Angels of the Indians, Persians, etc.
The author of the article “Angel” in the Encyclop?dia says that all religions have admitted the existence of angels, although it is not demonstrated by natural reason.
We understand by this word, ministers of God, supernatural is beyond reason. If I mistake not it should have been several religions (and not all) have acknowledged the existence of angels. That of Numa, that of Sabaism, that of the Druids, that of the Scythians, and that of the Ph?nicians and ancient Egyptians did not admit their existence.
We understand by this word, ministers of God, deputies, beings of a middle order between God and man, sent to make known to us His orders.
At the present time — in 1772 — the Brahmins boast of having possessed2 in writing, for just four thousand eight hundred and seventy-eight years, their first sacred law, entitled the Shastah, fifteen hundred years before their second law, called Veidam, signifying the word of God. The Shastah contains five chapters; the first, of God and His attributes; the second, of the creation of the angels; the third, of the fall of the angels; the fourth, of their punishment; the fifth, of their pardon, and the creation of man.
It is good, in the first place, to observe the manner in which this book speaks of God.
First Chapter of the Shastah.
God is one; He has created all; it is a perfect sphere, without beginning or end. God conducts the whole creation by a general providence3, resulting from a determined4 principle. Thou shalt not seek to discover the nature and essence of the Eternal, nor by what laws He governs; such an undertaking5 would be vain and criminal. It is enough for thee to contemplate6 day and night in His works, His wisdom, His power, and His goodness.
After paying to this opening of the Shastah the tribute of admiration7 which is due to it, let us pass to the creation of the angels.
Second Chapter of the Shastah.
The Eternal, absorbed in the contemplation of His own existence, resolved, in the fulness of time, to communicate His glory and His essence to beings capable of feeling and partaking His beatitude as well as of contributing to His glory. The Eternal willed it, and they were. He formed them partly of His own essence, capable of perfection or imperfection, according to their will.
The Eternal first created Brahma, Vishnu, and Siva, then Mozazor, and all the multitude of the angels. The Eternal gave the pre-eminence to Brahma, Vishnu, and Siva. Brahma was the prince of the angelic army; Vishnu and Siva were His coadjutors. The Eternal divided the angelic army into several bands, and gave to each a chief. They adored the Eternal, ranged around His throne, each in the degree assigned him. There was harmony in heaven. Mozazor, chief of the first band, led the canticle of praise and adoration8 to the Creator, and the song of obedience9 to Brahma, his first creature; and the Eternal rejoiced in His new creation.
Chapter 29
From the creation of the celestial10 army, joy and harmony surrounded the throne of the Eternal for a thousand years multiplied by a thousand, and would have lasted until the end of time had not envy seized Mozazor and other princes of the angelic bands, among whom was Raabon, the next in dignity to Mozazor. Forgetful of the blessing11 of their creation, and of their duty, they rejected the power of perfection, and exercised the power of imperfection. They did evil in the sight of the Eternal; they disobeyed Him; they refused to submit to God’s lieutenant12 and his coadjutors Vishnu and Siva, saying: “We will govern,” and, without fearing the power and the anger of their Creator, disseminated13 their seditious principles in the celestial army. They seduced14 the angels, and persuaded a great multitude of them to rebel; and they forsook15 the throne of the Eternal; and sorrow came upon the faithful angelic spirits; and for the first time grief was known in heaven.
Chapter 29
The Eternal, whose omniscience16, prescience, and influence extend over all things except the action of the beings whom He has created free, beheld17 with grief and anger the defection of Mozazor, Raabon, and the other chiefs of the angels.
Merciful in his wrath18, he sent Brahma, Vishnu, and Siva to reproach them with their crime, and bring them back to their duty; but, confirmed in their spirit of independence, they persisted in their revolt. The Eternal then commanded Siva to march against them, armed with almighty19 power, and hurl21 them down from the high place to the place of darkness, into the Ondera, there to be punished for a thousand years multiplied by a thousand.
Abstract of the Fifth Chapter.
At the end of a thousand years Brahma, Vishnu, and Siva implored22 the clemency23 of the Eternal in favor of the delinquents24. The Eternal vouchsafed25 to deliver them from the prison of the Ondera, and place them in a state of probation26 during a great number of solar revolutions. There were other rebellions against God during this time of penitence27.
