No people, at the present day, can be explained by their national religion. They do not feel responsible for it; it lies far outside of them. Their loyalty1 to truth, and their labor2 and expenditure3 rest on real foundations, and not on a national church. And English life, it is evident, does not grow out of the Athanasian creed4, or the Articles, or the Eucharist. It is with religion as with marriage. A youth marries in haste; afterwards, when his mind is opened to the reason of the conduct of life, he is asked, what he thinks of the institution of marriage, and of the right relations of the sexes? ‘I should have much to say,’ he might reply, ‘if the question were open, but I have a wife and children, and all question is closed for me.’ In the barbarous days of a nation, some cultus is formed or imported; altars are built, tithes5 are paid, priests ordained6. The education and expenditure of the country take that direction, and when wealth, refinement7, great men, and ties to the world, supervene, its prudent8 men say, why fight against Fate, or lift these absurdities9 which are now mountainous? Better find some niche10 or crevice11 in this mountain of stone which religious ages have quarried12 and carved, wherein to bestow13 yourself, than attempt any thing ridiculously and dangerously above your strength, like removing it.
In seeing old castles and cathedrals, I sometimes say, as to-day, in front of Dundee Church tower, which is eight hundred years old, ‘this was built by another and a better race than any that now look on it.’ And, plainly, there has been great power of sentiment at work in this island, of which these buildings are the proofs: as volcanic14 basalts show the work of fire which has been extinguished for ages. England felt the full heat of the Christianity which fermented16 Europe, and drew, like the chemistry of fire, a firm line between barbarism and culture. The power of the religious sentiment put an end to human sacrifices, checked appetite, inspired the crusades, inspired resistance to tyrants17, inspired self-respect, set bounds to serfdom and slavery, founded liberty, created the religious architecture, — York, Newstead, Westminster, Fountains Abbey, Ripon, Beverley, and Dundee, — works to which the key is lost, with the sentiment which created them; inspired the English Bible, the liturgy18, the monkish19 histories, the chronicle of Richard of Devizes. The priest translated the Vulgate, and translated the sanctities of old hagiology into English virtues20 on English ground. It was a certain affirmative or aggressive state of the Caucasian races. Man awoke refreshed by the sleep of ages. The violence of the northern savages21 exasperated22 Christianity into power. It lived by the love of the people. Bishop23 Wilfrid manumitted two hundred and fifty serfs, whom he found attached to the soil. The clergy24 obtained respite25 from labor for the boor26 on the Sabbath, and on church festivals. “The lord who compelled his boor to labor between sunset on Saturday and sunset on Sunday, forfeited27 him altogether.” The priest came out of the people, and sympathized with his class. The church was the mediator28, check, and democratic principle, in Europe. Latimer, Wicliffe, Arundel, Cobham, Antony Parsons, Sir Harry29 Vane, George Fox, Penn, Bunyan are the democrats30, as well as the saints of their times. The Catholic church, thrown on this toiling31, serious people, has made in fourteen centuries a massive system, close fitted to the manners and genius of the country, at once domestical and stately. In the long time, it has blended with every thing in heaven above and the earth beneath. It moves through a zodiac of feasts and fasts, names every day of the year, every town and market and headland and monument, and has coupled itself with the almanac, that no court can be held, no field ploughed, no horse shod, without some leave from the church. All maxims32 of prudence33 or shop or farm are fixed34 and dated by the church. Hence, its strength in the agricultural districts. The distribution of land into parishes enforces a church sanction to every civil privilege; and the gradation of the clergy, — prelates for the rich, and curates for the poor, — with the fact that a classical education has been secured to the clergyman, makes them “the link which unites the sequestered35 peasantry with the intellectual advancement36 of the age.” 21
21 Wordsworth.
The English church has many certificates to show, of humble37 effective service in humanizing the people, in cheering and refining men, feeding, healing, and educating. It has the seal of martyrs38 and confessors; the noblest books; a sublime39 architecture; a ritual marked by the same secular40 merits, nothing cheap or purchasable.
From this slow-grown church important reactions proceed; much for culture, much for giving a direction to the nation’s affection and will to-day. The carved and pictured chapel41, — its entire surface animated42 with image and emblem44, — made the parish-church a sort of book and Bible to the people’s eye.
Then, when the Saxon instinct had secured a service in the vernacular45 tongue, it was the tutor and university of the people. In York minster, on the day of the enthronization of the new archbishop, I heard the service of evening prayer read and chanted in the choir46. It was strange to hear the pretty pastoral of the betrothal47 of Rebecca and Isaac, in the morning of the world, read with circumstantiality in York minster, on the 13th January, 1848, to the decorous English audience, just fresh from the Times newspaper and their wine; and listening with all the devotion of national pride. That was binding48 old and new to some purpose. The reverence49 for the Scriptures50 is an element of civilization, for thus has the history of the world been preserved, and is preserved. Here in England every day a chapter of Genesis, and a leader in the Times.
Another part of the same service on this occasion was not insignificant51. Handel’s coronation anthem53, God save the King, was played by Dr. Camidge on the organ, with sublime effect. The minster and the music were made for each other. It was a hint of the part the church plays as a political engine. From his infancy54, every Englishman is accustomed to hear daily prayers for the queen, for the royal family and the Parliament, by name; and this lifelong consecration55 of these personages cannot be without influence on his opinions.
The universities, also, are parcel of the ecclesiastical system, and their first design is to form the clergy. Thus the clergy for a thousand years have been the scholars of the nation.
The national temperament56 deeply enjoys the unbroken order and tradition of its church; the liturgy, ceremony, architecture the sober grace, the good company, the connection with the throne, and with history, which adorn57 it. And whilst it endears itself thus to men of more taste than activity, the stability of the English nation is passionately58 enlisted59 to its support, from its inextricable connection with the cause of public order, with politics and with the funds.
Good churches are not built by bad men; at least, there must be probity60 and enthusiasm somewhere in the society. These minsters were neither built nor filled by atheists. No church has had more learned, industrious61 or devoted62 men; plenty of “clerks and bishops63, who, out of their gowns, would turn their backs on no man.” 22 Their architecture still glows with faith in immortality64. Heats and genial65 periods arrive in history, or, shall we say, plentitudes of Divine Presence, by which high tides are caused in the human spirit, and great virtues and talents appear, as in the eleventh, twelfth, thirteenth, and again in the sixteenth and seventeenth centuries, when the nation was full of genius and piety66.
22 Fuller.
But the age of the Wicliffes, Cobhams, Arundels, Beckets; of the Latimers, Mores67, Cranmers; of the Taylors, Leightons, Herberts; of the Sherlocks, and Butlers, is gone. Silent revolutions in opinion have made it impossible that men like these should return, or find a place in their once sacred stalls. The spirit that dwelt in this church has glided68 away to animate43 other activities; and they who come to the old shrines69 find apes and players rustling70 the old garments.
The religion of England is part of good-breeding. When you see on the continent the well-dressed Englishman come into his ambassador’s chapel, and put his face for silent prayer into his smooth-brushed hat, one cannot help feeling how much national pride prays with him, and the religion of a gentleman. So far is he from attaching any meaning to the words, that he believes himself to have done almost the generous thing, and that it is very condescending71 in him to pray to God. A great duke said, on the occasion of a victory, in the House of Lords, that he thought the Almighty72 God had not been well used by them, and that it would become their magnanimity, after so great successes, to take order that a proper acknowledgment be made. It is the church of the gentry73; but it is not the church of the poor. The operatives do not own it, and gentlemen lately testified in the House of Commons that in their lives they never saw a poor man in a ragged74 coat inside a church.
The torpidity75 on the side of religion of the vigorous English understanding, shows how much wit and folly77 can agree in one brain. Their religion is a quotation78; their church is a doll; and any examination is interdicted79 with screams of terror. In good company, you expect them to laugh at the fanaticism80 of the vulgar; but they do not: they are the vulgar.
The English, in common perhaps with Christendom in the nineteenth century, do not respect power, but only performance; value ideas only for an economic result. Wellington esteems81 a saint only as far as he can be an army chaplain: — “Mr. Briscoll, by his admirable conduct and good sense, got the better of Methodism, which had appeared among the soldiers, and once among the officers.” They value a philosopher as they value an apothecary82 who brings bark or a drench83; and inspiration is only some blowpipe, or a finer mechanical aid.
I suspect that there is in an Englishman’s brain a valve that can be closed at pleasure, as an engineer shuts off steam. The most sensible and well-informed men possess the power of thinking just so far as the bishop in religious matters, and as the chancellor84 of the exchequer85 in politics. They talk with courage and logic86, and show you magnificent results, but the same men who have brought free trade or geology to their present standing76, look grave and lofty, and shut down their valve, as soon as the conversation approaches the English church. After that, you talk with a box-turtle.
The action of the university, both in what is taught, and in the spirit of the place, is directed more on producing an English gentleman, than a saint or a psychologist. It ripens87 a bishop, and extrudes88 a philosopher. I do not know that there is more cabalism in the Anglican, than in other churches, but the Anglican clergy are identified with the aristocracy. They say, here, that, if you talk with a clergyman, you are sure to find him well-bred, informed, and candid89. He entertains your thought or your project with sympathy and praise. But if a second clergyman come in, the sympathy is at an end: two together are inaccessible90 to your thought, and, whenever it comes to action, the clergyman invariably sides with his church.
The Anglican church is marked by the grace and good sense of its forms, by the manly91 grace of its clergy. The gospel it preaches, is, ‘By taste are ye saved.’ It keeps the old structures in repair, spends a world of money in music and building; and in buying Pugin, and architectural literature. It has a general good name for amenity92 and mildness. It is not in ordinary a persecuting93 church; it is not inquisitorial, not even inquisitive94, is perfectly95 well-bred, and can shut its eyes on all proper occasions. If you let it alone, it will let you alone. But its instinct is hostile to all change in politics, literature, or social arts. The church has not been the founder96 of the London University, of the Mechanics’ Institutes, of the Free School, or whatever aims at diffusion97 of knowledge. The Platonists of Oxford98 are as bitter against this heresy99, as Thomas Taylor.
The doctrine100 of the Old Testament101 is the religion of England. The first leaf of the New Testament it does not open. It believes in a Providence102 which does not treat with levity103 a pound sterling104. They are neither transcendentalists nor christians105. They put up no Socratic prayer, much less any saintly prayer for the queen’s mind; ask neither for light nor right, but say bluntly, “grant her in health and wealth long to live.” And one traces this Jewish prayer in all English private history, from the prayers of King Richard, in Richard of Devizes’ Chronicle, to those in the diaries of Sir Samuel Romilly, and of Haydon the painter. “Abroad with my wife,” writes Pepys piously106, “the first time that ever I rode in my own coach; which do make my heart rejoice and praise God, and pray him to bless it to me, and continue it.” The bill for the naturalization of the Jews (in 1753) was resisted by petitions from all parts of the kingdom, and by petition from the city of London, reprobating this bill, as “tending extremely to the dishonor of the Christian15 religion, and extremely injurious to the interests and commerce of the kingdom in general, and of the city of London in particular.”
But they have not been able to congeal107 humanity by act of Parliament. “The heavens journey still and sojourn108 not,” and arts, wars, discoveries, and opinion, go onward109 at their own pace. The new age has new desires, new enemies, new trades, new charities, and reads the Scriptures with new eyes. The chatter110 of French politics, the steam-whistle, the hum of the mill, and the noise of embarking111 emigrants112, had quite put most of the old legends out of mind; so that when you came to read the liturgy to a modern congregation, it was almost absurd in its unfitness, and suggested a masquerade of old costumes.
No chemist has prospered113 in the attempt to crystallize a religion. It is endogenous, like the skin, and other vital organs. A new statement every day. The prophet and apostle knew this, and the nonconformist confutes the conformists, by quoting the texts they must allow. It is the condition of a religion, to require religion for its expositor. Prophet and apostle can only be rightly understood by prophet and apostle. The statesman knows that the religious element will not fail, any more than the supply of fibrine and chyle; but it is in its nature constructive114, and will organize such a church as it wants. The wise legislator will spend on temples, schools, libraries, colleges, but will shun115 the enriching of priests. If, in any manner, he can leave the election and paying of the priest to the people, he will do well. Like the Quakers, he may resist the separation of a class of priests, and create opportunity and expectation in the society, to run to meet natural endowment, in this kind. But, when wealth accrues116 to a chaplaincy, a bishopric, or rectorship, it requires moneyed men for its stewards117, who will give it another direction than to the mystics of their day. Of course, money will do after its kind, and will steadily118 work to unspiritualize and unchurch the people to whom it was bequeathed. The class certain to be excluded from all preferment are the religious, — and driven to other churches; — which is nature’s vis medicatrix.
The curates are ill paid, and the prelates are overpaid. This abuse draws into the church the children of the nobility, and other unfit persons, who have a taste for expense. Thus a bishop is only a surpliced merchant. Through his lawn, I can see the bright buttons of the shopman’s coat glitter. A wealth like that of Durham makes almost a premium119 on felony. Brougham, in a speech in the House of Commons on the Irish elective franchise120, said, “How will the reverend bishops of the other house be able to express their due abhorrence121 of the crime of perjury122, who solemnly declare in the presence of God, that when they are called upon to accept a living, perhaps of 4000 pounds a year, at that very instant, they are moved by the Holy Ghost to accept the office and administration thereof, and for no other reason whatever?” The modes of initiation123 are more damaging than custom-house oaths. The Bishop is elected by the Dean and Prebends of the cathedral. The Queen sends these gentlemen a conge d’elire, or leave to elect; but also sends them the name of the person whom they are to elect. They go into the cathedral, chant and pray, and beseech124 the Holy Ghost to assist them in their choice; and, after these invocations, invariably find that the dictates125 of the Holy Ghost agree with the recommendations of the Queen.
But you must pay for conformity126. All goes well as long as you run with conformists. But you, who are honest men in other particulars, know, that there is alive somewhere a man whose honesty reaches to this point also, that he shall not kneel to false gods, and, on the day when you meet him, you sink into the class of counterfeits127. Besides, this succumbing128 has grave penalties. If you take in a lie, you must take in all that belongs to it. England accepts this ornamented129 national church, and it glazes130 the eyes, bloats the flesh, gives the voice a stertorous131 clang, and clouds the understanding of the receivers.
The English church, undermined by German criticism, had nothing left but tradition, and was led logically back to Romanism. But that was an element which only hot heads could breathe: in view of the educated class, generally, it was not a fact to front the sun; and the alienation132 of such men from the church became complete.
Nature, to be sure, had her remedy. Religious persons are driven out of the Established Church into sects133, which instantly rise to credit, and hold the Establishment in check. Nature has sharper remedies, also. The English, abhorring134 change in all things, abhorring it most in matters of religion, cling to the last rag of form, and are dreadfully given to cant52. The English, (and I wish it were confined to them, but ‘tis a taint135 in the Anglo-Saxon blood in both hemispheres,) the English and the Americans cant beyond all other nations. The French relinquish136 all that industry to them. What is so odious137 as the polite bows to God, in our books and newspapers? The popular press is flagitious in the exact measure of its sanctimony138, and the religion of the day is a theatrical139 Sinai, where the thunders are supplied by the property-man. The fanaticism and hypocrisy140 create satire141. Punch finds an inexhaustible material. Dickens writes novels on Exeter-Hall humanity. Thackeray exposes the heartless high life. Nature revenges herself more summarily by the heathenism of the lower classes. Lord Shaftesbury calls the poor thieves together, and reads sermons to them, and they call it ‘gas.’ George Borrow summons the Gypsies to hear his discourse142 on the Hebrews in Egypt, and reads to them the Apostles’ Creed in Rommany. “When I had concluded,” he says, “I looked around me. The features of the assembly were twisted, and the eyes of all turned upon me with a frightful143 squint144: not an individual present but squinted145; the genteel Pepa, the good-humored Chicharona, the Cosdami, all squinted: the Gypsy jockey squinted worst of all.”
The church at this moment is much to be pitied. She has nothing left but possession. If a bishop meets an intelligent gentleman, and reads fatal interrogations in his eyes, he has no resource but to take wine with him. False position introduces cant, perjury, simony, and ever a lower class of mind and character into the clergy: and, when the hierarchy146 is afraid of science and education, afraid of piety, afraid of tradition, and afraid of theology, there is nothing left but to quit a church which is no longer one.
But the religion of England, — is it the Established Church? no; is it the sects? no; they are only perpetuations of some private man’s dissent147, and are to the Established Church as cabs are to a coach, cheaper and more convenient, but really the same thing. Where dwells the religion? Tell me first where dwells electricity, or motion, or thought or gesture. They do not dwell or stay at all. Electricity cannot be made fast, mortared up and ended, like London Monument, or the Tower, so that you shall know where to find it, and keep it fixed, as the English do with their things, forevermore; it is passing, glancing, gesticular; it is a traveller, a newness, a surprise, a secret, which perplexes them, and puts them out. Yet, if religion be the doing of all good, and for its sake the suffering of all evil, souffrir de tout148 le monde et ne faire souffrir personne, that divine secret has existed in England from the days of Alfred to those of Romilly, of Clarkson, and of Florence Nightingale, and in thousands who have no fame.
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loyalty
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| n.忠诚，忠心 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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expenditure
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| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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creed
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| n.信条；信念，纲领 | |
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tithes
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| n.（宗教捐税）什一税，什一的教区税，小部分( tithe的名词复数 ) | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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niche
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| n.壁龛；合适的职务(环境、位置等) | |
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crevice
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| n.(岩石、墙等)裂缝；缺口 | |
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quarried
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| v.从采石场采得( quarry的过去式和过去分词 )；从（书本等中）努力发掘（资料等）；在采石场采石 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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fermented
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| v.（使）发酵( ferment的过去式和过去分词 )；（使）激动；骚动；骚扰 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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liturgy
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monkish
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| adj.僧侣的，修道士的，禁欲的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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exasperated
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bishop
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clergy
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| n.[总称]牧师，神职人员 | |
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respite
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boor
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| n.举止粗野的人；乡下佬 | |
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forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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mediator
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harry
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| vt.掠夺，蹂躏，使苦恼 | |
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democrats
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| n.民主主义者，民主人士( democrat的名词复数 ) | |
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toiling
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| 长时间或辛苦地工作( toil的现在分词 )； 艰难缓慢地移动，跋涉 | |
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maxims
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prudence
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| n.谨慎，精明，节俭 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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sequestered
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advancement
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humble
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martyrs
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| 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） | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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chapel
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| n.小教堂，殡仪馆 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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emblem
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| n.象征，标志；徽章 | |
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vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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betrothal
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| n. 婚约, 订婚 | |
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binding
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| 有约束力的，有效的，应遵守的 | |
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49
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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50
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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51
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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52
cant
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| n.斜穿，黑话，猛扔 | |
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53
anthem
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| n.圣歌，赞美诗，颂歌 | |
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54
infancy
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| n.婴儿期；幼年期；初期 | |
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55
consecration
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| n.供献，奉献，献祭仪式 | |
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56
temperament
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| n.气质，性格，性情 | |
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57
adorn
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| vt.使美化，装饰 | |
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58
passionately
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| ad.热烈地，激烈地 | |
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59
enlisted
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| adj.应募入伍的v.（使）入伍， （使）参军( enlist的过去式和过去分词 )；获得（帮助或支持） | |
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60
probity
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| n.刚直；廉洁，正直 | |
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61
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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62
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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63
bishops
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| （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 | |
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64
immortality
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| n.不死，不朽 | |
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65
genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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66
piety
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| n.虔诚，虔敬 | |
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67
mores
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| n.风俗，习惯，民德，道德观念 | |
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68
glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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69
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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70
rustling
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| n. 瑟瑟声，沙沙声 adj. 发沙沙声的 | |
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71
condescending
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| adj.谦逊的,故意屈尊的 | |
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72
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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73
gentry
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| n.绅士阶级，上层阶级 | |
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74
ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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75
torpidity
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| n.麻痹 | |
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76
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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77
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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78
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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79
interdicted
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| v.禁止（行动）( interdict的过去式和过去分词 )；禁用；限制 | |
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80
fanaticism
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| n.狂热，盲信 | |
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81
esteems
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| n.尊敬，好评( esteem的名词复数 )v.尊敬( esteem的第三人称单数 )；敬重；认为；以为 | |
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82
apothecary
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| n.药剂师 | |
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83
drench
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| v.使淋透，使湿透 | |
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84
chancellor
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| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
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85
exchequer
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| n.财政部；国库 | |
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86
logic
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| n.逻辑(学)；逻辑性 | |
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87
ripens
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| v.成熟，使熟( ripen的第三人称单数 ) | |
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88
extrudes
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| v.挤压出( extrude的第三人称单数 )；挤压成；突出；伸出 | |
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89
candid
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| adj.公正的，正直的；坦率的 | |
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90
inaccessible
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| adj.达不到的，难接近的 | |
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91
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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92
amenity
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| n.pl.生活福利设施，文娱康乐场所；（不可数）愉快，适意 | |
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93
persecuting
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| （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 | |
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94
inquisitive
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| adj.求知欲强的，好奇的，好寻根究底的 | |
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95
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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96
Founder
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| n.创始者，缔造者 | |
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97
diffusion
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| n.流布；普及；散漫 | |
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98
Oxford
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| n.牛津（英国城市） | |
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99
heresy
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| n.异端邪说；异教 | |
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100
doctrine
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| n.教义；主义；学说 | |
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101
testament
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| n.遗嘱；证明 | |
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102
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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103
levity
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| n.轻率，轻浮，不稳定，多变 | |
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104
sterling
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| adj.英币的(纯粹的，货真价实的)；n.英国货币(英镑) | |
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105
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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106
piously
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| adv.虔诚地 | |
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107
congeal
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| v.凝结，凝固 | |
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108
sojourn
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| v./n.旅居，寄居；逗留 | |
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109
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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110
chatter
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| vi.／n.喋喋不休；短促尖叫；(牙齿)打战 | |
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111
embarking
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| 乘船( embark的现在分词 )； 装载； 从事 | |
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112
emigrants
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| n.（从本国移往他国的）移民( emigrant的名词复数 ) | |
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113
prospered
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| 成功，兴旺( prosper的过去式和过去分词 ) | |
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114
constructive
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| adj.建设的，建设性的 | |
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115
shun
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| vt.避开，回避，避免 | |
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116
accrues
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| v.增加( accrue的第三人称单数 )；（通过自然增长）产生；获得；（使钱款、债务）积累 | |
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117
stewards
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| （轮船、飞机等的）乘务员( steward的名词复数 )； （俱乐部、旅馆、工会等的）管理员； （大型活动的）组织者； （私人家中的）管家 | |
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118
steadily
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| adv.稳定地；不变地；持续地 | |
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119
premium
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| n.加付款；赠品；adj.高级的；售价高的 | |
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120
franchise
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| n.特许，特权，专营权，特许权 | |
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121
abhorrence
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| n.憎恶；可憎恶的事 | |
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122
perjury
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| n.伪证；伪证罪 | |
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123
initiation
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| n.开始 | |
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124
beseech
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| v.祈求，恳求 | |
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125
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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126
conformity
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| n.一致，遵从，顺从 | |
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127
counterfeits
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| v.仿制，造假( counterfeit的第三人称单数 ) | |
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128
succumbing
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的现在分词 )； 屈从； 被压垮； 死 | |
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129
ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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130
glazes
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| n.上釉的表面( glaze的名词复数 )；釉料；（浇在糕点上增加光泽的）蛋浆v.装玻璃( glaze的第三人称单数 )；上釉于，上光；（目光）变得呆滞无神 | |
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131
stertorous
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| adj.打鼾的 | |
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132
alienation
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| n.疏远；离间；异化 | |
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133
sects
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| n.宗派，教派( sect的名词复数 ) | |
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134
abhorring
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| v.憎恶( abhor的现在分词 )；（厌恶地）回避；拒绝；淘汰 | |
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135
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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136
relinquish
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| v.放弃，撤回，让与，放手 | |
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137
odious
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| adj.可憎的，讨厌的 | |
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138
sanctimony
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| n.假装神圣 | |
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139
theatrical
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| adj.剧场的，演戏的；做戏似的，做作的 | |
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140
hypocrisy
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| n.伪善，虚伪 | |
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141
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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142
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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143
frightful
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| adj.可怕的；讨厌的 | |
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144
squint
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| v. 使变斜视眼, 斜视, 眯眼看, 偏移, 窥视; n. 斜视, 斜孔小窗; adj. 斜视的, 斜的 | |
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145
squinted
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| 斜视( squint的过去式和过去分词 )； 眯着眼睛； 瞟； 从小孔或缝隙里看 | |
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146
hierarchy
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| n.等级制度；统治集团，领导层 | |
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147
dissent
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| n./v.不同意，持异议 | |
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148
tout
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| v.推销，招徕；兜售；吹捧，劝诱 | |
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