his Treatise108 against them. "You do not take notice (says he) whether any mention is made by the Jews of holiness; but you emulate109 their rage and their bitterness, overturning temples and altars, and cutting the throats, not only of those who remain firm in paternal110
[116]
institutes, but also of those heretics who are equally erroneous with yourselves, and who do not lament111 a dead body [i. e. the body of Christ] in the same manner as you do*. For neither Jesus nor Paul exhorted112 you to act in this manner. But the reason is, that neither did they expect that you would ever arrive at the power which you have obtained. For they were satisfied if they could deceive maidservants and slaves, and through these married women, and such men as Cornelius and Sergius; among whom if you can mention one that was at that time an illustrious character, (and these things were transacted113 under the reign102 of Tiberius or Claudius) believe that I am a liar114 in all things**."
Trinitarians.
** Vid. Cyril, apud Spanh.
THE END.
点击
收听单词发音
收听单词发音 |
1
antiquities
|
|
| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
参考例句： |
|
|
|
|
2
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
3
pro
|
|
| n.赞成，赞成的意见，赞成者 | |
参考例句： |
|
|
|
|
4
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
5
adversaries
|
|
| n.对手，敌手( adversary的名词复数 ) | |
参考例句： |
|
|
|
|
6
improper
|
|
| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
参考例句： |
|
|
|
|
7
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
8
par
|
|
| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
参考例句： |
|
|
|
|
9
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
10
apostates
|
|
| n.放弃原来信仰的人( apostate的名词复数 )；叛教者；脱党者；反叛者 | |
参考例句： |
|
|
|
|
|
11
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
12
prudent
|
|
| adj.谨慎的，有远见的，精打细算的 | |
参考例句： |
|
|
|
|
13
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： |
|
|
|
|
14
forsook
|
|
| forsake的过去式 | |
参考例句： |
|
|
|
|
15
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
16
scoff
|
|
| n.嘲笑，笑柄，愚弄；v.嘲笑，嘲弄，愚弄，狼吞虎咽 | |
参考例句： |
|
|
|
|
17
hymn
|
|
| n.赞美诗，圣歌，颂歌 | |
参考例句： |
|
|
|
|
18
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
19
atheism
|
|
| n.无神论，不信神 | |
参考例句： |
|
|
|
|
20
impiety
|
|
| n.不敬；不孝 | |
参考例句： |
|
|
|
|
21
deride
|
|
| v.嘲弄，愚弄 | |
参考例句： |
|
|
|
|
22
derided
|
|
| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
23
martyr
|
|
| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
参考例句： |
|
|
|
|
24
persecuting
|
|
| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
参考例句： |
|
|
|
|
25
magistrates
|
|
| 地方法官，治安官( magistrate的名词复数 ) | |
参考例句： |
|
|
|
|
26
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
27
abjure
|
|
| v.发誓放弃 | |
参考例句： |
|
|
|
|
28
con
|
|
| n.反对的观点，反对者，反对票，肺病；vt.精读，学习，默记；adv.反对地，从反面；adj.欺诈的 | |
参考例句： |
|
|
|
|
29
noted
|
|
| adj.著名的，知名的 | |
参考例句： |
|
|
|
|
30
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
31
saviour
|
|
| n.拯救者，救星 | |
参考例句： |
|
|
|
|
32
posterity
|
|
| n.后裔，子孙，后代 | |
参考例句： |
|
|
|
|
33
blasphemous
|
|
| adj.亵渎神明的，不敬神的 | |
参考例句： |
|
|
|
|
34
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
35
appellation
|
|
| n.名称，称呼 | |
参考例句： |
|
|
|
|
36
proscribes
|
|
| v.正式宣布（某事物）有危险或被禁止( proscribe的第三人称单数 ) | |
参考例句： |
|
|
|
|
|
37
philosophic
|
|
| adj.哲学的，贤明的 | |
参考例句： |
|
|
|
|
38
scurrilous
|
|
| adj.下流的，恶意诽谤的 | |
参考例句： |
|
|
|
|
39
malice
|
|
| n.恶意，怨恨，蓄意；[律]预谋 | |
参考例句： |
|
|
|
|
40
imputed
|
|
| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
41
baron
|
|
| n.男爵；(商业界等)巨头，大王 | |
参考例句： |
|
|
|
|
42
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： |
|
|
|
|
43
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
44
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
45
odious
|
|
| adj.可憎的，讨厌的 | |
参考例句： |
|
|
|
|
46
opprobrious
|
|
| adj.可耻的，辱骂的 | |
参考例句： |
|
|
|
|
47
unreasonable
|
|
| adj.不讲道理的，不合情理的，过度的 | |
参考例句： |
|
|
|
|
48
tandem
|
|
| n.同时发生；配合；adv.一个跟着一个地；纵排地；adj.（两匹马）前后纵列的 | |
参考例句： |
|
|
|
|
49
trophies
|
|
| n.（为竞赛获胜者颁发的）奖品( trophy的名词复数 )；奖杯；（尤指狩猎或战争中获得的）纪念品；（用于比赛或赛跑名称）奖 | |
参考例句： |
|
|
|
|
50
harassed
|
|
| adj. 疲倦的，厌烦的 动词harass的过去式和过去分词 | |
参考例句： |
|
|
|
|
51
persecution
|
|