It was at one of these periods that God created the earth, where the penitent28 angels underwent several metempsychoses, one of the last of which was their transformation29 into cows. Hence it was that cows became sacred in India. Lastly, they were metamorphosed into men.
So that the Indian system of angels is precisely30 that of the Jesuit Bougeant, who asserts that the bodies of beasts are inhabited by sinful angels. What the Brahmins had invented seriously, Bougeant, more than four thousand years after, imagined in jest — if, indeed, this pleasantry of his was not a remnant of superstition31, combined with the spirit of system-making, as is often the case.
Such is the history of the angels among the ancient Brahmins, which, after the lapse32 of about fifty centuries, they still continue to teach. Neither our merchants who have traded in India, nor our missionaries33, have ever been informed of it; for the Brahmins, having never been edified34 by their science or their manners, have not communicated to them their secrets. It was left for an Englishman, named Holwell, to reside for thirty years at Benares, on the Ganges, an ancient school of the Brahmins, to learn the ancient Sanscrit tongue, in order at length to enrich our Europe with this singular knowledge; just as Mr. Sale lived a long time in Arabia to give us a faithful translation of the Koran and information relative to ancient Sabaism, which has been succeeded by the Mussulman religion; and as Dr. Hyde continued for twenty years his researches into everything concerning the religion of the Magi.
Angels of the Persians.
The Persians had thirty-one angels. The first of all, who is served by four other angels, is named Bahaman. He has the inspection35 of all animals except man, over whom God has reserved to himself an immediate36 jurisdiction37.
God presides over the day on which the sun enters the Ram38, and this day is a Sabbath, which proves that the feast of the Sabbath was observed among the Persians in the ancient times. The second angel presides over the seventh day, and is called Debadur. The third is Kur, which probably was afterwards converted into Cyrus. He is the angel of the sun. The fourth is called Mah, and presides over the moon. Thus each angel has his province. It was among the Persians that the doctrine39 of the guardian40 angel and the evil angel was first adopted. It is believed that Raphael was the guardian angel of the Persian Empire.
Angels of the Hebrews.
The Hebrews knew nothing of the fall of the angels until the commencement of the Christian41 era. This secret doctrine of the ancient Brahmins must have reached them at that time, for it was then that the book attributed to Enoch, relative to the sinful angels driven from heaven, was fabricated.
Enoch must have been a very ancient writer, since, according to the Jews, he lived in the seventh generation before the deluge42. But as Seth, still more ancient than he, had left books to the Hebrews, they might boast of having some from Enoch also. According to them Enoch wrote as follows:
“It happened, after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful. And when the angels, the sons of heaven, beheld them they became enamored of them, saying to each other: ‘Come, let us select for ourselves wives from the progeny43 of men, and let us beget44 children.’ Then their leader, Samyaza, said to them: ‘I fear that you may perhaps be indisposed to the performance of this enterprise, and that I alone shall suffer for so grievous a crime.’ But they answered him and said: ‘We all swear, and bind45 ourselves by mutual46 execrations, that we will not change our intention, but execute our projected undertaking.’
“Then they swore all together, and all bound themselves by mutual execrations. Their whole number was two hundred, who descended47 upon Ardis, which is the top of Mount Armon. That mountain, therefore, was called Armon, because they had sworn upon it, and bound themselves by mutual execrations. These are the names of their chiefs: Samyaza, who was their leader; Urakabarameel, Akabeel, Tamiel, Ramuel, Danel, Azkeel, Sarakuyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them.
“Then they took wives, each choosing for himself, whom they began to approach, and with whom they cohabited, teaching them sorcery, incantations, and the dividing of roots and trees. And the women, conceiving, brought forth48 giants, whose stature49 was each three hundred cubits,” etc.
The author of this fragment writes in the style which seems to belong to the primitive50 ages. He has the same simplicity51. He does not fail to name the persons, nor does he forget the dates; here are no reflections, no maxims52. It is the ancient Oriental manner.
It is evident that this story is founded on the sixth chapter of Genesis: “There were giants in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty20 men which were of old, men of renown53.” Genesis and the Book of Enoch perfectly54 agree respecting the coupling of the angels with the daughters of men, and the race of giants which sprung from this union; but neither this Enoch, nor any book of the Old Testament55, speaks of the war of the angels against God, or of their defeat, or of their fall into hell, or of their hatred56 to mankind.
