It was printed at the same time in another small dictionary, and was attributed in France to a man whom there was no reluctance4 to molest5. The article was supposed to be impious, because it was supposed to be by a layman6; and the work and its pretended author were violently attacked. The man thus accused contented7 himself with laughing at the mistake. He beheld8 with compassion9 this instance of the errors and injustices10 which men are every day committing in their judgments11; for he had the wise and learned priest’s manuscript, written by his own hand. It is still in his possession, and will be shown to whoever may choose to examine it. In it will be found the very erasures made by this layman himself, to prevent malignant12 interpretations13.
Now we reprint this article in all the integrity of the original. We have contracted it only to prevent repeating what we have printed elsewhere; but we have not added a single word.
The best of this affair is, that one of the venerable author’s brethren wrote the most ridiculous things in the world against this article of his reverend brother’s, thinking that he was writing against a common enemy. This is like fighting in the dark, when one is attacked by one’s own party.
It has a thousand times happened that controversialists have condemned14 passages in St. Augustine and St. Jerome, not knowing that they were by those fathers. They would anathematize a part of the New Testament15 if they had not heard by whom it was written. Thus it is that men too often judge.
Messiah, “Messias.” This word comes from the Hebrew, and is synonymous with the Greek word “Christ.” Both are terms consecrated16 in religion, which are now no longer given to any but the anointed by eminence17 — the Sovereign Deliverer whom the ancient Jewish people expected, for whose coming they still sigh, and whom the Christians19 find in the person of Jesus the Son of Mary, whom they consider as the anointed of the Lord, the Messiah promised to humanity. The Greeks also use the word “Elcimmeros,” meaning the same thing as “Christos.”
In the Old Testament we see that the word “Messiah,” far from being peculiar21 to the Deliverer, for whose coming the people of Israel sighed, was not even so to the true and faithful servants of God, but that this name was often given to idolatrous kings and princes, who were, in the hands of the Eternal, the ministers of His vengeance22, or instruments for executing the counsels of His wisdom. So the author of “Ecclesiasticus” says of Elisha: “Qui ungis reges ad penitentiam”; or, as it is rendered by the “Septuagint,” “ad vindictam” —“You anoint kings to execute the vengeance of the Lord.” Therefore He sent a prophet to anoint Jehu, king of Israel, and announced sacred unction to Hazael, king of Damascus and Syria; those two princes being the Messiahs of the Most High, to revenge the crimes and abominations of the house of Ahab.
But in Isaiah, xlv., 1, the name of Messiah is expressly given to Cyrus: “Thus saith the Lord to Cyrus, His anointed, His Messiah, whose right hand I have holden to subdue23 nations before him.” etc.
Ezekiel, in his Revelations, xxviii., 14, gives the name of Messiah to the king of Tyre, whom he also calls Cherubin, and speaks of him and his glory in terms full of an emphasis of which it is easier to feel the beauties than to catch the sense. “Son of man,” says the Eternal to the prophet, “take up a lamentation24 upon the king of Tyre, and say unto him, Thus saith the Lord God; thou sealest up the sun, full of wisdom, and perfect in beauty. Thou hast been the Lord’s Garden of Eden”— or, according to other versions, “Thou wast all the Lord’s delight”—“every precious stone was thy covering; the sardius, topaz, and the diamond; the beryl, the onyx, and the jasper; the sapphire25, the emerald, and the carbuncle and gold: the workmanship of thy tabrets and thy pipes was prepared in thee in the day that thou wast created. Thou wast a Cherubin, a Messiah, for protection, and I set thee up; thou hast been upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou was created till iniquity26 was found in thee.”
And the name of Messiah, in Greek, Christ, was given to the king, prophets, and high priests of the Hebrews. We read, in I. Kings, xii., 5: “The Lord is witness against you, and his Messiah is witness”; that is, the king whom he has set up. And elsewhere: “Touch not my Anointed; do no evil to my prophets. . . . .” David, animated27 by the Spirit of God, repeatedly gives to his father-in-law Saul, whom he had no cause to love — he gives, I say, to this reprobate28 king, from whom the Spirit of the Eternal was withdrawn29, the name and title of Anointed, or Messiah of the Lord. “God preserve me,” says he frequently, “from laying my hand upon the Lord’s Anointed, upon God’s Messiah.”
