The popular idea of Mormonism is that the peculiar1 feature which distinguishes it from all other Christian2 sects3 is Polygamy. To a certain extent this is, of course, true; but it is only a partial statement of the truth. If Polygamy were to be relinquished4, it would still be found that Mormonism had really very little in common with other sects, and very much that was completely antagonistic5 to them.
The confession6 of faith published by Joseph Smith during his lifetime would certainly deceive an uninitiated person; and it was in consequence of the ambiguity7 of that very document that so many unsuspecting persons were from the beginning of Mormonism led astray by the teachings of the Missionaries8. The convert was told that the Mormon faith proclaimed the existence of one true God, but he was not told that Father Adam was that deity9, and that he is “like a well-to-do farmer.” He was told that Christ was the Son of God, but he was not taught that the Virgin10 Mary was “the lawful11 wife of God the Father,” and that “He intended after the resurrection to take her again, as one of His own wives, to raise up immortal12 spirits in eternity13. He was told of faith in a Saviour14, he was not told that men were the only saviours15 of their wives, and that unless a woman pleased her husband, and was obedient and was saved by him, she could not be saved at all. He was told that the Saints believed in the Holy Ghost, but he was not told that “The Holy Ghost is a man; he is one of the sons of our Father and our God.... You think our Father and our God is not a lively, sociable16, and cheerful man; He is one of the most lively men that ever lived!”
And yet, although such fearful and shocking blasphemy17 was, of course, hidden from the convert whom it was desirable to impress with the idea that Mormonism was only a development of Christianity, it was openly taught in the sermons in[225] the Tabernacle before thousands of people, and inculcated in the writings of the highest authorities. The passages which I have just quoted, were preached in public, were taken down in shorthand were revised under the superintendence of Brigham Young or one of the chief leaders, were then printed and published in Salt Lake City, and afterwards reprinted in another form.
The verbal repetition of such blasphemy as this would be simply painful and disgusting to any right-minded person. I shall therefore endeavour to give an idea of some of these outrageous20 doctrines22 without entering too closely into details. Should the reader, however, wish to search and see for him self, I refer him to the Journals of Discourses23, the files of the Church papers, and the publications of the Mormon writers generally.
One of the first innovations upon the received faith of ordinary Christians24 was the doctrine21 of Polytheism. There can be no doubt that, even in Joseph’s time, that doctrine was taught, although, as in the case of Polygamy, all knowledge of it was kept from every one but the initiated—the “strong men” who could be entrusted25 with the inner secrets of the church leaders. That such a doctrine, however, was beginning, even then, to form part of the faith of the Saints, may be seen in the following lines upon the occasion of the Prophet’s murder:—
“Unchanged in death, with a Saviour’s love,
He pleads their cause in the courts above.
His home’s in the sky, he dwells with the Gods,
Far from the furious rage of mobs!
...
He died! he died for those he loved;
Many other instances, even stronger than this, could easily be given.
The Mormon idea of the other world, while in some respects it differed from the teachings of certain modern “Spiritualists,” was not altogether dissimilar. The soul was said to be immortal, and it had three stages of existence. The first was purely28 spiritual—the state of the soul before it came into this world. Spirits in that condition were not perfect, they must first take a fleshly body, and pass through the trials of life, before they could attain29 to the highest state of existence. Hence it was a solemn duty, as well as their highest privilege, for men to practise polygamy:—their duty, as by this means,[226] and by this alone, the yet imperfect souls now waiting to come into this world could ever hope to be admitted into the “Celestial30 Kingdom;”—and a privilege,—as all the souls whom they thus assisted to emigrate would form their own “Kingdoms” in eternity, over which, as kings and priests, they would reign27 for ever and ever.
The second stage of the soul’s existence is the mortal; with which we all are sadly well acquainted. The third is the condition subsequent to the Resurrection, when they believe the flesh and bones will form the raised body, but the blood will not be there; for the blood is the principle of corrupt31 life, and therefore another spirit supplies its place in heaven. That Christ partook of some broiled32 fish and part of a honeycomb is evident from Holy Scripture33; the Mormons therefore teach that heaven will be very much the same as earth, only considerably34 improved. We shall not marry there or be given in marriage; hence it is necessary for us to marry here, and to marry as much as we can, for then in heaven a man will take the wives whom he married on earth, or who have been sealed to him by proxy35; they will be his queens, and their children will be his subjects. We shall eat, and drink, and feast, and spend a happy time generally. We shall henceforth never die; hence we shall ourselves be gods!
It was in the pre-existent state, the Mormons teach, that the work of salvation37 was first planned; but not after the fashion believed by all Christians. A grand celestial council was held, at which all the Sons of God appeared. Michael, the father of all, presided, and stated that he proposed to create a new world, of which he proceeded to give some details. His first begotten38 then arose, and made a speech, in which he proposed that Michael, his father, should go down to the world, when created, with Eve, his mother, and do there much after the fashion of what is related of our first parents in the Book of Genesis; he himself would descend39 some thousands of years subsequently, and would lead his erring40 brethren back, and save them from their sins. Lucifer, the second son, then stood forth36 and unfolded his plan. Jealous of the popularity of his elder brother, he proposed to save men in their sins.
Great discussion ensued, in which the unnumbered family of heaven divided into three parties; one under each of the two elder sons, and the third standing41 neutral. After a terrible conflict, Lucifer, the second son, was defeated, and, with all his followers42, was driven out of heaven. They descended[227] into the abyss, where they founded the infernal kingdom, of which Lucifer became the chief. He was henceforth known as the Devil. Adam created his world, and carried out his part of the plan; and in due time the eldest43 son, who conquered in heaven, took upon him the form of flesh, dwelt among men, and was known as their Redeemer. The spirits who stood neutral during the fight subsequently took upon them forms of flesh, entering into the children of Ham, and were known as negroes. Therefore it is, that although the American Indians and all other races are eligible44 for the Mormon priesthood, the negro alone could never attain to that high dignity.
On the 9th of April, 1852, Brigham Young publicly announced that,—
“When our father Adam came into the Garden of Eden, he came into it with a celestial body, and brought Eve, one of his wives, with him. He helped to make and organize this world. He is Michael the Archangel, the Ancient of Days, about whom holy men have written and spoken. He is our ‘Father and our God,’ and the only god with whom we have to do.”
This public declaration gave great offence, and led to the apostacy of many. Nevertheless, Brigham Young thinks that just as Adam came down to Eden and subsequently became a god, in like manner he also himself will attain to the godhead. Heber C. Kimball, zealous45 to go a step further, declared that Brigham was “God,” and that he, Kimball, stood toward him in the same relation as the Third Person in the Blessed Trinity does towards the First.
It will hence be seen that subordination is one of the first principles of the Mormon faith, and this even in the Church organization of the Saints has been distinctively46 shown. For the purposes for which it exists the Mormon hierarchy47 could not be surpassed. Of the Priesthood there are two orders—the Melchisedec and the Aaronic; of which the former ranks first and highest. The lowest rank in the Church is the “Deacon;” he looks after the places of meeting, takes up collections, and attends to other similar duties. Next comes the “Teacher.” He visits the Saints and takes note of their standing, and reports the same: weakness of faith, or backwardness in paying tithing, is never overlooked by him. After him is the “Priest,” and above him is the Elder whose office it is to preach, baptize, and lay on hands. All these belong to the order of the Aaronic—or the Levitical priesthood.[228] “Bishops” are simply Church officers having local jurisdiction48.
The lowest grade in the Melchisedec Priesthood is the “Elder.” He administers in all the ordinances49 of the Church. Above him there is no higher rank as respects the priesthood, but in respect to office there are various gradations, as, for example, the “High Priests,” the “Seventies,” and “Bishops,” who occupy positions of authority, although both go on missions, and also the Apostles. The “Apostles” were chosen in imitation of the “Twelve” appointed by Christ; and in the same way the “Seventies,” in imitation of the seventy disciples51 sent forth to preach and work miracles. They claim rank next to the Twelve. The “Quorum of the Apostles” is presided over by the eldest of their number; the “Quorums of Seventies” are each composed of seventy Elders with a “President” and six “Counsellors.” The number of “quorums” is unlimited52; and over them all collectively is another president and six counsellors.
The highest authority in the Church is the “First Presidency;” the three members of which at present are Brigham Young, George A. Smith, and Daniel H. Wells,—who are said to represent on earth the three Persons of the Blessed Trinity!
As, from “President” Young down to the most illiterate53 “Elder,” every one is supposed to be specially54 inspired, and to be immediately guided by the gift of the Holy Ghost, education is utterly55 unnecessary to the members of the Mormon priesthood; in fact, it has always been looked upon as an impediment to its possessor. Obedience56 is considered the highest qualification, and it was the strict enforcement of obedience on the part of the ordinary people and the lower grades of the priesthood towards the higher that alone could have made possible that state of affairs which existed during the “Reformation.” Hence also it is that Brigham Young and the leaders are rightly held responsible for the deeds of violence and fanaticism57 which their followers may perpetrate; for it is well known that no Mormon, in a matter of grave importance, would dare to act upon his own responsibility, and without he felt sure that what he did would meet with the approbation58 of those in authority.
There is another class of Church officer which I had very nearly forgotten—the Patriarchs. The chief of these is called “The Presiding Patriarch over the Church;” the rest are “Patriarchs in the Church.” The office of these dignitaries is[229] to bless the people and to be paid for their blessings59. The price of good blessings is variable. Not long ago, when money was scarce and payments were made in produce, two dollars was considered reasonable; and if several were wanted for the same family, a reduction was made. Hyrum Smith, the original Prophet’s eldest brother, was the first Patriarch; and to him succeeded “Uncle John,” as he was popularly called, the eldest brother of Brigham. The present Patriarch is the son of Hyrum; still a young man, who obtained his office by inheritance—and this, I believe, is about the only office in the Church which Brother Brigham has permitted the Smith family to inherit or enjoy.
The idea of reviving the old Jewish polity was always uppermost in the minds of the Mormons. Hence they revived the Priesthood and High-priesthood in their various forms; a magnificent temple was built in Nauvoo, just as another temple is now being erected60 at Salt Lake City; and so far did they go that it was even determined61 that the ancient sacrifices should eventually be restored.
It is alleged62 that in Nauvoo, among the Mormons, a secret body of men had been chosen, who were enrolled63, under the most frightful64 oaths, to avenge65 every wrong which might be perpetrated against the Saints. This band was said to have originated with Sidney Rigdon and Dr. Sampson Avard, and, as I have somewhere else mentioned, Thomas B. Marsh66 and Hyde the present chief of the Apostles both made affidavit67 that such was the case, and that the band was sworn to commit the most shocking acts of vengeance,—and surely Marsh and Hyde ought to know. Various names were chosen for this “death society.” First the members were called Daughters of Zion [from Micah iv. 13]. But as it sounded rather ridiculous to speak of bearded ruffians as “daughters,” that name was abandoned, and the title “Avenging Angels” substituted; and that, with some other names then temporarily used, were subsequently dropped for the name “Danites” [from Genesis xlix. 17], which has since been retained;—not by the Mormons, for they have ever denied the existence of any such band, but by the Gentiles.
It matters very little what the name of such a society might be, so long as it existed at all; and that it does, and has, existed in some form cannot reasonably be denied. There probably is not at the present time any formally enrolled society, but it is quite certain that for many years past if “The Church” had only dropped a hint that any man’s blood[230] ought to be shed, that man would have had a very short tenure68 of his life. Even Brigham himself said publicly:
“If men come here and do not behave themselves, they will not only find the Danites, whom they talk so much about, biting the horses’ heels, but the scoundrels will find something biting their heels. In my plain remarks I simply call things by their own names.”
It is beyond a doubt that, notwithstanding all the social changes and improvements of late years, the secret police of Salt Lake City are in matters of crime, as well as in fact, though not perhaps nominally69, the successors of the original “death society;”—many of its members are known to have committed grievous crimes and to have repeatedly dyed their hands in blood. The shocking deeds that every now and then are divulged70 to the world are all of their doing, and no resident of Salt Lake City, whether Mormon or Gentile, although he might prudently71 decline to state his opinions, would in his mind question the fact that it is fear of consequences, and only because the Saints are “on their good behaviour” in the sight of the Federal Government, that the hands of these wretches72 are withheld73 from a continuance of their old enormities.
As might be supposed, the establishment of a secret band of men professedly ready at a moment to steal, to shed blood, or commit any crime at the command of their leaders, created great excitement in the whole State of Missouri, and especially in the vicinity of the Mormon Settlements.
Like the Ishmaelites of old, the hands of the Saints were against every man, and every man’s hand was against them. They were taught that they were “a chosen nation, a royal priesthood, a peculiar people”—the “Sword of the Lord and of Gideon” was to be theirs; they were to go forth conquering and to conquer; and the Gentiles were to be trodden down beneath their feet.
As might be expected, trouble immediately arose; the people of Missouri outraged74 the Mormons, and the Mormons in return outraged them. Murders, thefts, and the most shameful75 atrocities76 were of daily occurrence, and the history of those terrible doings would fill a good-sized volume. Suffice it to say, that the excitement continued and increased, reprisals77 being made on both sides; finally the mob was triumphant78, and after committing many fearful excesses it was organized into a militia79—the leading men in authority declaring that the Mormons must either leave the State or else they must be extirpated80 by the sword.
[231]
Notwithstanding all this, the Mormons, at all times an industrious81 people, were in one sense successful and prosperous; the morality, however, of some of their leading men was to say the least very questionable82. It was openly argued that the silver and gold were the Lord’s, and so were the cattle on a thousand hills. The Scripture says that God has given His people all things richly to enjoy. The Saints were the people of God:—He had given them all the wealth and substance of the earth, and therefore it was no sin for them to help themselves; they were but taking their own. To overreach or defraud83 their enemies was facetiously84 called by the Mormons “milking the Gentiles.”
Their city called Nauvoo—The Beautiful,—a name given by the Prophet Joseph and supposed to be of celestial origin, was well laid out and well built, a costly85 Temple was nearly complete, and the leaders, at least, began to show signs of wealth and prosperity. This however was but a lull86 before the storm. Writs87 upon various charges against Joseph and the leading Elders had always been floating about, and the serving of some of the later ones had only been prevented by technical difficulties or the personal fears of the Sheriff. To enter Nauvoo for the purpose of arresting the Prophet was like bearding the lion in his den18; for by this time a splendidly equipped and drilled militia regiments88 under the name of Nauvoo Legion had been organized, and Joseph had been elected Lieutenant-General. The regiment89 consisted solely90 of well-tried Mormons who were devotedly92 attached to their leader; besides which, the whole of the population of the city was at his call at a moment’s notice.
Into the city of the Saints, as far as was possible to prevent it, no Gentile was allowed to intrude93. It was at risk of life and property that any one ventured. One oddly original mode of driving out the devoted91 stranger is worthy94 of mention—it was called “whittling a man out of the town!” Opposite the victim’s door a number of men and overgrown boys would take up their quarters, each armed with a stout95 stick of wood and a huge knife. No sooner did the Gentile appear than the whole horde96 gathered in a circle round him. Not a word was uttered, but each man grasping firmly his stick in his left hand, pointed50 its other end to within a few inches of the victim’s face, while with the knife in his right hand he sliced a shaving out of the wood in such a way as to bring the point of the knife almost against the face of the unfortunate man. Wherever he turned they attended him, always preserving[232] the strictest silence, and never actually touching97 him. The intolerable sensation caused by the “whittling” of this strange body-guard, who were in attendance day and night, and the unpleasantness of seeing half a score of sharp knives flashing perpetually within an inch of his nose, generally subdued98 the strongest-minded Gentile;—few could endure it for more than a day or so at the utmost: they were glad to leave—“Whittled out of the town!”
The evil day, however, at last came. The Prophet, fearing arrest, fled, but was persuaded to return and deliver himself up. The charge against him was one for which reasonable bail99 could be taken; bail was offered, accepted, and the prisoners discharged. Before leaving court, however, the Prophet and his brother Hyrum, the Patriarch, were arrested upon a trumped-up charge of treason, a charge for which it was impossible that bail should be taken; they were therefore committed to custody100 in Carthage jail, under solemn promise from Governor Ford101 of Illinois that the State should be answerable for their personal protection. The same day, however, a mob of over one hundred men, assisted, it is said, by the militia who were left in charge, burst into the jail and assassinated102 the Prophet and his brother.
As might be supposed, this outrage19 by no means weakened the Mormon cause; their Prophet was now a martyr103, and his name became more powerful after death than it could possibly have been had he lived. It was, however, clearer than ever that nothing could now reconcile the people of Illinois to the Mormons, and the latter seriously began to think of leaving that State in a body as they had formerly104 left Missouri.
The terrible doings of those times I have no idea of relating just now; I simply allude105 to them in order that the reader may understand how, in the excitement produced in that border-warfare, it was possible for such strange events as afterwards transpired106 in Utah to originate. I may simply add, that the Temple being completed, and the first “Endowments” given there, the people gathered up what little property they could rescue from the mob, and under the guidance of Brigham Young, and amidst privations, sufferings, and outrages107 of the most painful character, left the city which they had founded in Illinois, and set out for the Rocky Mountains, where, beside the Great Salt Lake, they founded their modern Zion.
Free now from the violence of mobs and Gentile enmity, it might have been supposed that the hatred108 which had so long[233] been part of the Mormon faith would have died a natural death. The contrary, however, was the case. The Mexican war was then raging, and, en route to the Rocky Mountains, the Mormons had received a proposal from the Federal Government that they should supply a regiment, upon highly advantageous109 conditions, to join the United States troops which were then operating in California. This suggestion was kindly110 made, for it was thought that the Mormon regiment thus raised would in reality be only marching their own way in going to California, and that the outfits111, pay, arms, &c., which were to be theirs, after the year for which they were enrolled had expired, would be of essential service to them. It was like paying men liberally for making a journey for their own benefit.
Notwithstanding all this, Brigham Young and the leaders represented the transaction in quite another light, and the people were taught that an engagement, into which they had entered of their own free will, and from which they had derived112 substantial advantages, was an act of heartless cruelty and despotic tyranny on the part of the Government. This feeling was fostered, until at length the Saints as a body regarded themselves as a wronged and outraged people, and considered every Gentile, in fact the whole nation, as their natural enemies. This was perhaps all the more singular, since, after the vast tract113 of country, of which Utah forms a part, had, at the end of the war, been wrested114 from Mexico, Brigham Young had been appointed by President Millard Fillmore the first Governor and Indian Agent of the territory; he was therefore in Federal pay, and bound, as long as he retained office, to support the Government, or at the very least not to stir up disaffection.
Trouble soon arose between Governor Young and the Mormons on one side and the Judges and United States courts and officials on the other. Once an armed mob burst into the Supreme115 Court, and forced the Judge then sitting to adjourn116; at another time a bonfire was made of the books and papers of the District Courts; then a Judge on the bench was threatened with personal outrage; and subsequently a posse summoned by legal(!) process “encamped” for a whole fortnight over against another posse summoned without legal process, the two bodies burning with bitter hatred and breathing out threatenings and slaughter117. Such a state of affairs could not, of course, last long. On the one side the wildest statements were publicly made against the Government;[234] threats which, uttered by a little band of pioneers against a mighty118 nation, were perfectly119 ridiculous, stirred up the hearts of the Saints. On the other hand it was pretty certain that Federal troops would have to be sent out to Utah to preserve the peace of the Territory. The Federal Government was nevertheless defied, abused, and derided120, and the people, thoroughly121 blinded by their fanaticism, did not for a moment doubt that, should Governor Young “declare war,” the United States troops would vanish before the “Armies” of the Saints like chaff122 upon the threshing-floor. So absurd does all this appear that I should really hardly venture to repeat it were it not that every one in Utah—Mormon and Gentile—knows that I am really understating facts rather than otherwise. Very soon came a crisis in Mormon history, for which all the wild sayings and unlawful doings had been so long paving the way:—“The Reformation” was destined123 to be the crowning point of Saintly folly124 and Saintly sin.
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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relinquished
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| 交出，让给( relinquish的过去式和过去分词 )； 放弃 | |
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antagonistic
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confession
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ambiguity
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missionaries
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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virgin
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lawful
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| adj.法律许可的，守法的，合法的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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saviour
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| n.拯救者，救星 | |
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saviours
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| n.救助者( saviour的名词复数 )；救星；救世主；耶稣基督 | |
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sociable
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blasphemy
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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outrageous
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doctrine
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| n.教义；主义；学说 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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discourses
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Christians
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entrusted
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reigns
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reign
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purely
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attain
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celestial
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corrupt
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broiled
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scripture
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considerably
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proxy
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forth
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salvation
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begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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erring
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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42
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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43
eldest
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| adj.最年长的，最年老的 | |
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44
eligible
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| adj.有条件被选中的；(尤指婚姻等)合适(意)的 | |
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45
zealous
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| adj.狂热的，热心的 | |
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46
distinctively
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| adv.特殊地，区别地 | |
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47
hierarchy
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| n.等级制度；统治集团，领导层 | |
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48
jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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49
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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50
pointed
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| adj.尖的，直截了当的 | |
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51
disciples
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| 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 | |
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52
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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53
illiterate
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| adj.文盲的；无知的；n.文盲 | |
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54
specially
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| adv.特定地；特殊地；明确地 | |
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55
utterly
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| adv.完全地，绝对地 | |
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56
obedience
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| n.服从，顺从 | |
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57
fanaticism
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| n.狂热，盲信 | |
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58
approbation
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| n.称赞；认可 | |
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59
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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60
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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61
determined
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| adj.坚定的；有决心的 | |
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62
alleged
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| a.被指控的，嫌疑的 | |
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63
enrolled
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| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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64
frightful
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| adj.可怕的；讨厌的 | |
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65
avenge
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| v.为...复仇，为...报仇 | |
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66
marsh
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| n.沼泽，湿地 | |
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67
affidavit
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| n.宣誓书 | |
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68
tenure
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| n.终身职位；任期；(土地)保有权，保有期 | |
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69
nominally
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| 在名义上，表面地； 应名儿 | |
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70
divulged
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| v.吐露，泄露( divulge的过去式和过去分词 ) | |
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71
prudently
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| adv. 谨慎地，慎重地 | |
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72
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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73
withheld
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| withhold过去式及过去分词 | |
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74
outraged
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| a.震惊的，义愤填膺的 | |
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75
shameful
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| adj.可耻的，不道德的 | |
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76
atrocities
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| n.邪恶，暴行( atrocity的名词复数 )；滔天大罪 | |
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77
reprisals
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| n.报复（行为）( reprisal的名词复数 ) | |
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78
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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79
militia
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| n.民兵，民兵组织 | |
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80
extirpated
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| v.消灭，灭绝( extirpate的过去式和过去分词 )；根除 | |
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81
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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82
questionable
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| adj.可疑的，有问题的 | |
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83
defraud
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| vt.欺骗，欺诈 | |
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84
facetiously
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| adv.爱开玩笑地；滑稽地，爱开玩笑地 | |
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85
costly
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| adj.昂贵的，价值高的，豪华的 | |
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86
lull
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| v.使安静，使入睡，缓和，哄骗；n.暂停，间歇 | |
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87
writs
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| n.书面命令，令状( writ的名词复数 ) | |
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88
regiments
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| （军队的）团( regiment的名词复数 )； 大量的人或物 | |
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89
regiment
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| n.团，多数，管理；v.组织，编成团，统制 | |
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90
solely
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| adv.仅仅，唯一地 | |
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91
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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92
devotedly
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| 专心地； 恩爱地； 忠实地； 一心一意地 | |
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93
intrude
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| vi.闯入；侵入；打扰，侵扰 | |
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94
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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96
horde
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| n.群众，一大群 | |
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97
touching
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| adj.动人的，使人感伤的 | |
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98
subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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99
bail
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| v.舀（水），保释；n.保证金，保释，保释人 | |
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100
custody
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| n.监护，照看，羁押，拘留 | |
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101
Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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102
assassinated
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| v.暗杀( assassinate的过去式和过去分词 )；中伤；诋毁；破坏 | |
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103
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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104
formerly
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| adv.从前，以前 | |
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105
allude
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| v.提及，暗指 | |
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106
transpired
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| （事实，秘密等）被人知道( transpire的过去式和过去分词 )； 泄露； 显露； 发生 | |
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107
outrages
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| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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108
hatred
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| n.憎恶，憎恨，仇恨 | |
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109
advantageous
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| adj.有利的；有帮助的 | |
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110
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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111
outfits
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| n.全套装备( outfit的名词复数 )；一套服装；集体；组织v.装备，配置设备，供给服装( outfit的第三人称单数 ) | |
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112
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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113
tract
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| n.传单，小册子，大片(土地或森林) | |
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114
wrested
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| （用力）拧( wrest的过去式和过去分词 )； 费力取得； （从…）攫取； （ 从… ） 强行取去… | |
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115
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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116
adjourn
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| v.（使）休会，（使）休庭 | |
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117
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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118
mighty
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| adj.强有力的；巨大的 | |
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119
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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120
derided
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| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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121
thoroughly
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| adv.完全地，彻底地，十足地 | |
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122
chaff
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| v.取笑，嘲笑；n.谷壳 | |
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123
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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124
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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