Nearly all the commentators57 on the Old Testament unanimously say that before the Babylonian captivity58, the Jews knew not the name of any angel. The one that appeared to Manoah, father of Samson, would not tell his name.
When the three angels appeared to Abraham, and he had a whole calf59 dressed to regale60 them, they did not tell him their names. One of them said: “I will come to see thee next year, if God grant me life; and Sarah thy wife shall have a son.”
Calmet discovers a great affinity61 between this story and the fable62 which Ovid relates in his “Fasti,” of Jupiter, Neptune63, and Mercury, who, having supped with old Hyreus, and finding that he was afflicted64 with impotence, urinated upon the skin of a calf which he had served up to them, and ordered him to bury this hide watered with celestial urine in the ground, and leave it there for nine months. At the end of the nine months, Hyreus uncovered his hide, and found in it a child, which was named Orion, and is now in the heavens. Calmet moreover says that the words which the angels used to Abraham may be rendered thus: A child shall be born of your calf.
Be this as it may, the angels did not tell Abraham their names; they did not even tell them to Moses; and we find the name of Raphael only in Tobit, at the time of the captivity. The other names of angels are evidently taken from the Chald?ans and the Persians. Raphael, Gabriel, and Uriel, are Persian or Babylonian. The name of Israel itself is Chald?an, as the learned Jew Philo expressly says, in the account of his deputation to Caligula.
We shall not here repeat what has been elsewhere said of angels.
Whether the Greeks and the Romans admitted the Existence of Angels.
They had gods and demi-gods enough to dispense65 with all other subaltern beings. Mercury executed the commissions of Jupiter, and Iris66 those of Juno; nevertheless, they admitted genii and demons1. The doctrine of guardian angels was versified by Hesiod, who was contemporary with Homer. In his poem of “The Works and Days” he thus explains it:
When gods alike and mortals rose to birth,
A golden race the immortals68 formed on earth
Of many-languaged men; they lived of old,
When Saturn69 reigned70 in heaven — an age of gold.
Like gods they lived, with calm, untroubled mind,
Free from the toil71 and anguish72 of our kind.
Nor sad, decrepit73 age approaching nigh,
Their limbs misshaped with swoln deformity.
Strangers to ill, they Nature’s banquet proved,
Rich in earth’s fruits, and of the blest beloved:
They sank to death, as opiate slumber74 stole
Soft o’er the sense, and whelmed the willing soul.
Theirs was each good: the grain-exuberant soil
Poured the full harvest, uncompelled by toil:
The virtuous75 many dwelt in common, blest,
And all unenvying shared what all in peace possessed.
When on this race the verdant76 earth had lain,
By Jove’s high will they rose a Genii train:
Earth-wandering d?mons, they their charge began,
The ministers of good and guards of man:
Veiled with a mantle77 of aerial night,
O’er earth’s wide space they wing their hovering78 flight;
Dispense the fertile treasures of the ground,
And bend their all-observant glance around;
To mark the deed unjust, the just approve,
Their kingly office, delegate from Jove.
Elton’s Translation.
The farther we search into antiquity79, the more we see how modern nations have by turns explored these now almost abandoned mines. The Greeks, who so long passed for inventors, imitated Egypt, which had copied from the Chald?ans, who owed almost everything to the Indians. The doctrine of the guardian angels, so well sung by Hesiod, was afterwards sophisticated in the schools: it was all that they were capable of doing. Every man had his good and his evil genius, as each one had his particular star —
Est genius natale comes qui temperat astrum.
Socrates, we know, had his good angel; but his bad angel must have governed him. No angel but an evil one could prompt a philosopher to run from house to house, to tell people, by question and answer, that father and mother, preceptor and pupil, were all ignorant and imbecile. A guardian angel in that event will find it very difficult to save his protégé from the hemlock80.
We are acquainted only with the evil angel of Marcus Brutus, which appeared to him before the battle of Philippi.
§ II.
The doctrine of angels is one of the oldest in the world. It preceded that of the immortality81 of the soul. This is not surprising; philosophy is necessary to the belief that the soul of mortal man is immortal67; but imagination and weakness are sufficient for the invention of beings superior to ourselves, protecting or persecuting82 us. Yet it does not appear that the ancient Egyptians had any notion of these celestial beings, clothed with an ethereal body and administering to the orders of a God. The ancient Babylonians were the first who admitted this theology. The Hebrew books employ the angels from the first book of Genesis downwards83: but the Book of Genesis was not written before the Chald?ans had become a powerful nation: nor was it until the captivity of Babylon that the Jews learned the names of Gabriel, Raphael, Michael, Uriel, etc., which were given to the angels. The Jewish and Christian religions being founded on the fall of Adam, and this fall being founded on the temptation by the evil angel, the devil, it is very singular that not a word is said in the Pentateuch of the existence of the bad angels, still less of their punishment and abode84 in hell.
The reason of this omission85 is evident: the evil angels were unknown to the Jews until the Babylonian captivity; then it is that Asmodeus begins to be talked of, whom Raphael went to bind in Upper Egypt; there it is that the Jews first hear of Satan. This word Satan was Chald?an; and the Book of Job, an inhabitant of Chald?a, is the first that makes mention of him.
The ancient Persians said Satan was an angel or genius who had made war upon the Dives and the Peris, that is, the fairest of the East.
Thus, according to the ordinary rules of probability, those who are guided by reason alone might be permitted to think that, from this theology, the Jews and Christians86 at length took the idea that the evil angels had been driven out of heaven, and that their prince had tempted87 Eve, in the form of a serpent.
It has been pretended that Isaiah, in his fourteenth chapter, had this allegory in view when he said: “Quomodo occidisti de c?lo, Lucifer, qui mane oriebaris?” “How hast thou fallen from heaven, O Lucifer, son of the morning?”
It was this same Latin verse, translated from Isaiah, which procured88 for the devil the name of Lucifer. It was forgotten that Lucifer signifies “that which sheds light.” The words of Isaiah, too, have received a little attention; he is speaking of the dethroned king of Babylon; and by a common figure of speech, he says to him: “How hast thou fallen from heaven, thou brilliant star?”
It does not at all appear that Isaiah sought, by this stroke of rhetoric89, to establish the doctrine of the angels precipitated90 into hell. It was scarcely before the time of the primitive Christian church that the fathers and the rabbis exerted themselves to encourage this doctrine, in order to save the incredibility of the story of a serpent which seduced the mother of men, and which, condemned91 for this bad action to crawl on its belly92, has ever since been an enemy to man, who is always striving to crush it, while it is always endeavoring to bite him. There seemed to be somewhat more of sublimity93 in celestial substances precipitated into the abyss, and issuing from it to persecute94 mankind.
It cannot be proved by any reasoning that these celestial and infernal powers exist; neither can it be proved that they do not exist. There is certainly no contradiction in acknowledging the existence of beneficent and malignant95 substances which are neither of the nature of God nor of the nature of man: but a thing, to be believed, must be more than possible.
The angels who, according to the Babylonians and the Jews, presided over nations, were precisely what the gods of Homer were — celestial beings, subordinate to a supreme96 being. The imagination which produced the one probably produced the other. The number of the inferior gods increased with the religion of Homer. Among the Christians, the number of the angels was augmented97 in the course of time.
The writers known by the names of Dionysius the Areopagite and Gregory I. fixed98 the number of angels in nine choirs99, forming three hierarchies100; the first consisting of the seraphim101, cherubim, and thrones; the second of the dominations, virtues102 and powers; and the third of the principalities, archangels, and, lastly, the angels, who give their domination to all the rest. It is hardly permissible103 for any one but a pope thus to settle the different ranks in heaven.
§ III.
Angel, in Greek, is envoy104. The reader will hardly be the wiser for being told that the Persians had their peris, the Hebrews their malakim, and the Greeks their demonoi.
But it is perhaps better worth knowing that one of the first of man’s ideas has always been to place intermediate beings between the Divinity and himself; such were those demons, those genii, invented in the ages of antiquity. Man always made the gods after his own image; princes were seen to communicate their orders by messengers; therefore, the Divinity had also his couriers. Mercury, Iris, were couriers or messengers.
The Jews, the only people under the conduct of the Divinity Himself, did not at first give names to the angels whom God vouchsafed to send them; they borrowed the names given them by the Chald?ans when the Jewish nation was captive in Babylon; Michael and Gabriel are named for the first time by Daniel, a slave among those people. The Jew Tobit, who lived at Ninevah, knew the angel Raphael, who travelled with his son to assist him in recovering the money due to him from the Jew Gaba?l.
In the laws of the Jews, that is, in Leviticus and Deuteronomy, not the least mention is made of the existence of the angels — much less of the worship of them. Neither did the Sadducees believe in the angels.
But in the histories of the Jews, they are much spoken of. The angels were corporeal105; they had wings at their backs, as the Gentiles feigned106 that Mercury had at his heels; sometimes they concealed107 their wings under their clothing. How could they be without bodies, since they all ate and drank, and the inhabitants of Sodom wanted to commit the sin of pederasty with the angels who went to Lot’s house?
The ancient Jewish tradition, according to Ben Maimon, admits ten degrees, ten orders of angels:
1. The chaios ecodesh, pure, holy. 2. The ofamin, swift. 3. The oralim, strong. 4. The chasmalim, flames. 5. The seraphim, sparks. 6. The malakim, angels, messengers, deputies. 7. The elohim, gods or judges. 8. The ben elohim, sons of the gods. 9. The cherubim, images. 10. The ychim, animated108.
The story of the fall of the angels is not to be found in the books of Moses. The first testimony109 respecting it is that of Isaiah, who, apostrophizing the king of Babylon, exclaims, “Where is now the exacter of tributes? The pines and the cedars110 rejoice in his fall. How hast thou fallen from heaven, O Hellel, star of the morning?” It has been already observed that the word Hellel has been rendered by the Latin word Lucifer; that afterwards, in an allegorical sense, the name of Lucifer was given to the prince of the angels, who made war in heaven; and that, at last, this word, signifying Phosphorus and Aurora111, has become the name of the devil.
The Christian religion is founded on the fall of the angels. Those who revolted were precipitated from the spheres which they inhabited into hell, in the centre of the earth, and became devils. A devil, in the form of a serpent, tempted Eve, and damned mankind. Jesus came to redeem112 mankind, and to triumph over the devil, who tempts113 us still. Yet this fundamental tradition is to be found nowhere but in the apocryphal114 book of Enoch; and there it is in a form quite different from that of the received tradition.
St. Augustine, in his 109th letter, does not hesitate to give slender and agile115 bodies to the good and bad angels. Pope Gregory I. has reduced to nine choirs — to nine hierarchies or orders — the ten choirs of angels acknowledged by the Jews.
The Jews had in their temple two cherubs116, each with two heads — the one that of an ox, the other that of an eagle, with six wings. We paint them now in the form of a flying head, with two small wings below the ears. We paint the angels and archangels in the form of young men, with two wings at the back. As for the thrones and dominations, no one has yet thought of painting them.
St. Thomas, at question cviii. article 2, says that the thrones are as near to God as the cherubim and the seraphim, because it is upon them that God sits. Scot has counted a thousand million of angels. The ancient mythology117 of the good and bad genii, having passed from the East to Greece and Rome, we consecrated118 this opinion, for admitting for each individual a good and an evil angel, of whom one assists him and the other torments119 him, from his birth to his death; but it is not yet known whether these good and bad angels are continually passing from one to another, or are relieved by others. On this point, consult “St. Thomas’s Dream.”
It is not known precisely where the angels dwell — whether in the air, in the void, or in the planets. It has not been God’s pleasure that we should be informed of their abode.
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1
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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4
determined
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| adj.坚定的；有决心的 | |
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5
undertaking
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| n.保证，许诺，事业 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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7
admiration
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| n.钦佩，赞美，羡慕 | |
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8
adoration
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| n.爱慕，崇拜 | |
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9
obedience
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| n.服从，顺从 | |
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10
celestial
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| adj.天体的；天上的 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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lieutenant
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| n.陆军中尉，海军上尉；代理官员，副职官员 | |
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13
disseminated
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| 散布，传播( disseminate的过去式和过去分词 ) | |
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14
seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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15
forsook
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| forsake的过去式 | |
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omniscience
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| n.全知，全知者，上帝 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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18
wrath
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| n.愤怒，愤慨，暴怒 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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mighty
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| adj.强有力的；巨大的 | |
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hurl
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| vt.猛投，力掷，声叫骂 | |
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implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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clemency
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| n.温和，仁慈，宽厚 | |
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delinquents
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| n.（尤指青少年）有过失的人，违法的人( delinquent的名词复数 ) | |
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vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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probation
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| n.缓刑(期)，(以观后效的)察看；试用(期) | |
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penitence
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| n.忏悔，赎罪；悔过 | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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transformation
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| n.变化；改造；转变 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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superstition
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| n.迷信，迷信行为 | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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edified
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| v.开导，启发( edify的过去式和过去分词 ) | |
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inspection
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| n.检查，审查，检阅 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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38
ram
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| (random access memory)随机存取存储器 | |
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39
doctrine
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| n.教义；主义；学说 | |
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40
guardian
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| n.监护人；守卫者，保护者 | |
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41
Christian
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| adj.基督教徒的；n.基督教徒 | |
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42
deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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43
progeny
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| n.后代，子孙；结果 | |
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44
beget
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| v.引起；产生 | |
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45
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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46
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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47
descended
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| a.为...后裔的，出身于...的 | |
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48
forth
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| adv.向前；向外，往外 | |
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49
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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50
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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51
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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52
maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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53
renown
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| n.声誉，名望 | |
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54
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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55
testament
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| n.遗嘱；证明 | |
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56
hatred
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| n.憎恶，憎恨，仇恨 | |
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57
commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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58
captivity
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| n.囚禁；被俘；束缚 | |
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59
calf
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| n.小牛，犊，幼仔，小牛皮 | |
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60
regale
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| v.取悦，款待 | |
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61
affinity
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| n.亲和力，密切关系 | |
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62
fable
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| n.寓言；童话；神话 | |
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63
Neptune
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| n.海王星 | |
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64
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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iris
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| n.虹膜，彩虹 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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immortals
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| 不朽的人物( immortal的名词复数 )； 永生不朽者 | |
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Saturn
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| n.农神，土星 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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71
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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73
decrepit
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| adj.衰老的，破旧的 | |
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74
slumber
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| n.睡眠，沉睡状态 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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verdant
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| adj.翠绿的，青翠的，生疏的，不老练的 | |
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mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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hovering
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| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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79
antiquity
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| n.古老；高龄；古物，古迹 | |
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80
hemlock
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| n.毒胡萝卜，铁杉 | |
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immortality
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| n.不死，不朽 | |
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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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83
downwards
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| adj./adv.向下的（地），下行的（地） | |
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84
abode
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| n.住处，住所 | |
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85
omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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86
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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87
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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88
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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90
precipitated
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| v.（突如其来地）使发生( precipitate的过去式和过去分词 )；促成；猛然摔下；使沉淀 | |
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91
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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92
belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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93
sublimity
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| 崇高，庄严，气质高尚 | |
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94
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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95
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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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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Augmented
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| adj.增音的 动词augment的过去式和过去分词形式 | |
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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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99
choirs
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| n.教堂的唱诗班( choir的名词复数 )；唱诗队；公开表演的合唱团；（教堂）唱经楼 | |
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100
hierarchies
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| 等级制度( hierarchy的名词复数 )； 统治集团； 领导层； 层次体系 | |
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101
seraphim
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| n.六翼天使(seraph的复数)；六翼天使( seraph的名词复数 ) | |
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102
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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103
permissible
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| adj.可允许的，许可的 | |
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104
envoy
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| n.使节，使者，代表，公使 | |
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105
corporeal
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| adj.肉体的，身体的；物质的 | |
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106
feigned
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| a.假装的，不真诚的 | |
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107
concealed
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| a.隐藏的，隐蔽的 | |
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108
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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109
testimony
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| n.证词；见证，证明 | |
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110
cedars
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| 雪松，西洋杉( cedar的名词复数 ) | |
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111
aurora
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| n.极光 | |
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112
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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113
tempts
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| v.引诱或怂恿（某人）干不正当的事( tempt的第三人称单数 )；使想要 | |
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114
apocryphal
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| adj.假冒的，虚假的 | |
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115
agile
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| adj.敏捷的，灵活的 | |
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116
cherubs
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| 小天使，胖娃娃( cherub的名词复数 ) | |
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117
mythology
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| n.神话，神话学，神话集 | |
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118
consecrated
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| 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 | |
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119
torments
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| （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] | |
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