The gospel having spread itself into Persia, the pagan priests, who worshipped the sun, were greatly alarmed, and dreaded4 the loss of that influence they had hitherto maintained over the people's minds and properties. Hence they thought it expedient5 to complain to the emperor, that the christians were enemies to the state, and held a treasonable correspondence with the Romans, the great enemies of Persia.
The emperor Sapores, being naturally averse6 to christianity, easily believed what was said against the christians, and gave orders to persecute7 them in all parts of his empire. On account of this mandate8, many eminent9 persons in the church and state fell martyrs10 to the ignorance and ferocity of the pagans.
Constantine the Great being informed of the persecutions in Persia, wrote a long letter to the Persian monarch12, in which he recounts the vengeance13 that had fallen on persecutors, and the great success that had attended those who had refrained from persecuting14 the christians. The persecution1 by this means ended during the life of Sapores; but it was again renewed under the lives of his successors.
Persecutions under the Arian Heretics.
The author of the Arian heresy15 was Arius, a native of Lybia, and a priest of Alexandria, who, in A. D. 318, began to publish his errors. He was condemned16 by a council of Lybian and Egyptian bishops18, and that sentence was confirmed by the council of Nice, A. D. 325. After the death of Constantine the Great, the Arians found means to ingratiate themselves into the favour of the emperor Constantinus, his son and successor in the east; and hence a persecution was raised against the orthodox bishops and clergy19. The celebrated20 Athanasius, and other bishops, were banished22, and their sees filled with Arians.
In Egypt and Lybia, thirty bishops were martyred, and many other christians cruelly tormented23; and, A. D. 386, George, the Arian bishop17 of Alexandria, under the authority of the emperor, began a persecution in that city and its environs, and carried it on with the most infernal severity. He was assisted in his diabolical24 malice25 by Catophonius, governor of Egypt; Sebastian, general of the Egyptian forces; Faustinus the treasurer26; and Herachus, a Roman officer.
The persecution now raged in such a manner, that the clergy were driven from Alexandria, their churches were shut, and the severities practised by the Arian heretics were as great as those that had been practised by the pagan idolaters. If a man, accused of being a christian3, made his escape, then his whole family were massacred, and his effects confiscated27.[46]
This emperor was the son of Julius Constantius, and the nephew of Constantine the Great. He studied the rudiments29 of grammar under the inspection30 of Mardomus, a eunuch, and a heathen of Constantinople. His father sent him some time after to Nicomedia, to be instructed in the christian religion, by the bishop of Eusebius, his kinsman31, but his principles were corrupted32 by the pernicious doctrines33 of Ecebolius the rhetorician, and Maximus the magician.
Constantius dying in the year 361, Julian succeeded him, and had no sooner attained34 the imperial dignity, than he renounced35 Christianity and embraced paganism, which had for some years fallen into great disrepute. Though he restored the idolatrous worship, he made no public edicts against christianity. He recalled all banished pagans, allowed the free exercise of religion to every sect36, but deprived all christians of offices at court, in the magistracy, or in the army. He was chaste37, temperate38, vigilant39, laborious40, and pious41; yet he prohibited any christian from keeping a school or public seminary of learning, and deprived all the christian clergy of the privileges granted them by Constantine the Great.
Bishop Basil made himself first famous by his opposition42 to Arianism, which brought upon him the vengeance of the Arian bishop of Constantinople; he equally opposed paganism. The emperor's agents in vain tampered43 with Basil by means of promises, threats, and racks, he was firm in the faith, and remained in prison to undergo some other sufferings, when the emperor came accidentally to Ancyra. Julian determined44 to examine Basil himself, when that holy man being brought before him, the emperor did every thing in his power to dissuade45 him from persevering46 in the faith. Basil not only continued as firm as ever, but, with a prophetic spirit foretold47 the death of the emperor, and that he should be tormented in the other life. Enraged48 at what he heard, Julian commanded that the body of Basil should be torn every day in seven different parts, till his skin and flesh were entirely49 mangled50. This inhuman51 sentence was executed with rigour, and the martyr11 expired under its severities, on the 28th day of June, A. D. 362.