| n. 迫害,烦扰 | |
参考例句： |
|
|
|
|
52
purged
|
|
| 清除（政敌等）( purge的过去式和过去分词 )； 涤除（罪恶等）； 净化（心灵、风气等）； 消除（错事等）的不良影响 | |
参考例句： |
|
|
|
|
53
obtruded
|
|
| v.强行向前，强行，强迫( obtrude的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
54
inscriptions
|
|
| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
参考例句： |
|
|
|
|
55
martyrs
|
|
| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
参考例句： |
|
|
|
|
56
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
|
57
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
58
inflict
|
|
| vt.(on)把…强加给，使遭受，使承担 | |
参考例句： |
|
|
|
|
59
testimonies
|
|
| （法庭上证人的）证词( testimony的名词复数 )； 证明，证据 | |
参考例句： |
|
|
|
|
60
persuasion
|
|
| n.劝说；说服；持有某种信仰的宗派 | |
参考例句： |
|
|
|
|
61
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
62
folly
|
|
| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
参考例句： |
|
|
|
|
63
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
64
wretches
|
|
| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
参考例句： |
|
|
|
|
65
faction
|
|
| n.宗派，小集团；派别；派系斗争 | |
参考例句： |
|
|
|
|
66
ridicule
|
|
| v.讥讽，挖苦；n.嘲弄 | |
参考例句： |
|
|
|
|
67
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
68
chronic
|
|
| adj.(疾病)长期未愈的，慢性的；极坏的 | |
参考例句： |
|
|
|
|
69
torments
|
|
| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
参考例句： |
|
|
|
|
70
torment
|
|
| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
参考例句： |
|
|
|
|
71
allay
|
|
| v.消除，减轻(恐惧、怀疑等) | |
参考例句： |
|
|
|
|
72
adventurous
|
|
| adj.爱冒险的；惊心动魄的，惊险的，刺激的 | |
参考例句： |
|
|
|
|
73
unwilling
|
|
| adj.不情愿的 | |
参考例句： |
|
|
|
|
74
allusion
|
|
| n.暗示，间接提示 | |
参考例句： |
|
|
|
|
75
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： |
|
|
|
|
76
resolute
|
|
| adj.坚决的，果敢的 | |
参考例句： |
|
|
|
|
77
calumny
|
|
| n.诽谤，污蔑，中伤 | |
参考例句： |
|
|
|
|
78
instil
|
|
| v.逐渐灌输 | |
参考例句： |
|
|
|
|
79
axis
|
|
| n.轴，轴线，中心线；坐标轴，基准线 | |
参考例句： |
|
|
|
|
80
prate
|
|
| v.瞎扯，胡说 | |
参考例句： |
|
|
|
|
81
prone
|
|
| adj.(to)易于…的，很可能…的；俯卧的 | |
参考例句： |
|
|
|
|
82
simplicity
|
|
| n.简单，简易；朴素；直率，单纯 | |
参考例句： |
|
|
|
|
83
baker
|
|
| n.面包师 | |
参考例句： |
|
|
|
|
84
bakers
|
|
| n.面包师( baker的名词复数 )；面包店；面包店店主；十三 | |
参考例句： |
|
|
|
|
85
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： |
|
|
|
|
86
illiterate
|
|
| adj.文盲的；无知的；n.文盲 | |
参考例句： |
|
|
|
|
87
weavers
|
|
| 织工，编织者( weaver的名词复数 ) | |
参考例句： |
|
|
|
|
88
rustic
|
|
| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
参考例句： |
|
|
|
|
89
paradoxes
|
|
| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
参考例句： |
|
|
|
|
90
reviled
|
|
| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
91
perverse
|
|
| adj.刚愎的；坚持错误的，行为反常的 | |
参考例句： |
|
|
|
|
92
antagonist
|
|
| n.敌人，对抗者，对手 | |
参考例句： |
|
|
|
|
93
repentance
|
|
| n.懊悔 | |
参考例句： |
|
|
|
|
94
cod
|
|
| n.鳕鱼；v.愚弄；哄骗 | |
参考例句： |
|
|
|
|
95
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： |
|
|
|
|
96
corruptly
|
|
| 腐败（堕落）地，可被收买的 | |
参考例句： |
|
|
|
|
97
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
参考例句： |
|
|
|
|
98
abstain
|
|
| v.自制，戒绝，弃权，避免 | |
参考例句： |
|
|
|
|
99
secular
|
|
| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
参考例句： |
|
|
|
|
100
expounded
|
|
| 论述，详细讲解( expound的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
101
reigning
|
|
| adj.统治的，起支配作用的 | |
参考例句： |
|
|
|
|
102
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
103
contemptible
|
|
| adj.可鄙的，可轻视的，卑劣的 | |
参考例句： |
|
|
|
|
104
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： |
|
|
|
|
105
adorn
|
|
| vt.使美化，装饰 | |
参考例句： |
|
|
|
|
106
subscribe
|
|
| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
参考例句： |
|
|
|
|
107
confession
|
|
| n.自白，供认，承认 | |
参考例句： |
|
|
|
|
108
treatise
|
|
| n.专著；(专题)论文 | |
参考例句： |
|
|
|
|
109
emulate
|
|
| v.努力赶上或超越，与…竞争；效仿 | |
参考例句： |
|
|
|
|
110
paternal
|
|
| adj.父亲的，像父亲的，父系的，父方的 | |
参考例句： |
|
|
|
|
111
lament
|
|
| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
参考例句： |
|
|
|
|
112
exhorted
|
|
| v.劝告，劝说( exhort的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
113
transacted
|
|
| v.办理（业务等）( transact的过去式和过去分词 )；交易，谈判 | |
参考例句： |
|
|
|
|
114
liar
|
|
| n.说谎的人 | |
参考例句： |
|
|
|
|
115
alludes
|
|
| 提及，暗指( allude的第三人称单数 ) | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |