ZOROASTER
Our knowledge of the religion of the ancient Persians is principally derived3 from the Zendavesta, or sacred books of that people. Zoroaster was the founder4 of their religion, or rather the reformer of the religion which preceded him. The time when he lived is doubtful, but it is certain that his system became the dominant5 religion of Western Asia from the time of Cyrus (550 B.C.) to the conquest of Persia by Alexander the Great. Under the Macedonian monarchy6 the doctrines9 of Zoroaster appear to have been considerably10 corrupted11 by the introduction of foreign opinions, but they afterwards recovered their ascendency.
Zoroaster taught the existence of a supreme12 being, who created two other mighty13 beings and imparted to them as much of his own nature as seemed good to him. Of these, Ormuzd (called by the Greeks Oromasdes) remained faithful to his creator, and was regarded as the source of all good, while Ahriman (Arimanes) rebelled, and became the author of all evil upon the earth. Ormuzd created man and supplied him with all the materials of happiness; but Ahriman marred14 this happiness by introducing evil into the world, and creating savage15 beasts and poisonous reptiles16 and plants. In consequence of this, evil and good are now mingled17 together in every part of the world, and the followers18 of good and evil—the adherents19 of Ormuzd and Ahriman—carry on incessant20 war. But this state of things will not last forever. The time will come when the adherents of Ormuzd shall everywhere be victorious21, and Ahriman and his followers be consigned22 to darkness forever.
The religious rites23 of the ancient Persians were exceedingly simple. They used neither temples, altars, nor statues, and performed their sacrifices on the tops of mountains. They adored fire, light, and the sun as emblems24 of Ormuzd, the source of all light and purity, but did not regard them as independent deities25. The religious rites and ceremonies were regulated by the priests, who were called Magi. The learning of the Magi was connected with astrology and enchantment26, in which they were so celebrated27 that their name was applied28 to all orders of magicians and enchanters.
Wordsworth thus alludes29 to the worship of the Persians:
“. . . the Persian,—zealous to reject
Altar and Image, and the inclusive walls
And roofs of temples built by human hands,—
The loftiest heights ascending30, from their tops,
With myrtle-wreathed Tiara on his brows,
Presented sacrifice to Moon and Stars,
And to the Winds and mother Elements,
And the whole circle of the Heavens, for him
A sensitive existence and a God.”
—Excursion, Book IV.
In “Childe Harold” Byron speaks thus of the Persian worship:
“Not vainly did the early Persian make
His altar the high places and the peak
Of earth-o’er-gazing mountains, and thus take
A fit and unwalled temple, there to seek
The Spirit, in whose honor shrines31 are weak,
Upreared of human hands. Come and compare
Columns and idol32-dwellings, Goth or Greek,
With Nature’s realms of worship, earth and air,
Nor fix on fond abodes33 to circumscribe34 thy prayer.”
III., 91.
The religion of Zoroaster continued to flourish even after the introduction of Christianity, and in the third century was the dominant faith of the East, till the rise of the Mahometan power and the conquest of Persia by the Arabs in the seventh century, who compelled the greater number of the Persians to renounce36 their ancient faith. Those who refused to abandon the religion of their ancestors fled to the deserts of Kerman and to Hindustan, where they still exist under the name of Parsees, a name derived from Pars37, the ancient name of Persia. The Arabs call them Guebers, from an Arabic word signifying unbelievers. At Bombay the Parsees are at this day a very active, intelligent, and wealthy class. For purity of life, honesty, and conciliatory manners, they are favorably distinguished38. They have numerous temples to Fire, which they adore as the symbol of the divinity.
The Persian religion makes the subject of the finest tale in Moore’s “Lalla Rookh,” the “Fire Worshippers.” The Gueber chief says,
“Yes! I am of that impious race,
Those slaves of Fire, that morn and even
Hail their creator’s dwelling-place
Among the living lights of heaven;
Yes! I am of that outcast crew
To Iran and to vengeance39 true,
Who curse the hour your Arabs came
To desecrate40 our shrines of flame,
And swear before God’s burning eye,
To break our country’s chains or die.”
HINDU MYTHOLOGY
The religion of the Hindus is professedly founded on the Vedas. To these books of their scripture41 they attach the greatest sanctity, and state that Brahma himself composed them at the creation. But the present arrangement of the Vedas is attributed to the sage42 Vyasa, about five thousand years ago.
The Vedas undoubtedly43 teach the belief of one supreme God. The name of this deity44 is Brahma. His attributes are represented by the three personified powers of creation, preservation45, and destruction, which under the respective names of Brahma, Vishnu, and Siva form the Trimurti or triad of principal Hindu gods. Of the inferior gods the most important are: 1. Indra, the god of heaven, of thunder, lightning, storm, and rain; 2. Agni, the god of fire; 3. Yama, the god of the infernal regions; 4. Surya, the god of the sun.
Brahma is the creator of the universe, and the source from which all the individual deities have sprung, and into which all will ultimately be absorbed. “As milk changes to curd46, and water to ice, so is Brahma variously transformed and diversified47, without aid of exterior48 means of any sort.” The human soul, according to the Vedas, is a portion of the supreme ruler, as a spark is of the fire.
VISHNU
Vishnu occupies the second place in the triad of the Hindus, and is the personification of the preserving principle. To protect the world in various epochs of danger, Vishnu descended49 to the earth in different incarnations, or bodily forms, which descents are called Avatars. They are very numerous, but ten are more particularly specified50. The first Avatar was as Matsya, the Fish, under which form Vishnu preserved Manu, the ancestor of the human race, during a universal deluge51. The second Avatar was in the form of a Tortoise, which form he assumed to support the earth when the gods were churning the sea for the beverage52 of immortality53, Amrita.
We may omit the other Avatars, which were of the same general character, that is, interpositions to protect the right or to punish wrong-doers, and come to the ninth, which is the most celebrated of the Avatars of Vishnu, in which he appeared in the human form of Krishna, an invincible54 warrior55, who by his exploits relieved the earth from the tyrants56 who oppressed it.
Buddha is by the followers of the Brahmanical religion regarded as a delusive57 incarnation of Vishnu, assumed by him in order to induce the Asuras, opponents of the gods, to abandon the sacred ordinances58 of the Vedas, by which means they lost their strength and supremacy59.
Kalki is the name of the tenth Avatar, in which Vishnu will appear at the end of the present age of the world to destroy all vice60 and wickedness, and to restore mankind to virtue61 and purity.
SIVA
Siva is the third person of the Hindu triad. He is the personification of the destroying principle. Though the third name, he is, in respect to the number of his worshippers and the extension of his worship, before either of the others. In the Puranas (the scriptures62 of the modern Hindu religion) no allusion63 is made to the original power of this god as a destroyer; that power not being to be called into exercise till after the expiration64 of twelve millions of years, or when the universe will come to an end; and Mahadeva (another name for Siva) is rather the representative of regeneration than of destruction.
The worshippers of Vishnu and Siva form two sects65, each of which proclaims the superiority of its favorite deity, denying the claims of the other, and Brahma, the creator, having finished his work, seems to be regarded as no longer active, and has now only one temple in India, while Mahadeva and Vishnu have many. The worshippers of Vishnu are generally distinguished by a greater tenderness for life, and consequent abstinence from animal food, and a worship less cruel than that of the followers of Siva.
JUGGERNAUT
Whether the worshippers of Juggernaut are to be reckoned among the followers of Vishnu or Siva, our authorities differ. The temple stands near the shore, about three hundred miles south-west of Calcutta. The idol is a carved block of wood, with a hideous67 face, painted black, and a distended68 blood-red mouth. On festival days the throne of the image is placed on a tower sixty feet high, moving on wheels. Six long ropes are attached to the tower, by which the people draw it along. The priests and their attendants stand round the throne on the tower, and occasionally turn to the worshippers with songs and gestures. While the tower moves along numbers of the devout69 worshippers throw themselves on the ground, in order to be crushed by the wheels, and the multitude shout in approbation70 of the act, as a pleasing sacrifice to the idol. Every year, particularly at two great festivals in March and July, pilgrims flock in crowds to the temple. Not less than seventy or eighty thousand people are said to visit the place on these occasions, when all castes eat together.
CASTES
The division of the Hindus into classes or castes, with fixed71 occupations, existed from the earliest times. It is supposed by some to have been founded upon conquest, the first three castes being composed of a foreign race, who subdued72 the natives of the country and reduced them to an inferior caste. Others trace it to the fondness of perpetuating73, by descent from father to son, certain offices or occupations.
The Hindu tradition gives the following account of the origin of the various castes: At the creation Brahma resolved to give the earth inhabitants who should be direct emanations from his own body. Accordingly from his mouth came forth74 the eldest75 born, Brahma (the priest), to whom he confided76 the four Vedas; from his right arm issued Shatriya (the warrior), and from his left, the warrior’s wife. His thighs77 produced Vaissyas, male and female (agriculturists and traders), and lastly from his feet sprang Sudras (mechanics and laborers).
The four sons of Brahma, so significantly brought into the world, became the fathers of the human race, and heads of their respective castes. They were commanded to regard the four Vedas as containing all the rules of their faith, and all that was necessary to guide them in their religious ceremonies. They were also commanded to take rank in the order of their birth, the Brahmans uppermost, as having sprung from the head of Brahma.
A strong line of demarcation is drawn78 between the first three castes and the Sudras. The former are allowed to receive instruction from the Vedas, which is not permitted to the Sudras. The Brahmans possess the privilege of teaching the Vedas, and were in former times in exclusive possession of all knowledge. Though the sovereign of the country was chosen from the Shatriya class, also called Rajputs, the Brahmans possessed79 the real power, and were the royal counsellors, the judges and magistrates80 of the country; their persons and property were inviolable; and though they committed the greatest crimes, they could only be banished81 from the kingdom. They were to be treated by sovereigns with the greatest respect, for “a Brahman, whether learned or ignorant, is a powerful divinity.”
When the Brahman arrives at years of maturity82 it becomes his duty to marry. He ought to be supported by the contributions of the rich, and not to be obliged to gain his subsistence by any laborious83 or productive occupation. But as all the Brahmans could not be maintained by the working classes of the community, it was found necessary to allow them to engage in productive employments.
We need say little of the two intermediate classes, whose rank and privileges may be readily inferred from their occupations. The Sudras or fourth class are bound to servile attendance on the higher classes, especially the Brahmans, but they may follow mechanical occupations and practical arts, as painting and writing, or become traders or husbandmen. Consequently they sometimes grow rich, and it will also sometimes happen that Brahmans become poor. That fact works its usual consequence, and rich Sudras sometimes employ poor Brahmans in menial occupations.
There is another class lower even than the Sudras, for it is not one of the original pure classes, but springs from an unauthorized union of individuals of different castes. These are the Pariahs84, who are employed in the lowest services and treated with the utmost severity. They are compelled to do what no one else can do without pollution. They are not only considered unclean themselves, but they render unclean everything they touch. They are deprived of all civil rights, and stigmatized85 by particular laws regulating their mode of life, their houses, and their furniture. They are not allowed to visit the pagodas86 or temples of the other castes, but have their own pagodas and religious exercises. They are not suffered to enter the houses of the other castes; if it is done incautiously or from necessity, the place must be purified by religious ceremonies. They must not appear at public markets, and are confined to the use of particular wells, which they are obliged to surround with bones of animals, to warn others against using them. They dwell in miserable87 hovels, distant from cities and villages, and are under no restrictions89 in regard to food, which last is not a privilege, but a mark of ignominy, as if they were so degraded that nothing could pollute them. The three higher castes are prohibited entirely90 the use of flesh. The fourth is allowed to use all kinds except beef, but only the lowest caste is allowed every kind of food without restriction88.
BUDDHA
Buddha, whom the Vedas represent as a delusive incarnation of Vishnu, is said by his followers to have been a mortal sage, whose name was Gautama, called also by the complimentary91 epithets92 of Sakyasinha, the Lion, and Buddha, the Sage.
By a comparison of the various epochs assigned to his birth, it is inferred that he lived about one thousand years before Christ.
He was the son of a king; and when in conformity93 to the usage of the country he was, a few days after his birth, presented before the altar of a deity, the image is said to have inclined its head as a presage94 of the future greatness of the new-born prophet. The child soon developed faculties95 of the first order, and became equally distinguished by the uncommon96 beauty of his person. No sooner had he grown to years of maturity than he began to reflect deeply on the depravity and misery97 of mankind, and he conceived the idea of retiring from society and devoting himself to meditation98. His father in vain opposed this design. Buddha escaped the vigilance of his guards, and having found a secure retreat, lived for six years undisturbed in his devout contemplations. At the expiration of that period he came forward at Benares as a religious teacher. At first some who heard him doubted of the soundness of his mind; but his doctrines soon gained credit, and were propagated so rapidly that Buddha himself lived to see them spread all over India. He died at the age of eighty years.
The Buddhists100 reject entirely the authority of the Vedas, and the religious observances prescribed in them and kept by the Hindus. They also reject the distinction of castes, and prohibit all bloody101 sacrifices, and allow animal food. Their priests are chosen from all classes; they are expected to procure102 their maintenance by perambulation and begging, and among other things it is their duty to endeavor to turn to some use things thrown aside as useless by others, and to discover the medicinal power of plants. But in Ceylon three orders of priests are recognized; those of the highest order are usually men of high birth and learning, and are supported at the principal temples, most of which have been richly endowed by the former monarchs103 of the country.
For several centuries after the appearance of Buddha, his sect66 seems to have been tolerated by the Brahmans, and Buddhism104 appears to have penetrated105 the peninsula of Hindustan in every direction, and to have been carried to Ceylon, and to the eastern peninsula. But afterwards it had to endure in India a long-continued persecution106, which ultimately had the effect of entirely abolishing it in the country where it had originated, but to scatter107 it widely over adjacent countries. Buddhism appears to have been introduced into China about the year 65 of our era. From China it was subsequently extended to Corea, Japan, and Java.
THE GRAND LAMA
It is a doctrine8 alike of the Brahminical Hindus and of the Buddhist99 sect that the confinement108 of the human soul, an emanation of the divine spirit, in a human body, is a state of misery, and the consequence of frailties109 and sins committed during former existences. But they hold that some few individuals have appeared on this earth from time to time, not under the necessity of terrestrial existence, but who voluntarily descended to the earth to promote the welfare of mankind. These individuals have gradually assumed the character of reappearances of Buddha himself, in which capacity the line is continued till the present day, in the several Lamas of Thibet, China, and other countries where Buddhism prevails. In consequence of the victories of Gengis Khan and his successors, the Lama residing in Thibet was raised to the dignity of chief pontiff of the sect. A separate province was assigned to him as his own territory, and besides his spiritual dignity he became to a limited extent a temporal monarch7. He is styled the Dalai Lama.
The first Christian35 missionaries110 who proceeded to Thibet were surprised to find there in the heart of Asia a pontifical111 court and several other ecclesiastical institutions resembling those of the Roman Catholic church. They found convents for priests and nuns112; also processions and forms of religious worship, attended with much pomp and splendor113; and many were induced by these similarities to consider Lamaism as a sort of degenerated114 Christianity. It is not improbable that the Lamas derived some of these practices from the Nestorian Christians115, who were settled in Tartary when Buddhism was introduced into Thibet.
PRESTER JOHN
An early account, communicated probably by travelling merchants, of a Lama or spiritual chief among the Tartars, seems to have occasioned in Europe the report of a Presbyter or Prester John, a Christian pontiff resident in Upper Asia. The Pope sent a mission in search of him, as did also Louis IX. of France, some years later, but both missions were unsuccessful, though the small communities of Nestorian Christians, which they did find, served to keep up the belief in Europe that such a personage did exist somewhere in the East. At last in the fifteenth century, a Portuguese116 traveller, Pedro Covilham, happening to hear that there was a Christian prince in the country of the Abessines (Abyssinia), not far from the Red Sea, concluded that this must be the true Prester John. He accordingly went thither117, and penetrated to the court of the king, whom he calls Negus. Milton alludes to him in “Paradise Lost,” Book XI., where, describing Adam’s vision of his descendants in their various nations and cities, scattered118 over the face of the earth, he says,—
“. . . Nor did his eyes not ken119
Th’ empire of Negus, to his utmost port,
Ercoco, and the less maritime120 kings,
Mombaza and Quiloa and Melind.”
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1
mythology
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| n.神话，神话学，神话集 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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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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Founder
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| n.创始者，缔造者 | |
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dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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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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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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corrupted
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| （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 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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mighty
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| adj.强有力的；巨大的 | |
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marred
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| adj. 被损毁, 污损的 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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reptiles
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| n.爬行动物，爬虫( reptile的名词复数 ) | |
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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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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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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incessant
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| adj.不停的，连续的 | |
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victorious
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| adj.胜利的，得胜的 | |
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consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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emblems
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| n.象征，标记( emblem的名词复数 ) | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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enchantment
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| n.迷惑，妖术，魅力 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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ascending
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| adj.上升的，向上的 | |
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shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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idol
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| n.偶像，红人，宠儿 | |
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abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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circumscribe
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| v.在...周围划线，限制，约束 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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pars
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| n.部，部分；平均( par的名词复数 )；平价；同等；（高尔夫球中的）标准杆数 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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vengeance
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| n.报复，报仇，复仇 | |
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desecrate
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| v.供俗用，亵渎，污辱 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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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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preservation
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| n.保护，维护，保存，保留，保持 | |
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curd
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| n.凝乳；凝乳状物 | |
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diversified
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| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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specified
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| adj.特定的 | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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beverage
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| n.(水，酒等之外的)饮料 | |
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53
immortality
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| n.不死，不朽 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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warrior
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| n.勇士，武士，斗士 | |
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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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delusive
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| adj.欺骗的，妄想的 | |
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58
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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supremacy
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| n.至上；至高权力 | |
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60
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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62
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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63
allusion
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| n.暗示，间接提示 | |
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64
expiration
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| n.终结，期满，呼气，呼出物 | |
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65
sects
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| n.宗派，教派( sect的名词复数 ) | |
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66
sect
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| n.派别，宗教，学派，派系 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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68
distended
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| v.（使）膨胀，肿胀( distend的过去式和过去分词 ) | |
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69
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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approbation
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| n.称赞；认可 | |
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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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72
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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perpetuating
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| perpetuate的现在进行式 | |
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forth
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| adv.向前；向外，往外 | |
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eldest
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| adj.最年长的，最年老的 | |
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confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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77
thighs
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| n.股，大腿( thigh的名词复数 )；食用的鸡（等的）腿 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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84
pariahs
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| n.被社会遗弃者( pariah的名词复数 )；贱民 | |
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stigmatized
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| v.使受耻辱，指责，污辱( stigmatize的过去式和过去分词 ) | |
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pagodas
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| 塔，宝塔( pagoda的名词复数 ) | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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restriction
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| n.限制，约束 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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complimentary
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| adj.赠送的，免费的，赞美的，恭维的 | |
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epithets
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| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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conformity
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| n.一致，遵从，顺从 | |
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presage
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| n.预感，不祥感；v.预示 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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100
Buddhists
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| n.佛教徒( Buddhist的名词复数 ) | |
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101
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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102
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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103
monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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104
Buddhism
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| n.佛教（教义） | |
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105
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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106
persecution
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| n. 迫害,烦扰 | |
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107
scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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108
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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109
frailties
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| n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点 | |
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110
missionaries
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| n.传教士( missionary的名词复数 ) | |
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111
pontifical
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| adj.自以为是的，武断的 | |
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112
nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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113
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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114
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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115
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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116
Portuguese
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| n.葡萄牙人；葡萄牙语 | |
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117
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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118
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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119
ken
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| n.视野，知识领域 | |
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120
maritime
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| adj.海的，海事的，航海的，近海的，沿海的 | |
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