Donatus, bishop of Arezzo, and Hilarinus, a hermit52, suffered about the same time; also Gordian, a Roman magistrate53. Artemius, commander in chief of the Roman forces in Egypt, being a christian, was deprived of his commission, then of his estate, and lastly of his head.
The persecution raged dreadfully about the latter end of the year 363; but, as many of the particulars have not been handed down to us, it is necessary to remark in general, that in Palestine many were burnt alive, others were dragged by their feet through the streets naked till they expired; some were scalded to death, many stoned, and great numbers had their brains beaten out with clubs. In Alexandria, innumerable were the martyrs who suffered by the sword, burning, crucifixion, and being stoned. In Arethusa, several were[47] ripped open, and corn being put into their bellies54, swine were brought to feed therein, which, in devouring55 the grain, likewise devoured56 the entrails of the martyrs, and, in Thrace, Emilianus was burnt at a stake; and Domitius murdered in a cave, whither he had fled for refuge.
The emperor, Julian the apostate, died of a wound which he received in his Persian expedition, A. D. 363, and even while expiring, uttered the most horrid57 blasphemies58. He was succeeded by Jovian, who restored peace to the church.
After the decease of Jovian, Valentinian succeeded to the empire, and associated to himself Valens, who had the command in the east, and was an Arian, of an unrelenting and persecuting disposition59.
Persecution of the Christians by the Goths and Vandals.
Many Scythian Goths having embraced Christianity about the time of Constantine the Great, the light of the gospel spread itself considerably60 in Scythia, though the two kings who ruled that country, and the majority of the people continued pagans. Fritegern, king of the West Goths, was an ally to the Romans, but Athanarick, king of the East Goths, was at war with them. The christians, in the dominions61 of the former, lived unmolested, but the latter, having been defeated by the Romans, wreaked63 his vengeance on his christian subjects, commencing his pagan injunctions in the year 370.
Eusebius, bishop of Samosata, makes a most distinguished64 figure in the ecclesiastical history, and was one of the most eminent champions of Christ against the Arian heresy. Eusebius, after being driven from his church, and wandering about through Syria and Palestine, encouraging the orthodox, was restored with other orthodox prelates to his see, which however he did not long enjoy, for an Arian woman threw a tile at him from the top of a house, which fractured his skull65, and terminated his life in the year 380.
The Vandals passing from Spain to Africa in the fifth century, under their leader Genseric, committed the most unheard-of cruelties. They persecuted66 the christians wherever they came, and even laid waste the country as they passed, that the christians left behind, who had escaped them, might not be able to subsist67. Sometimes they freighted a vessel68 with martyrs, let it drift out to sea, or set fire to it, with the sufferers shackled69 on the decks.
Having seized and plundered70 the city of Carthage, they put the bishop, and the clergy, into a leaky ship, and committed it to the mercy of the waves, thinking that they must all perish of course; but providentially the vessel arrived safe at Naples. Innumerable orthodox christians were beaten, scourged71, and banished to Capsur, where it pleased God to make them the means of converting many of the Moors72 to christianity; but this coming to the ears of Genseric, he sent orders that they and their new converts should be tied by the feet to chariots, and dragged about until they were dashed to pieces[48] Pampinian, the bishop of Mansuetes, was tortured to death with plates of hot iron; the bishop of Urice was burnt, and the bishop of Habensa was banished, for refusing to deliver up the sacred books which were in his possession.
The Vandalian tyrant73 Genseric, having made an expedition into Italy, and plundered the city of Rome, returned to Africa, flushed with the success of his arms. The Arians took this occasion to persuade him to persecute the orthodox christians, as they assured him that they were friends to the people of Rome.
After the decease of Huneric, his successor recalled him, and the rest of the orthodox clergy; the Arians, taking the alarm, persuaded him to banish21 them again, which he complied with, when Eugenius, exiled to Languedoc in France, died there of the hardships he underwent on the 6th of September, A. D. 305.
Persecutions from about the Middle of the Fifth, to the Conclusion of the Seventh Century.