If the fine title of Messiah, or Anointed of the Eternal, was given to idolatrous kings, to cruel and tyrannical princes, it very often indeed, in our ancient oracles30, designated the real Anointed of the Lord, the Messiah by eminence; the object of the desire and expectation of all the faithful of Israel. Thus Hannah, the mother of Samuel, concluded her canticle with these remarkable31 words, which cannot apply to any king, for we know that at that time the Jews had not one: “The Lord shall judge the ends of the earth; and He shall give strength unto His king, and exalt32 the horn of His Messiah.” We find the same word in the following oracles: Psalm33 ii, 2; Jeremiah, Lamentations, iv, 20; Daniel, ix, 25; Habakkuk, iii, 13.
If we compare all these different oracles, and in general all those ordinarily applied34 to the Messiah, there will result contradictions, almost irreconcilable35, justifying36 to a certain point the obstinacy38 of the people to whom these oracles were given.
How indeed could these be conceived, before the event had so well justified39 it in the person of Jesus, Son of Mary? How, I say, could there be conceived an intelligence in some sort divine and human together; a being both great and lovely, triumphing over the devil, yet tempted40 and carried away by that infernal spirit, that prince of the powers of the air, and made to travel in spite of himself; at once master and servant, king and subject, sacrificer and victim, mortal and immortal41, rich and poor, a glorious conqueror42, whose reign18 shall have no end, who is to subdue all nature by prodigies43, and yet a man of sorrows, without the conveniences, often without the absolute necessaries of this life, of which he calls himself king; and that he comes, covered with glory and honor, terminating a life of innocence44 and wretchedness, of incessant45 crosses and contradictions, by a death alike shameful46 and cruel, finding in this very humiliation47, this extraordinary abasement48, the source of an unparalleled elevation49, which raises him to the summit of glory, power, and felicity; that is, to the rank of the first of creatures?
All Christians agree in finding these characteristics, apparently50 so incompatible51, in the person of Jesus of Nazareth, whom they call the “Christ”; His followers52 gave Him this title by eminence, not that He had been anointed in a sensible and material manner, as some kings, prophets, and sacrificers anciently were, but because the Divine Spirit had designated Him for those great offices, and He had received the spiritual unction necessary thereunto.
We had proceeded thus far on so competent an article, when a Dutch preacher, more celebrated53 for this discovery than for the indifferent productions of a genius otherwise feeble and ill-formed, showed to us that our Lord Jesus Christ, the Messiah of God, was anointed at the three grand periods of His life, as our King, our Prophet, and our Sacrificer.
At the time of His baptism, the voice of the Sovereign Master of nature declared Him to be His Son, His only, His well-beloved Son, and for that very reason His representative.
When on Mount Tabor He was transfigured and associated with Moses and Elias, the same supernatural voice announces Him to humanity as the Son of Him who loves and who sends the prophets; as He who is to be hearkened to in preference to all others.
In Gethsemane, an angel comes down from heaven to support Him in the extreme anguish54 occasioned by the approach of His torments55, and strengthen Him against the terrible apprehensions56 of a death which He cannot avoid, and enable Him to become a sacrificer the more excellent, as Himself is the pure and innocent victim that He is about to offer.
The judicious57 Dutch preacher, a disciple58 of the illustrious Cocceius, finds the sacramental oil of these different celestial59 unctions in the visible signs which the power of God caused to appear on His anointed; in His baptism, “the shadow of the dove,” representing the Holy Ghost coming down from Him; on Tabor, the “miraculous cloud,” which enveloped60 Him; in Gethsemane, the “bloody sweat,” which covered His whole body.
After this, it would indeed be the height of incredulity not to recognize by these marks the Lord’s Anointed by eminence — the promised Messiah; nor doubtless could we sufficiently61 deplore62 the inconceivable blindness of the Jewish people, but that it was part of the plan of God’s infinite wisdom, and was, in His merciful views, essential to the accomplishment63 of His work and the salvation64 of humanity.
But it must also be acknowledged, that in the state of oppression in which the Jewish people were groaning65, and after all the glorious promises which the Eternal had so often made them, they must have longed for the coming of a Messiah, and looked towards it as the period of their happy deliverance; and that they are therefore to an extent excusable for not having recognized a deliverer in the person of the Lord Jesus, since it is in man’s nature to care more for the body than for the spirit, and to be more sensible to present wants than flattered by advantages “to come,” and for that very reason, always uncertain.
It must indeed be believed that Abraham, and after him a very small number of patriarchs and prophets, were capable of forming an idea of the nature of the spiritual reign of the Messiah; but these ideas would necessarily be limited to the narrow circle of the inspired, and it is not astonishing that, being unknown to the multitude, these notions were so far altered that, when the Saviour66 appeared in Jud?a, the people, their doctors, and even their princes, expected a monarch67 — a conqueror — who, by the rapidity of his conquests was to subdue the whole world. And how could these flattering ideas be reconciled with the abject68 and apparently miserable69 condition of Jesus Christ? So, feeling scandalized by His announcing Himself as the Messiah, they persecuted70 Him, rejected Him, and put Him to the most ignominious71 death. Having since then found nothing tending to the fulfilment of their oracles, and being unwilling72 to renounce73 them, they indulge in all sorts of ideas, each one more chimerical74 than the one preceding.
Thus, when they beheld the triumphs of the Christian20 religion, and found that most of their ancient oracles might be explained spiritually, and applied to Jesus Christ, they thought proper, against the opinion of their fathers, to deny that the passages which we allege75 against them are to be understood of the Messiah, thus torturing our Holy Scriptures76 to their own loss.
Some of them maintain that their oracles have been misunderstood; that it is in vain to long for the coming of a Messiah, since He has already come in the person of Ezechias. Such was the opinion of the famous Hillel. Others more lax, or politely yielding to times and circumstances, assert that the belief in the coming of a Messiah is not a fundamental article of faith, and that the denying of this dogma either does not injure the integrity of the law, or injures it but slightly. Thus the Jew Albo said to the pope, that “to deny the coming of the Messiah was only to cut off a branch of the tree without touching77 the root.”
The celebrated rabbi, Solomon Jarchi or Raschi, who lived at the commencement of the twelfth century, says, in his “Talmudes,” that the ancient Hebrews believed the Messiah to have been born on the day of the last destruction of Jerusalem by the Roman armies. This is indeed calling in the physician when the man is dead.
The rabbi Kimchi, who also lived in the twelfth century, announced that the Messiah, whose coming he believed to be very near, would drive the Christians out of Jud?a, which was then in their possession; and it is true that the Christians lost the Holy Land; but it was Saladin who vanquished78 them. Had that conqueror but protected the Jews, and declared for them, it is not unlikely that in their enthusiasm they would have made him their Messiah.
Sacred writers, and our Lord Jesus Himself, often compare the reign of the Messiah and eternal beatitude to a nuptial79 festival or a banquet; but the Talmudists have strangely abused these parables80; according to them, the Messiah will give to his people, assembled in the land of Canaan, a repast in which the wine will be that which was made by Adam himself in the terrestrial paradise, and which is kept dry, in vast cellars, by the angels at the centre of the earth.
At the first course will be served up the famous fish called the great Leviathan, which swallows up at once a smaller fish, which smaller fish is nevertheless three hundred leagues long; the whole mass of the waters is laid upon Leviathan. In the beginning God created a male and a female of this fish; but lest they should overturn the land, and fill the world with their kind, God killed the female, and salted her for the Messiah’s feast.
The rabbis add, that there will also be killed for this repast the bull Behemoth, which is so large that he eats each day the hay from a thousand mountains. The female of this bull was killed in the beginning of the world, that so prodigious81 a species might not multiply, since this could only have injured the other creatures; but they assure us that the Eternal did not salt her, because dried cow is not so good as she-Leviathan. The Jews still put such faith in these rabbinical reveries that they often swear by their share of the bull Behemoth, as some impious Christians swear by their share of paradise.
After such gross ideas of the coming of the Messiah, and of His reign, is it astonishing that the Jews, ancient as well as modern, and also some of the primitive82 Christians unhappily tinctured with all these reveries, could not elevate themselves to the idea of the divine nature of the Lord’s Anointed, and did not consider the Messiah as God? Observe how the Jews express themselves on this point in the work entitled “Jud?i Lusitani Qu?stiones ad Christianos”. “To acknowledge a God-man,” say they, “is to abuse your own reason, to make to yourself a monster — a centaur83 — the strange compound of two natures which cannot coalesce84.” They add, that the prophets do not teach that the Messiah is God-man; that they expressly distinguish between God and David, declaring the former to be Master, the latter servant.
When the Saviour appeared, the prophecies, though clear, were unfortunately obscured by the prejudices imbibed85 even at the mother’s breast. Jesus Christ Himself, either from deference86 towards or for fear of shocking, the public opinion, seems to have been very reserved concerning His divinity. “He wished,” says St. Chrysostom, “insensibly to accustom87 His auditors88 to the belief of a mystery so far above their reason. If He takes upon Him the authority of a God, by pardoning sin, this action raises up against Him all who are witnesses of it. His most evident miracles cannot even convince of His divinity those in whose favor they are worked. When, before the tribunal of the Sovereign Sacrificer, He acknowledges, by a modest intimation, that He is the Son of God, the high priest tears his robe and cries, ‘Blasphemy!’ Before the sending of the Holy Ghost, the apostles did not even suspect the divinity of their dear Master. He asks them what the people think of Him; and they answer, that some take Him for Elias, other for Jeremiah, or some other prophet. A particular revelation is necessary to make known to St. Peter, that Jesus is the Christ, the Son of the living God.”
The Jews, revolting against the divinity of Christ, have resorted to all sorts of expedients89 to destroy this great mystery; they distort the meaning of their own oracles, or do not apply them to the Messiah; they assert that the name of God, “Elo?,” is not peculiar to the Divinity, but is given, even by sacred writers, to judges, to magistrates90, and in general to such as are high in authority; they do, indeed, cite a great many passages of the Holy Scriptures that justify37 this observation, but which do not in the least affect the express terms of the ancient oracles concerning the Messiah.
Lastly, they assert, that if the Saviour, and after Him the evangelists, the apostles, and the first Christians, call Jesus the Son of God, this august term did not in the evangelical times signify anything but the opposite of son of Belial — that is, a good man, a servant of God, in opposition91 to a wicked man, one without the fear of God.
If the Jews have disputed with Jesus Christ His quality of Messiah and His divinity, they have also used every endeavor to bring Him into contempt, by casting on His birth, His life, and His death, all the ridicule92 and opprobrium93 that their criminal malevolence94 could imagine.
Of all the works which the blindness of the Jews has produced, there is none more odious95 and more extravagant96 than the ancient book entitled “Sepher Toldos Jeschu,” brought to light by Wagenseil, in the second volume of his work entitled “Tela Ignea,” etc.
In this “Sepher Toldos Jeschu,” we find a monstrous97 history of the life of our Saviour, forged with the utmost passion and disingenuousness98. For instance, they have dared to write that one Panther, or Pandera, an inhabitant of Bethlehem, fell in love with a young woman married to Jokanam. By this impure99 commerce he had a son called Jesua or Jesu. The father of this child was obliged to fly, and retired100 to Babylon. As for young Jesu, he was not sent to the schools; but — adds our author — he had the insolence101 to raise his head and uncover himself before the sacrificers, instead of appearing before them with his head bent102 down and his face covered, as was the custom — a piece of effrontery103 which was warmly rebuked104; this caused his birth to be inquired into, which was found to be impure, and soon exposed him to ignominy.
This detestable book, “Sepher Toldos Jeschu,” was known in the second century: Celsus confidently cites it and Origen refutes it in his ninth chapter.
There is another book also entitled “Toldos Jeschu,” published by Huldric in 1703, which more closely follows the “Gospel of the Infancy,” but which is full of the grossest anachronisms. It places both the birth and death of Jesus Christ in the reign of Herod the Great, stating that complaints were made of the adultery of Panther and Mary, the mother of Jesus, to that prince.
The author, who takes the name of Jonathan, and calls himself a contemporary of Jesus Christ, living at Jerusalem, pretends that Herod consulted, in the affair of Jesus Christ, the senators of a city in the land of C?sarea. We will not follow so absurd an author through all his contradictions.
Yet it is under cover of all these calumnies105 that the Jews keep up their implacable hatred106 against the Christians and the gospel. They have done their utmost to alter the chronology of the Old Testament, and to raise doubts and difficulties respecting the time of our Saviour’s coming.
Ahmed-ben-Cassum-la-Andacousy, a Moor107 of Granada, who lived about the close of the sixteenth century, cites an ancient Arabian manuscript, which was found, together with sixteen plates of lead engraved108 with Arabian characters, in a grotto109 near Granada. Don Pedro y Quinones, archbishop of Granada, has himself borne testimony110 to this fact. These leaden plates, called those of Granada, were afterwards carried to Rome, where, after several years’ investigation111, they were at last condemned as apocryphal112, in the pontificate of Alexander VII.; they contain only fabulous113 stories relating to the lives of Mary and her Son.
The time of Messiah, coupled with the epithet114 “false,” is still given to those impostors who, at various times, have sought to abuse the credulity of the Jewish nation. There were some of these false Messiahs even before the coming of the true Anointed of God. The wise Gamaliel mentions one Theodas, whose history we read in Josephus’ “Jewish Antiquities,” book xx. chap. 2. He boasted of crossing the Jordan without wetting his feet; he drew many people after him; but the Romans, having fallen upon his little troop, dispersed115 them, cut off the head of their unfortunate chief, and exposed it in Jerusalem.
Gamaliel also speaks of Judas the Galilean, who is doubtless the same of whom Josephus makes mention in the second chapter of the second book of the “Jewish War.” He says that this false prophet had gathered together nearly thirty thousand men; but hyperbole is the Jewish historian’s characteristic.
In the apostolic times, there was Simon, surnamed the Magician, who contrived116 to bewitch the people of Samaria, so that they considered him as “the great power of God.”
In the following century, in the years 178 and 179 of the Christian era, in the reign of Adrian, appeared the false Messiah, Barcochebas, at the head of an army. The emperor sent against them Julius Severus, who, after several encounters, enclosed them in the town of Bither; after an obstinate117 defence it was carried, and Barcochebas taken and put to death. Adrian thought he could not better prevent the continual revolt of the Jews than by issuing an edict, forbidding them to go to Jerusalem; he also had guards stationed at the gates of the city, to prevent the rest of the people of Israel from entering it.
We read in Socrates, an ecclesiastical historian, that in the year 434, there appeared in the island of Candia a false Messiah calling himself Moses. He said he was the ancient deliverer of the Hebrews, raised from the dead to deliver them again.
A century afterwards, in 530, there was in Palestine a false Messiah named Julian; he announced himself as a great conqueror, who, at the head of his nation, should destroy by arms the whole Christian people. Seduced118 by his promises, the armed Jews butchered many of the Christians. The emperor Justinian sent troops against him; battle was given to the false Christ; he was taken, and condemned to the most ignominious death.
At the beginning of the eighth century, Serenus, a Spanish Jew, gave himself out as a Messiah, preached, had some disciples119, and, like them, died in misery120.
Several false Messiahs arose in the twelfth century. One appeared in France in the reign of Louis the Young; he and all his adherents121 were hanged, without its ever being known what was the name of the master or of the disciples.
The thirteenth century was fruitful in false Messiahs; there appeared seven or eight in Arabia, Persia, Spain, and Moravia; one of them, calling himself David el Roy, passed for a very great magician; he reduced the Jews, and was at the head of a considerable party; but this Messiah was assassinated122.
James Zeigler, of Moravia, who lived in the middle of the sixteenth century, announced the approaching manifestation123 of the Messiah, born, as he declared, fourteen years before; he had seen him, he said, at Strasburg, and he kept by him with great care a sword and a sceptre, to place them in his hands as soon as he should be old enough to teach. In the year 1624, another Zeigler confirmed the prediction of the former.
In the year 1666, Sabatei Sevi, born at Aleppo, called himself the Messiah foretold124 by the Zeiglers. He began with preaching on the highways and in the fields, the Turks laughing at him, while his disciples admired him. It appears that he did not gain over the mass of the Jewish nation at first; for the chiefs of the synagogue of Smyrna passed sentence of death against him; but he escaped with the fear only, and with banishment125.
He contracted three marriages, of which it is asserted he did not consummate126 one, saying that it was beneath him so to do. He took into partnership127 one Nathan Levi; the latter personated the prophet Elias, who was to go before the Messiah. They repaired to Jerusalem, and Nathan there announced Sabatei Sevi as the deliverer of nations. The Jewish populace declared for them, but such as had anything to lose anathematized them.
To avoid the storm, Sevi fled to Constantinople, and thence to Smyrna, whither Nathan Levi sent to him four ambassadors, who acknowledged and publicly saluted128 him as the Messiah. This embassy imposed on the people, and also on some of the doctors, who declared Sabatei Sevi to be the Messiah, and king of the Hebrews. But the synagogue of Smyrna condemned its king to be impaled129.
Sabatei put himself under the protection of the cadi of Smyrna, and soon had the whole Jewish people on his side; he had two thrones prepared, one for himself, the other for his favorite wife; he took the title of king of kings, and gave to his brother, Joseph Sevi, that of king of Judah. He promised the Jews the certain conquest of the Ottoman Empire; and even carried his insolence so far as to have the emperor’s name struck out of the Jewish liturgy130, and his own substituted.
He was thrown into prison at the Dardanelles; and the Jews gave out that his life was spared only because the Turks well knew he was immortal. The governor of the Dardanelles grew rich by the presents which the Jews lavished131, in order to visit their king, their imprisoned132 Messiah, who, though in irons, retained all his dignity, and made them kiss his feet.
Meanwhile the sultan, who was holding his court at Adrianople, resolved to put an end to this farce133: he sent for Sevi, and told him that if he was the Messiah he must be invulnerable; to which Sevi assented134. The grand signor then had him placed as a mark for the arrows of his icoglans. The Messiah confessed that he was not invulnerable, and protested that God sent him only to bear testimony to the holy Mussulman religion. Being beaten by the ministers of the law, he turned Mahometan; he lived and died equally despised by the Jews and Mussulmans; which cast such discredit135 on the profession of false Messiah, that Sevi was the last that appeared.
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pastor
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| n.牧师，牧人 | |
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piety
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| n.虔诚，虔敬 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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molest
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| vt.骚扰，干扰，调戏 | |
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layman
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| n.俗人，门外汉，凡人 | |
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contented
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| adj.满意的，安心的，知足的 | |
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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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compassion
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injustices
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| 不公平( injustice的名词复数 )； 非正义； 待…不公正； 冤枉 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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interpretations
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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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testament
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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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eminence
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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Christians
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Christian
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peculiar
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vengeance
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subdue
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lamentation
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sapphire
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iniquity
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animated
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reprobate
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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30
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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32
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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33
psalm
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| n.赞美诗，圣诗 | |
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34
applied
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| adj.应用的；v.应用，适用 | |
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35
irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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36
justifying
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| 证明…有理( justify的现在分词 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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37
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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38
obstinacy
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| n.顽固；（病痛等）难治 | |
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39
justified
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| a.正当的，有理的 | |
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40
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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41
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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42
conqueror
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| n.征服者，胜利者 | |
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43
prodigies
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| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
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44
innocence
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| n.无罪；天真；无害 | |
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45
incessant
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| adj.不停的，连续的 | |
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46
shameful
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| adj.可耻的，不道德的 | |
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47
humiliation
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| n.羞辱 | |
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48
abasement
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| n.滥用 | |
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49
elevation
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| n.高度；海拔；高地；上升；提高 | |
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50
apparently
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| adv.显然地；表面上，似乎 | |
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51
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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52
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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53
celebrated
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| adj.有名的，声誉卓著的 | |
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54
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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55
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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56
apprehensions
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| 疑惧 | |
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57
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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58
disciple
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| n.信徒，门徒，追随者 | |
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59
celestial
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| adj.天体的；天上的 | |
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60
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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61
sufficiently
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| adv.足够地，充分地 | |
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62
deplore
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| vt.哀叹，对...深感遗憾 | |
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63
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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64
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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groaning
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| adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
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66
saviour
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| n.拯救者，救星 | |
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67
monarch
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| n.帝王，君主，最高统治者 | |
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68
abject
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| adj.极可怜的，卑屈的 | |
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69
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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71
ignominious
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| adj.可鄙的，不光彩的，耻辱的 | |
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72
unwilling
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| adj.不情愿的 | |
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73
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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74
chimerical
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| adj.荒诞不经的，梦幻的 | |
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75
allege
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| vt.宣称，申述，主张，断言 | |
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76
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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77
touching
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| adj.动人的，使人感伤的 | |
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78
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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79
nuptial
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| adj.婚姻的，婚礼的 | |
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80
parables
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| n.（圣经中的）寓言故事( parable的名词复数 ) | |
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81
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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82
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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83
centaur
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| n.人首马身的怪物 | |
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84
coalesce
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| v.联合，结合，合并 | |
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85
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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86
deference
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| n.尊重，顺从；敬意 | |
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87
accustom
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| vt.使适应，使习惯 | |
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88
auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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89
expedients
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| n.应急有效的，权宜之计的( expedient的名词复数 ) | |
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90
magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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91
opposition
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| n.反对，敌对 | |
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92
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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93
opprobrium
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| n.耻辱，责难 | |
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94
malevolence
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| n.恶意，狠毒 | |
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95
odious
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| adj.可憎的，讨厌的 | |
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96
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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97
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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98
disingenuousness
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99
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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100
retired
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| adj.隐退的，退休的，退役的 | |
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101
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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102
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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103
effrontery
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| n.厚颜无耻 | |
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104
rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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105
calumnies
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| n.诬蔑，诽谤，中伤（的话）( calumny的名词复数 ) | |
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106
hatred
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| n.憎恶，憎恨，仇恨 | |
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107
moor
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| n.荒野，沼泽；vt.(使)停泊；vi.停泊 | |
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108
engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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109
grotto
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| n.洞穴 | |
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110
testimony
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| n.证词；见证，证明 | |
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111
investigation
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| n.调查，调查研究 | |
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112
apocryphal
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| adj.假冒的，虚假的 | |
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113
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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114
epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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115
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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116
contrived
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| adj.不自然的，做作的；虚构的 | |
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117
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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118
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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119
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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120
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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121
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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122
assassinated
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| v.暗杀( assassinate的过去式和过去分词 )；中伤；诋毁；破坏 | |
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123
manifestation
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| n.表现形式；表明；现象 | |
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124
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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125
banishment
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| n.放逐，驱逐 | |
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126
consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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127
partnership
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| n.合作关系，伙伴关系 | |
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128
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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129
impaled
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| 钉在尖桩上( impale的过去式和过去分词 ) | |
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130
liturgy
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| n.礼拜仪式 | |
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131
lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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132
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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133
farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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134
assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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135
discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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