Proterius was made a priest by Cyril, bishop of Alexandria, who was well acquainted with his virtues74, before he appointed him to preach. On the death of Cyril, the see of Alexandria was filled by Discorus, an inveterate76 enemy to the memory and family of his predecessor77. Being condemned by the council of Chalcedon for having embraced the errors of Eutyches, he was deposed78, and Proterius chosen to fill the vacant see, who was approved of by the emperor. This occasioned a dangerous insurrection, for the city of Alexandria was divided into two factions79; the one to espouse80 the cause of the old, and the other of the new prelate. In one of the commotions81, the Eutychians determined to wreak62 their vengeance on Proterius, who fled to the church for sanctuary82: but on Good Friday, A. D. 457, a large body of them rushed into the church, and barbarously murdered the prelate; after which they dragged the body through the streets, insulted it, cut it to pieces, burnt it, and scattered83 the ashes in the air.
Hermenigildus, a Gothic prince, was the eldest84 son of Leovigildus, a king of the Goths, in Spain. This prince, who was originally an Arian, became a convert to the orthodox faith, by means of his wife Ingonda. When the king heard that his son had changed his religious sentiments, he stripped him of the command at Seville, where he was governor, and threatened to put him to death unless he renounced the faith he had newly embraced. The prince, in order to prevent the execution of his father's menaces, began to put himself into a posture85 of defence; and many of the orthodox persuasion86 in Spain declared for him. The king, exasperated87 at this act of rebellion, began to punish all the orthodox christians who could be seized by his troops; and thus a very severe persecution commenced: he likewise marched against his son at the head of a very powerful army. The prince took refuge in Seville, from which he fled, and was at length besieged88 and taken at Asieta. Loaded with chains, he[49] was sent to Seville, and at the feast of Easter refusing to receive the Eucharist from an Arian bishop, the enraged king ordered his guards to cut the prince to pieces, which they punctually performed, April 13, A. D. 586.
Martin, bishop of Rome, was born at Todi, in Italy. He was naturally inclined to virtue75, and his parents bestowed89 on him an admirable education. He opposed the heretics called Monothothelites, who were patronized by the emperor Heraclius. Martin was condemned at Constantinople, where he was exposed in the most public places to the ridicule90 of the people, divested91 of all episcopal marks of distinction, and treated with the greatest scorn and severity. After lying some months in prison, Martin was sent to an island at some distance, and there cut to pieces, A. D. 655.
John, bishop of Bergamo, in Lombardy, was a learned man, and a good christian. He did his utmost endeavours to clear the church from the errors of Arianism, and joining in this holy work with John, bishop of Milan, he was very successful against the heretics, on which account he was assassinated92 on July 11, A. D. 683.
Killien was born in Ireland, and received from his parents a pious and christian education. He obtained the Roman pontiff's license93 to preach to the pagans in Franconia, in Germany. At Wurtzburg he converted Gozbert, the governor, whose example was followed by the greater part of the people in two years after. Persuading Gozbert that his marriage with his brother's widow was sinful, the latter had him beheaded, A. D. 689.
Persecutions from the early part of the Eighth, to near the Conclusion of the Tenth Century.
Boniface, archbishop of Mentz, and father of the German church, was an Englishmen, and is, in ecclesiastical history, looked upon as one of the brightest ornaments94 of this nation. Originally, his name was Winfred, or Winfrith, and he was born at Kirton, in Devonshire, then part of the West-Saxon kingdom. When he was only about six years of age, he began to discover a propensity95 to reflection, and seemed solicitous96 to gain information on religious subjects. Wolfrad, the abbot, finding that he possessed97 a bright genius, as well as a strong inclination98 to study, had him removed to Nutscelle, a seminary of learning in the diocese of Winchester, where he would have a much greater opportunity of attaining99 improvement than at Exeter.
After due study, the abbot seeing him qualified100 for the priesthood, obliged him to receive that holy order when he was about thirty years old. From which time he began to preach and labour for the salvation101 of his fellow-creatures; he was released to attend a synod of bishops in the kingdom of West-Saxons. He afterwards, in 719, went to Rome, where Gregory II. who then sat in Peter's chair, received him with great friendship, and finding him full of all the virtues that compose the character of an apostolic missionary102, dismissed him with commission at large to preach the gospel to the pagans wherever he[50] found them. Passing through Lombardy and Bavaria, he came to Thuringia, which country had before received the light of the gospel, he next visited Utrecht, and then proceeded to Saxony, where he converted some thousands to christianity.
During the ministry103 of this meek104 prelate, Pepin was declared king of France. It was that prince's ambition to be crowned by the most holy prelate he could find, and Boniface was pitched on to perform that ceremony, which he did at Soissons, in 752. The next year, his great age and many infirmities lay so heavy on him, that, with the consent of the new king, the bishops, &c. of his diocese, he consecrated105 Lullus, his countryman, and faithful disciple106, and placed him in the see of Mentz. When he had thus eased himself of his charge, he recommended the church of Mentz to the care of the new bishop in very strong terms, desired he would finish the church at Fuld, and see him buried in it, for his end was near. Having left these orders, he took boat to the Rhine, and went to Friesland, where he converted and baptized several thousands of barbarous natives, demolished107 the temples, and raised churches on the ruins of those superstitious108 structures. A day being appointed for confirming a great number of new converts, he ordered them to assemble in a new open plain, near the river Bourde. Thither109 he repaired the day before; and, pitching a tent, determined to remain on the spot all night, in order to be ready early in the morning.
Some pagans, who were his inveterate enemies, having intelligence of this, poured down upon him and the companions of his mission in the night, and killed him and fifty-two of his companions and attendants on June 5, A. D. 755. Thus fell the great father of the Germanic church, the honour of England, and the glory of the age in which he lived.
Forty-two persons of Armorian in Upper Phrygia, were martyred in the year 845, by the Saracens, the circumstances of which transaction are as follows:
In the reign110 of Theophilus, the Saracens ravaged111 many parts of the eastern empire, gained several considerable advantages over the christians, took the city of Armorian, and numbers suffered martyrdom.
Perfectus was born at Corduba, in Spain, and brought up in the christian faith. Having a quick genius, he made himself master of all the useful and polite literature of that age; and at the same time was not more celebrated for his abilities than admired for his piety113. At length he took priest's orders, and performed the duties of his office with great assiduity and punctuality. Publicly declaring Mahomet an impostor, he was sentenced to be beheaded, and was accordingly executed, A. D. 850; after which his body was honourably114 interred115 by the christians.
Adalbert, bishop of Prague, a Bohemian by birth, after being[51] involved in many troubles, began to direct his thoughts to the conversion116 of the infidels, to which end he repaired to Dantzic, where he converted and baptised many, which so enraged the pagan priests, that they fell upon him, and despatched him with darts117, on the 23d of April, A. D. 997.
Persecutions in the Eleventh Century.
Alphage, archbishop of Canterbury, was descended118 from a considerable family in Gloucestershire, and received an education suitable to his illustrious birth. His parents were worthy119 christians, and Alphage seemed to inherit their virtues.
The see of Winchester being vacant by the death of Ethelwold, Dunstan, archbishop of Canterbury, as primate120 of all England, consecrated Alphage to the vacant bishopric, to the general satisfaction of all concerned in the diocese.
Dunstan had an extraordinary veneration121 for Alphage, and, when at the point of death, made it his ardent122 request to God, that he might succeed him in the see of Canterbury; which accordingly happened, though not till about eighteen years after Dunstan's death in 1006.
After Alphage had governed the see of Canterbury about four years, with great reputation to himself, and benefit to his people, the Danes made an incursion into England, and laid siege to Canterbury. When the design of attacking this city was known, many of the principal people made a flight from it, and would have persuaded Alphage to follow their example. But he, like a good pastor123, would not listen to such a proposal. While he was employed in assisting and encouraging the people, Canterbury was taken by storm; the enemy poured into the town, and destroyed all that came in their way by fire and sword. He had the courage to address the enemy, and offer himself to their swords, as more worthy of their rage than the people: he begged they might be saved, and that they would discharge their whole fury upon him. They accordingly seized him, tied his hands, insulted and abused him in a rude and barbarous manner, and obliged him to remain on the spot until his church was burnt, and the monks124 massacred. They then decimated all the inhabitants, both ecclesiastics125 and laymen126, leaving only every tenth person alive; so that they put 7236 persons to death, and left only four monks and 800 laymen alive, after which they confined the archbishop in a dungeon127, where they kept him close prisoner for several months.
During his confinement128 they proposed to him to redeem129 his liberty with the sum of ￡3000, and to persuade the king to purchase their departure out of the kingdom, with a further sum of ￡10,000. As Alphage's circumstances would not allow him to satisfy the exorbitant130 demand, they bound him, and put him to severe torments131, to oblige him to discover the treasure of the church; upon which they assured him of his life and liberty, but the prelate piously132 persisted in refusing to give the pagans any account of it. They remanded[52] him to prison again, confined him six days longer, and then, taking him prisoner with them to Greenwich, brought him to trial there. He still remained inflexible133 with respect to the church treasure; but exhorted134 them to forsake135 their idolatry, and embrace christianity. This so greatly incensed136 the Danes, that the soldiers dragged him out of the camp, and beat him unmercifully. One of the soldiers, who had been converted by him, knowing that his pains would be lingering, as his death was determined on, actuated by a kind of barbarous compassion137, cut off his head, and thus put the finishing stroke to his martyrdom, April 19, A. D. 1012. This transaction happened on the very spot where the church at Greenwich, which is dedicated138 to him, now stands. After his death his body was thrown into the Thames, but being found the next day, it was buried in the cathedral of St. Paul's by the bishops of London and Lincoln; from whence it was, in 1023, removed to Canterbury by Ethelmoth, the archbishop of that province.
Gerard, a Venitian, devoted139 himself to the service of God from his tender years: entered into a religious house for some time, and then determined to visit the Holy Land. Going into Hungary, he became acquainted with Stephen, the king of that country, who made him bishop of Chonad.
Ouvo and Peter, successors of Stephen, being deposed, Andrew, son of Ladislaus, cousin-german to Stephen, had then a tender of the crown made him upon condition that he would employ his authority in extirpating140 the christian religion out of Hungary. The ambitious prince came into the proposal, but Gerard being informed of his impious bargain, thought it his duty to remonstrate141 against the enormity of Andrew's crime, and persuade him to withdraw his promise. In this view he undertook to go to that prince, attended by three prelates, full of like zeal142 for religion. The new king was at Alba Regalis, but, as the four bishops were going to cross the Danube, they were stopped by a party of soldiers posted there. They bore an attack of a shower of stones patiently, when the soldiers beat them unmercifully, and at length despatched them with lances. Their martyrdoms happened in the year 1045.
Stanislaus, bishop of Cracow, was descended from an illustrious Polish family. The piety of his parents was equal to their opulence143, and the latter they rendered subservient144 to all the purposes of charity and benevolence145. Stanislaus remained for some time undetermined, whether he should embrace a monastic life, or engage among the secular146 clergy. He was at length persuaded to the latter by Lambert Zula, bishop of Cracow, who gave him holy orders, and made him a canon of his cathedral. Lambert died on November 25, 1071, when all concerned in the choice of a successor declared for Stanislaus, and he succeeded to the prelacy.
Bolislaus, the second king of Poland, had, by nature, many good qualities, but giving away to his passions he ran into many enormities, and at length had the appellation147 of Cruel bestowed upon him.[53] Stanislaus alone had the courage to tell him of his faults, when, taking a private opportunity, he freely displayed to him the enormities of his crimes. The king, greatly exasperated at his repeated freedoms, at length determined, at any rate, to get the better of a prelate who was so extremely faithful. Hearing one day that the bishop was by himself, in the chapel148 of St. Michael, at a small distance from the town, he despatched some soldiers to murder him. The soldiers readily undertook the bloody149 task; but, when they came into the presence of Stanislaus, the venerable aspect of the prelate struck them with such awe150, that they could not perform what they had promised. On their return, the king, finding that they had not obeyed his orders, stormed at them violently, snatched a dagger151 from one of them, and ran furiously to the chapel, where, finding Stanislaus at the altar, he plunged152 the weapon into his heart. The prelate immediately expired on the 8th of May, A. D. 1079.
点击
收听单词发音
收听单词发音 |
1
persecution
|
|
| n. 迫害,烦扰 | |
参考例句： |
|
|
|
|
2
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
3
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
4
dreaded
|
|
| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
参考例句： |
|
|
|
|
5
expedient
|
|
| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
参考例句： |
|
|
|
|
6
averse
|
|
| adj.厌恶的；反对的，不乐意的 | |
参考例句： |
|
|
|
|
7
persecute
|
|
| vt.迫害，虐待；纠缠，骚扰 | |
参考例句： |
|
|
|
|
8
mandate
|
|
| n.托管地；命令，指示 | |
参考例句： |
|
|
|
|
9
eminent
|
|
| adj.显赫的，杰出的，有名的，优良的 | |
参考例句： |
|
|
|
|
10
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： |
|
|
|
|
11
martyr
|
|
| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
参考例句： |
|
|
|
|
12
monarch
|
|
| n.帝王，君主，最高统治者 | |
参考例句： |
|
|
|
|
13
vengeance
|
|
| n.报复，报仇，复仇 | |
参考例句： |
|
|
|
|
14
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： |
|
|
|
|
15
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
16
condemned
|
|
| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句： |
|
|
|
|
17
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
18
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： |
|
|
|
|
19
clergy
|
|
| n.[总称]牧师，神职人员 | |
参考例句： |
|
|
|
|
20
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
21
banish
|
|
| vt.放逐，驱逐；消除，排除 | |
参考例句： |
|
|
|
|
22
banished
|
|
| v.放逐，驱逐( banish的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
23
tormented
|
|
| 饱受折磨的 | |
参考例句： |
|
|
|
|
24
diabolical
|
|
| adj.恶魔似的，凶暴的 | |
参考例句： |
|
|
|
|
25
malice
|
|
| n.恶意，怨恨，蓄意；[律]预谋 | |
参考例句： |
|
|
|
|
26
treasurer
|
|
| n.司库，财务主管 | |
参考例句： |
|
|
|
|
27
confiscated
|
|
| 没收，充公( confiscate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
28
apostate
|
|
| n.背叛者，变节者 | |
参考例句： |
|
|
|
|
29
rudiments
|
|
| n.基础知识，入门 | |
参考例句： |
|
|
|
|
30
inspection
|
|
| n.检查，审查，检阅 | |
参考例句： |
|
|
|
|
31
kinsman
|
|
| n.男亲属 | |
参考例句： |
|
|
|
|
32
corrupted
|
|
| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
参考例句： |
|
|
|
|
33
doctrines
|
|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
参考例句： |
|
|
|
|
34
attained
|
|
| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
35
renounced
|
|
| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
参考例句： |
|
|
|
|
36
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
37
chaste
|
|
| adj.贞洁的；有道德的；善良的；简朴的 | |
参考例句： |
|
|
|
|
38
temperate
|
|
| adj.温和的，温带的，自我克制的，不过分的 | |
参考例句： |
|
|
|
|
39
vigilant
|
|
| adj.警觉的，警戒的，警惕的 | |
参考例句： |
|
|
|
|
40
laborious
|
|
| adj.吃力的，努力的，不流畅 | |
参考例句： |
|
|
|
|
41
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
42
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
43
tampered
|
|
| v.窜改( tamper的过去式 )；篡改；（用不正当手段）影响；瞎摆弄 | |
参考例句： |
|
|
|
|
44
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
45
dissuade
|
|
| v.劝阻，阻止 | |
参考例句： |
|
|
|
|
46
persevering
|
|
| a.坚忍不拔的 | |
参考例句： |
|
|
|
|
47
foretold
|
|
| v.预言，预示( foretell的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
48
enraged
|
|
| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
参考例句： |
|
|
|
|
49
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
50
mangled
|
|
| vt.乱砍（mangle的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
51
inhuman
|
|
| adj.残忍的，不人道的，无人性的 | |
参考例句： |
|
|
|
|
52
hermit
|
|
| n.隐士，修道者；隐居 | |
参考例句： |
|
|
|
|
53
magistrate
|
|
| n.地方行政官，地方法官，治安官 | |
参考例句： |
|
|
|
|
54
bellies
|
|
| n.肚子( belly的名词复数 )；腹部；（物体的）圆形或凸起部份；腹部…形的 | |
参考例句： |
|
|
|
|
55
devouring
|
|
| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
参考例句： |
|
|
|
|
56
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： |
|
|
|
|
57
horrid
|
|
| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
参考例句： |
|
|
|
|
58
blasphemies
|
|
| n.对上帝的亵渎，亵渎的言词[行为]( blasphemy的名词复数 )；侮慢的言词（或行为） | |
参考例句： |
|
|
|
|
59
disposition
|
|
| n.性情，性格；意向，倾向；排列，部署 | |
参考例句： |
|
|
|
|
60
considerably
|
|
| adv.极大地；相当大地；在很大程度上 | |
参考例句： |
|
|
|
|
61
dominions
|
|
| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
参考例句： |
|
|
|
|
62
wreak
|
|
| v.发泄；报复 | |
参考例句： |
|
|
|
|
63
wreaked
|
|
| 诉诸（武力），施行（暴力），发（脾气）( wreak的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
64
distinguished
|
|
| adj.卓越的，杰出的，著名的 | |
参考例句： |
|
|
|
|
65
skull
|
|
| n.头骨；颅骨 | |
参考例句： |
|
|
|
|
66
persecuted
|
|
| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
参考例句： |
|
|
|
|
67
subsist
|
|
| vi.生存，存在，供养 | |
参考例句： |
|
|
|
|
68
vessel
|
|
| n.船舶；容器，器皿；管，导管，血管 | |
参考例句： |
|
|
|
|
69
shackled
|
|
| 给（某人）带上手铐或脚镣( shackle的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
70
plundered
|
|
| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
71
scourged
|
|
| 鞭打( scourge的过去式和过去分词 )； 惩罚，压迫 | |
参考例句： |
|
|
|
|
72
moors
|
|
| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
参考例句： |
|
|
|
|
73
tyrant
|
|
| n.暴君，专制的君主，残暴的人 | |
参考例句： |
|
|
|
|
74
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
75
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
76
inveterate
|
|
| adj.积习已深的，根深蒂固的 | |
参考例句： |
|
|
|
|
77
predecessor
|
|
| n.前辈，前任 | |
参考例句： |
|
|
|
|
78
deposed
|
|
| v.罢免( depose的过去式和过去分词 )；（在法庭上）宣誓作证 | |
参考例句： |
|
|
|
|
79
factions
|
|
| 组织中的小派别，派系( faction的名词复数 ) | |
参考例句： |
|
|
|
|
80
espouse
|
|
| v.支持，赞成，嫁娶 | |
参考例句： |
|
|
|
|
81
commotions
|
|
| n.混乱，喧闹，骚动( commotion的名词复数 ) | |
参考例句： |
|
|
|
|
|
82
sanctuary
|
|
| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
参考例句： |
|
|
|
|
83
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
|
84
eldest
|
|
| adj.最年长的，最年老的 | |
参考例句： |
|
|
|
|
85
posture
|
|
| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
参考例句： |
|
|
|
|
86
persuasion
|
|
| n.劝说；说服；持有某种信仰的宗派 | |
参考例句： |
|
|
|
|
87
exasperated
|
|
| adj.恼怒的 | |
参考例句： |
|
|
|
|
88
besieged
|
|
| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
89
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
90
ridicule
|
|
| v.讥讽，挖苦；n.嘲弄 | |
参考例句： |
|
|
|
|
91
divested
|
|
| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
参考例句： |
|
|
|
|
92
assassinated
|
|
| v.暗杀( assassinate的过去式和过去分词 )；中伤；诋毁；破坏 | |
参考例句： |
|
|
|
|
93
license
|
|
| n.执照，许可证，特许；v.许可，特许 | |
参考例句： |
|
|
|
|
94
ornaments
|
|
| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
参考例句： |
|
|
|
|
95
propensity
|
|
| n.倾向；习性 | |
参考例句： |
|
|
|
|
96
solicitous
|
|
| adj.热切的，挂念的 | |
参考例句： |
|
|
|
|
97
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
98
inclination
|
|
| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
参考例句： |
|
|
|
|
99
attaining
|
|
| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
100
qualified
|
|
| adj.合格的，有资格的，胜任的，有限制的 | |
参考例句： |
|
|
|
|
101
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
102
missionary
|
|
| adj.教会的，传教(士)的；n.传教士 | |
参考例句： |
|
|
|
|
103
ministry
|
|
| n.(政府的)部；牧师 | |
参考例句： |
|
|
|
|
104
meek
|
|
| adj.温顺的，逆来顺受的 | |
参考例句： |
|
|
|
|
105
consecrated
|
|
| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
参考例句： |
|
|
|
|
106
disciple
|
|
| n.信徒，门徒，追随者 | |
参考例句： |
|
|
|
|
107
demolished
|
|
| v.摧毁( demolish的过去式和过去分词 )；推翻；拆毁（尤指大建筑物）；吃光 | |
参考例句： |
|
|
|
|
108
superstitious
|
|
| adj.迷信的 | |
参考例句： |
|
|
|
|
109
thither
|
|
| adv.向那里；adj.在那边的，对岸的 | |
参考例句： |
|
|
|
|
110
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
111
ravaged
|
|
| 毁坏( ravage的过去式和过去分词 )； 蹂躏； 劫掠； 抢劫 | |
参考例句： |
|
|
|
|
112
flora
|
|
| n.(某一地区的)植物群 | |
参考例句： |
|
|
|
|
113
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
114
honourably
|
|
| adv.可尊敬地，光荣地，体面地 | |
参考例句： |
|
|
|
|
115
interred
|
|
| v.埋，葬( inter的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
116
conversion
|
|
| n.转化，转换，转变 | |
参考例句： |
|
|
|
|
117
darts
|
|
| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
参考例句： |
|
|
|
|
118
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
119
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
120
primate
|
|
| n.灵长类（目）动物，首席主教；adj.首要的 | |
参考例句： |
|
|
|
|
121
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
122
ardent
|
|
| adj.热情的，热烈的，强烈的，烈性的 | |
参考例句： |
|
|
|
|
123
pastor
|
|
| n.牧师，牧人 | |
参考例句： |
|
|
|
|
124
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
125
ecclesiastics
|
|
| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
参考例句： |
|
|
|
|
|
126
laymen
|
|
| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
参考例句： |
|
|
|
|
127
dungeon
|
|
| n.地牢，土牢 | |
参考例句： |
|
|
|
|
128
confinement
|
|
| n.幽禁，拘留，监禁；分娩；限制，局限 | |
参考例句： |
|
|
|
|
129
redeem
|
|
| v.买回，赎回，挽回，恢复，履行（诺言等） | |
参考例句： |
|
|
|
|
130
exorbitant
|
|
| adj.过分的；过度的 | |
参考例句： |
|
|
|
|
131
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： |
|
|
|
|
132
piously
|
|
| adv.虔诚地 | |
参考例句： |
|
|
|
|
133
inflexible
|
|
| adj.不可改变的，不受影响的，不屈服的 | |
参考例句： |
|
|
|
|
134
exhorted
|
|
| v.劝告，劝说( exhort的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
135
forsake
|
|
| vt.遗弃，抛弃；舍弃，放弃 | |
参考例句： |
|
|
|
|
136
incensed
|
|
| 盛怒的 | |
参考例句： |
|
|
|
|
137
compassion
|
|
| n.同情，怜悯 | |
参考例句： |
|
|
|
|
138
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
139
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
140
extirpating
|
|
| v.消灭，灭绝( extirpate的现在分词 )；根除 | |
参考例句： |
|
|
|
|
|
141
remonstrate
|
|
| v.抗议，规劝 | |
参考例句： |
|
|
|
|
142
zeal
|
|
| n.热心，热情，热忱 | |
参考例句： |
|
|
|
|
143
opulence
|
|
| n.财富，富裕 | |
参考例句： |
|
|
|
|
144
subservient
|
|
| adj.卑屈的，阿谀的 | |
参考例句： |
|
|
|
|
145
benevolence
|
|
| n.慈悲，捐助 | |
参考例句： |
|
|
|
|
146
secular
|
|
| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
参考例句： |
|
|
|
|
147
appellation
|
|
| n.名称，称呼 | |
参考例句： |
|
|
|
|
148
chapel
|
|
| n.小教堂，殡仪馆 | |
参考例句： |
|
|
|
|
149
bloody
|
|
| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
参考例句： |
|
|
|
|
150
awe
|
|
| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
参考例句： |
|
|
|
|
151
dagger
|
|
| n.匕首，短剑，剑号 | |
参考例句： |
|
|
|
|
152
plunged
|
|
| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |