What is toleration? It is the appurtenance of humanity. We are all full of weakness and errors; let us mutually pardon each other our follies2 — it is the first law of nature.
When, on the exchange of Amsterdam, of London, of Surat, or of Bassora, the Gueber, the Banian, the Jew, the Mahometan, the Chinese Deist, the Brahmin, the Christian4 of the Greek Church, the Roman Catholic Christian, the Protestant Christian, and the Quaker Christian, traffic together, they do not lift the poniard against each other, in order to gain souls for their religion. Why then have we been cutting one another’s throats almost without interruption since the first Council of Nice?
Constantine began by issuing an edict which allowed all religions, and ended by persecuting5. Before him, tumults6 were excited against the Christians8, only because they began to make a party in the state. The Romans permitted all kinds of worship, even those of the Jews, and of the Egyptians, for whom they had so much contempt. Why did Rome tolerate these religions? Because neither the Egyptians, nor even the Jews, aimed at exterminating9 the ancient religion of the empire, or ranged through land and sea for proselytes; they thought only of money-getting; but it is undeniable, that the Christians wished their own religion to be the dominant10 one. The Jews would not suffer the statue of Jupiter at Jerusalem, but the Christians wished it not to be in the capitol. St. Thomas had the candor11 to avow12, that if the Christians did not dethrone the emperors, it was because they could not. Their opinion was, that the whole earth ought to be Christian. They were therefore necessarily enemies to the whole earth, until it was converted.
Among themselves, they were the enemies of each other on all their points of controversy13. Was it first of all necessary to regard Jesus Christ as God? Those who denied it were anathematized under the name of Ebionites, who themselves anathematized the adorers of Jesus.
Did some among them wish all things to be in common, as it is pretended they were in the time of the apostles? Their adversaries14 called them Nicolaites, and accused them of the most infamous15 crimes. Did others profess16 a mystical devotion? They were termed Gnostics, and attacked with fury. Did Marcion dispute on the Trinity? He was treated as an idolater.
Tertullian, Praxeas, Origen, Novatus, Novatian, Sabellius, Donatus, were all persecuted17 by their brethren, before Constantine; and scarcely had Constantine made the Christian religion the ruling one, when the Athanasians and the Eusebians tore each other to pieces; and from that time to our own days, the Christian Church has been deluged18 with blood.
The Jewish people were, I confess, a very barbarous nation. They mercilessly cut the throats of all the inhabitants of an unfortunate little country upon which they had no more claim than they had upon Paris or London. However, when Naaman was cured of the leprosy by being plunged19 seven times in the Jordan — when, in order to testify his gratitude20 to Elisha, who had taught him the secret, he told him he would adore the god of the Jews from gratitude, he reserved to himself the liberty to adore also the god of his own king; he asked Elisha’s permission to do so, and the prophet did not hesitate to grant it. The Jews adored their god, but they were never astonished that every nation had its own. They approved of Chemos having given a certain district to the Moabites, provided their god would give them one also. Jacob did not hesitate to marry the daughters of an idolater. Laban had his god, as Jacob had his. Such are the examples of toleration among the most intolerant and cruel people of antiquity21. We have imitated them in their absurd passions, and not in their indulgence.
It is clear that every private individual who persecutes22 a man, his brother, because he is not of the same opinion, is a monster. This admits of no difficulty. But the government, the magistrates23, the princes! — how do they conduct themselves towards those who have a faith different from their own? If they are powerful foreigners, it is certain that a prince will form an alliance with them. The Most Christian Francis I. will league himself with the Mussulmans against the Most Catholic Charles V. Francis I. will give money to the Lutherans in Germany, to support them in their rebellion against their emperor; but he will commence, as usual, by having the Lutherans in his own country burned. He pays them in Saxony from policy; he burns them in Paris from policy. But what follows? Persecutions make proselytes. France will soon be filled with new Protestants. At first they will submit to be hanged; afterwards they will hang in their turn. There will be civil wars; then Saint Bartholomew will come; and this corner of the world will be worse than all that the ancients and moderns have ever said of hell.
Blockheads, who have never been able to render a pure worship to the God who made you! Wretches24, whom the example of the Noachides, the Chinese literati, the Parsees, and of all the wise, has not availed to guide! Monsters, who need superstitions26, just as the gizzard of a raven27 needs carrion28! We have already told you — and we have nothing else to say — if you have two religions among you, they will massacre29 each other; if you have thirty, they will live in peace. Look at the Grand Turk: he governs Guebers, Banians, Christians of the Greek Church, Nestorians, and Roman Catholics. The first who would excite a tumult7 is empaled; and all is tranquil30.
§ II.
Of all religions, the Christian ought doubtless to inspire the most toleration, although hitherto the Christians have been the most intolerant of all men. Jesus, having deigned31 to be born in poverty and lowliness like his brethren, never condescended32 to practise the art of writing. The Jews had a law written with the greatest minuteness, and we have not a single line from the hand of Jesus. The apostles were divided on many points. St. Peter and St. Barnabas ate forbidden meats with the new stranger Christians, and abstained33 from them with the Jewish Christians. St. Paul reproached them with this conduct; and this same St. Paul, the Pharisee, the disciple34 of the Pharisee Gamaliel — this same St. Paul, who had persecuted the Christians with fury, and who after breaking with Gamaliel became a Christian himself — nevertheless, went afterwards to sacrifice in the temple of Jerusalem, during his apostolic vacation. For eight days he observed publicly all the ceremonies of the Jewish law which he had renounced35; he even added devotions and purifications which were superabundant; he completely Judaized. The greatest apostle of the Christians did, for eight days, the very things for which men are condemned36 to the stake among a large portion of Christian nations.
Theudas and Judas were called Messiahs, before Jesus: Dositheus, Simon, Menander, called themselves Messiahs, after Jesus. From the first century of the Church, and before even the name of Christian was known, there were a score of sects37 in Jud?a.
The contemplative Gnostics, the Dositheans, the Cerintheins, existed before the disciples38 of Jesus had taken the name of Christians. There were soon thirty churches, each of which belonged to a different society; and by the close of the first century thirty sects of Christians might be reckoned in Asia Minor39, in Syria, in Alexandria, and even in Rome.
All these sects, despised by the Roman government, and concealed40 in their obscurity, nevertheless persecuted each other in the hiding holes where they lurked41; that is to say, they reproached one another. This is all they could do in their abject42 condition: they were almost wholly composed of the dregs of the people.
When at length some Christians had embraced the dogmas of Plato, and mingled43 a little philosophy with their religion, which they separated from the Jewish, they insensibly became more considerable, but were always divided into many sects, without there ever having been a time when the Christian church was reunited. It took its origin in the midst of the divisions of the Jews, the Samaritans, the Pharisees, the Sadducees, the Essenians, the Judaites, the disciples of John, and the Therapeut?. It was divided in its infancy44; it was divided even amid the persecutions it sometimes endured under the first emperors. The martyr45 was often regarded by his brethren as an apostate46; and the Carpocratian Christian expired under the sword of the Roman executioner, excommunicated by the Ebionite Christian, which Ebionite was anathematized by the Sabellian.
This horrible discord47, lasting48 for so many centuries, is a very striking lesson that we ought mutually to forgive each other’s errors: discord is the great evil of the human species, and toleration is its only remedy.
There is nobody who does not assent49 to this truth, whether meditating50 coolly in his closet, or examining the truth peaceably with his friends. Why, then, do the same men who in private admit charity, beneficence, and justice, oppose themselves in public so furiously against these virtues52? Why! — it is because their interest is their god; because they sacrifice all to that monster whom they adore.
I possess dignity and power, which ignorance and credulity have founded. I trample53 on the heads of men prostrated54 at my feet; if they should rise and look me in the face, I am lost; they must, therefore, be kept bound down to the earth with chains of iron.
Thus have men reasoned, whom ages of fanaticism55 have rendered powerful. They have other persons in power under them, and these latter again have underlings, who enrich themselves with the spoils of the poor man, fatten56 themselves with his blood, and laugh at his imbecility. They detest57 all toleration, as contractors58 enriched at the expense of the public are afraid to render their accounts, and as tyrants59 dread60 the name of liberty. To crown all, in short, they encourage fanatics61 who cry aloud: Respect the absurdities62 of my master; tremble, pay, and be silent.
Such was the practice for a long time in a great part of the world; but now, when so many sects are balanced by their power, what side must we take among them? Every sect, we know, is a mere63 title of error; while there is no sect of geometricians, of algebraists, of arithmeticians; because all the propositions of geometry, algebra64, and arithmetic, are true. In all the other sciences, one may be mistaken. What Thomist or Scotist theologian can venture to assert seriously that he goes on sure grounds?
If there is any sect which reminds one of the time of the first Christians, it is undeniably that of the Quakers. The apostles received the spirit. The Quakers receive the spirit. The apostles and disciples spoke65 three or four at once in the assembly in the third story; the Quakers do as much on the ground floor. Women were permitted to preach, according to St. Paul, and they were forbidden according to the same St. Paul: the Quakeresses preach by virtue51 of the first permission.
The apostles and disciples swore by yea and nay66; the Quakers will not swear in any other form. There was no rank, no difference of dress, among apostles and disciples; the Quakers have sleeves without buttons, and are all clothed alike. Jesus Christ baptized none of his apostles; the Quakers are never baptized.
It would be easy to push the parallel farther; it would be still easier to demonstrate how much the Christian religion of our day differs from the religion which Jesus practised. Jesus was a Jew, and we are not Jews. Jesus abstained from pork, because it is uncleanly, and from rabbit, because it ruminates68 and its foot is not cloven; we fearlessly eat pork, because it is not uncleanly for us, and we eat rabbit which has the cloven foot and does not ruminate67.
Jesus was circumcised, and we retain our fore-skin. Jesus ate the Paschal lamb with lettuce69, He celebrated70 the feast of the tabernacles; and we do nothing of this. He observed the Sabbath, and we have changed it; He sacrificed, and we never sacrifice.
Jesus always concealed the mystery of His incarnation and His dignity; He never said He was equal to God. St. Paul says expressly, in his Epistle to the Hebrews, that God created Jesus inferior to the angels; and in spite of St. Paul’s words, Jesus was acknowledged as God at the Council of Nice.
Jesus has not given the pope either the march of Ancona or the duchy of Spoleto; and, notwithstanding, the pope possesses them by divine right. Jesus did not make a sacrament either of marriage or of deaconry; and, with us, marriage and deaconry are sacraments. If we would attend closely to the fact, the Catholic, apostolic, and Roman religion is, in all its ceremonies and in all its dogma, the reverse of the religion of Jesus!
But what! must we all Judaize, because Jesus Judaized all His life? If it were allowed to reason logically in matters of religion, it is clear that we ought all to become Jews, since Jesus Christ, our Saviour71, was born a Jew, lived a Jew and died a Jew, and since He expressly said, that He accomplished72 and fulfilled the Jewish religion. But it is still more clear that we ought mutually to tolerate one another, because we are all weak, irrational73, and subject to change and error. A reed prostrated by the wind in the mire74 — ought it to say to a neighboring reed placed in a contrary direction: Creep after my fashion, wretch25, or I will present a request for you to be seized and burned?
§ III.
My friends, when we have preached toleration in prose and in verse, in some of our pulpits, and in all our societies — when we have made these true human voices resound75 in the organs of our churches — we have done something for nature, we have re-established humanity in its rights; there will no longer be an ex-Jesuit, or an ex-Jansenist, who dares to say, I am intolerant.
There will always be barbarians76 and cheats who will foment77 intolerance; but they will not avow it — and that is something gained. Let us always bear in mind, my friends, let us repeat — for we must repeat, for fear it should be forgotten — the words of the bishop78 of Soissons, not Languet, but Fitzjames-Stuart, in his mandate79 of 1757: “We ought to regard the Turks as our brethren.”
Let us consider, that throughout English America, which constitutes nearly the fourth part of the known world, entire liberty of conscience is established; and provided a man believes in a God, every religion is well received: notwithstanding which, commerce flourishes and population increases. Let us always reflect, that the first law of the Empire of Russia, which is greater than the Roman Empire, is the toleration of every sect.
The Turkish Empire, and the Persian, always allowed the same indulgence. Mahomet II., when he took Constantinople, did not force the Greeks to abandon their religion, although he looked on them as idolaters. Every Greek father of a family got off for five or six crowns a year. Many prebends and bishoprics were preserved for them; and even at this day the Turkish sultan makes canons and bishops80, without the pope having ever made an imam or a mollah.
My friends, there are only some monks81, and some Protestants as barbarous as those monks, who are still intolerant. We have been so infected with this furor82, that in our voyages of long duration, we have carried it to China, to Tonquin, and Japan. We have introduced the plague to those beautiful climes. The most indulgent of mankind have been taught by us to be the most inflexible83. We said to them at the outset, in return for their kind welcome — Know that we alone on the earth are in the right, and that we ought to be masters everywhere. Then they drove us away forever. This lesson, which has cost seas of blood, ought to correct us.
§ IV.
The author of the preceding article is a worthy84 man who would sup with a Quaker, an Anabaptist, a Socinian, a Mussulman, etc. I would push this civility farther; I would say to my brother the Turk — Let us eat together a good hen with rice, invoking85 Allah; your religion seems to me very respectable; you adore but one God; you are obliged to give the fortieth part of your revenue every day in alms, and to be reconciled with your enemies on the day of the Bairam. Our bigots, who calumniate86 the world, have said a hundred times, that your religion succeeded only because it was wholly sensual. They have lied, poor fellows! Your religion is very austere87; it commands prayer five times a day; it imposes the most rigorous fast; it denies you the wine and the liquors which our spiritual directors encourage; and if it permits only four wives to those who can support them — which are very few — it condemns88 by this restriction89 the Jewish incontinence, which allowed eighteen wives to the homicide David, and seven hundred, without reckoning concubines, to Solomon, the assassin of his brother.
I will say to my brother the Chinese: Let us sup together without ceremony, for I dislike grimaces90; but I like your law, the wisest of all, and perhaps the most ancient. I will say nearly as much to my brother the Indian.
But what shall I say to my brother the Jew? Shall I invite him to supper? Yes, on condition that, during the repast, Balaam’s ass3 does not take it into its head to bray91; that Ezekiel does not mix his dinner with our supper; that a fish does not swallow up one of the guests, and keep him three days in his belly92; that a serpent does not join in the conversation, in order to seduce93 my wife; that a prophet does not think proper to sleep with her, as the worthy man, Hosea, did for five francs and a bushel of barley94; above all, that no Jew parades through my house to the sound of the trumpet95, causes the walls to fall down, and cuts the throats of myself, my father, my mother, my wife, my children, my cat and my dog, according to the ancient practice of the Jews. Come, my friends, let us have peace, and say our benedicite.
点击
收听单词发音
收听单词发音 |
1
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
2
follies
|
|
| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
参考例句： |
|
|
|
|
3
ass
|
|
| n.驴；傻瓜，蠢笨的人 | |
参考例句： |
|
|
|
|
4
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
5
persecuting
|
|
| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
参考例句： |
|
|
|
|
6
tumults
|
|
| 吵闹( tumult的名词复数 )； 喧哗； 激动的吵闹声； 心烦意乱 | |
参考例句： |
|
|
|
|
|
7
tumult
|
|
| n.喧哗；激动，混乱；吵闹 | |
参考例句： |
|
|
|
|
8
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
9
exterminating
|
|
| v.消灭，根绝( exterminate的现在分词 ) | |
参考例句： |
|
|
|
|
10
dominant
|
|
| 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 | |
参考例句： |
|
|
|
|
11
candor
|
|
| n.坦白，率真 | |
参考例句： |
|
|
|
|
12
avow
|
|
| v.承认，公开宣称 | |
参考例句： |
|
|
|
|
13
controversy
|
|
| n.争论，辩论，争吵 | |
参考例句： |
|
|
|
|
14
adversaries
|
|
| n.对手，敌手( adversary的名词复数 ) | |
参考例句： |
|
|
|
|
15
infamous
|
|
| adj.声名狼藉的，臭名昭著的，邪恶的 | |
参考例句： |
|
|
|
|
16
profess
|
|
| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
参考例句： |
|
|
|
|
17
persecuted
|
|
| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
参考例句： |
|
|
|
|
18
deluged
|
|
| v.使淹没( deluge的过去式和过去分词 )；淹没；被洪水般涌来的事物所淹没；穷于应付 | |
参考例句： |
|
|
|
|
19
plunged
|
|
| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
参考例句： |
|
|
|
|
20
gratitude
|
|
| adj.感激，感谢 | |
参考例句： |
|
|
|
|
21
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
22
persecutes
|
|
| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的第三人称单数 )； 烦扰，困扰或骚扰某人 | |
参考例句： |
|
|
|
|
|
23
magistrates
|
|
| 地方法官，治安官( magistrate的名词复数 ) | |
参考例句： |
|
|
|
|
24
wretches
|
|
| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
参考例句： |
|
|
|
|
25
wretch
|
|
| n.可怜的人，不幸的人；卑鄙的人 | |
参考例句： |
|
|
|
|
26
superstitions
|
|
| 迷信，迷信行为( superstition的名词复数 ) | |
参考例句： |
|
|
|
|
27
raven
|
|
| n.渡鸟，乌鸦；adj.乌亮的 | |
参考例句： |
|
|
|
|
28
carrion
|
|
| n.腐肉 | |
参考例句： |
|
|
|
|
29
massacre
|
|
| n.残杀，大屠杀；v.残杀，集体屠杀 | |
参考例句： |
|
|
|
|
30
tranquil
|
|
| adj. 安静的, 宁静的, 稳定的, 不变的 | |
参考例句： |
|
|
|
|
31
deigned
|
|
| v.屈尊，俯就( deign的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
32
condescended
|
|
| 屈尊，俯就( condescend的过去式和过去分词 )； 故意表示和蔼可亲 | |
参考例句： |
|
|
|
|
33
abstained
|
|
| v.戒（尤指酒），戒除( abstain的过去式和过去分词 )；弃权（不投票） | |
参考例句： |
|
|
|
|
34
disciple
|
|
| n.信徒，门徒，追随者 | |
参考例句： |
|
|
|
|
35
renounced
|
|
| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
参考例句： |
|
|
|
|
36
condemned
|
|
| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句： |
|
|
|
|
37
sects
|
|
| n.宗派，教派( sect的名词复数 ) | |
参考例句： |
|
|
|
|
38
disciples
|
|
| 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 | |
参考例句： |
|
|
|
|
39
minor
|
|
| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
参考例句： |
|
|
|
|
40
concealed
|
|
| a.隐藏的，隐蔽的 | |
参考例句： |
|
|
|
|
41
lurked
|
|
| vi.潜伏，埋伏（lurk的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
42
abject
|
|
| adj.极可怜的，卑屈的 | |
参考例句： |
|
|
|
|
43
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
44
infancy
|
|
| n.婴儿期；幼年期；初期 | |
参考例句： |
|
|
|
|
45
martyr
|
|
| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
参考例句： |
|
|
|
|
46
apostate
|
|
| n.背叛者，变节者 | |
参考例句： |
|
|
|
|
47
discord
|
|
| n.不和，意见不合，争论，（音乐）不和谐 | |
参考例句： |
|
|
|
|
48
lasting
|
|
| adj.永久的，永恒的；vbl.持续，维持 | |
参考例句： |
|
|
|
|
49
assent
|
|
| v.批准，认可；n.批准，认可 | |
参考例句： |
|
|
|
|
50
meditating
|
|
| a.沉思的，冥想的 | |
参考例句： |
|
|
|
|
51
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
52
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
53
trample
|
|
| vt.踩，践踏；无视，伤害，侵犯 | |
参考例句： |
|
|
|
|
54
prostrated
|
|
| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
参考例句： |
|
|
|
|
55
fanaticism
|
|
| n.狂热，盲信 | |
参考例句： |
|
|
|
|
56
fatten
|
|
| v.使肥，变肥 | |
参考例句： |
|
|
|
|
57
detest
|
|
| vt.痛恨，憎恶 | |
参考例句： |
|
|
|
|
58
contractors
|
|
| n.（建筑、监造中的）承包人( contractor的名词复数 ) | |
参考例句： |
|
|
|
|
59
tyrants
|
|
| 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 | |
参考例句： |
|
|
|
|
60
dread
|
|
| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
参考例句： |
|
|
|
|
61
fanatics
|
|
| 狂热者，入迷者( fanatic的名词复数 ) | |
参考例句： |
|
|
|
|
62
absurdities
|
|
| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
参考例句： |
|
|
|
|
63
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
64
algebra
|
|
| n.代数学 | |
参考例句： |
|
|
|
|
65
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
66
nay
|
|
| adv.不；n.反对票，投反对票者 | |
参考例句： |
|
|
|
|
67
ruminate
|
|
| v.反刍；沉思 | |
参考例句： |
|
|
|
|
68
ruminates
|
|
| v.沉思( ruminate的第三人称单数 )；反复考虑；反刍；倒嚼 | |
参考例句： |
|
|
|
|
69
lettuce
|
|
| n.莴苣；生菜 | |
参考例句： |
|
|
|
|
70
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
71
saviour
|
|
| n.拯救者，救星 | |
参考例句： |
|
|
|
|
72
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
73
irrational
|
|
| adj.无理性的，失去理性的 | |
参考例句： |
|
|
|
|
74
mire
|
|
| n.泥沼，泥泞；v.使...陷于泥泞，使...陷入困境 | |
参考例句： |
|
|
|
|
75
resound
|
|
| v.回响 | |
参考例句： |
|
|
|
|
76
barbarians
|
|
| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
参考例句： |
|
|
|
|
77
foment
|
|
| v.煽动，助长 | |
参考例句： |
|
|
|
|
78
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
79
mandate
|
|
| n.托管地；命令，指示 | |
参考例句： |
|
|
|
|
80
bishops
|
|
| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
参考例句： |
|
|
|
|
81
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
82
furor
|
|
| n.狂热；大骚动 | |
参考例句： |
|
|
|
|
83
inflexible
|
|
| adj.不可改变的，不受影响的，不屈服的 | |
参考例句： |
|
|
|
|
84
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
85
invoking
|
|
| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
参考例句： |
|
|
|
|
86
calumniate
|
|
| v.诬蔑，中伤 | |
参考例句： |
|
|
|
|
87
austere
|
|
| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
参考例句： |
|
|
|
|
88
condemns
|
|
| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
参考例句： |
|
|
|
|
89
restriction
|
|
| n.限制，约束 | |
参考例句： |
|
|
|
|
90
grimaces
|
|
| n.（表蔑视、厌恶等）面部扭曲，鬼脸( grimace的名词复数 )v.扮鬼相，做鬼脸( grimace的第三人称单数 ) | |
参考例句： |
|
|
|
|
91
bray
|
|
| n.驴叫声, 喇叭声；v.驴叫 | |
参考例句： |
|
|
|
|
92
belly
|
|
| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
参考例句： |
|
|
|
|
93
seduce
|
|
| vt.勾引，诱奸，诱惑，引诱 | |
参考例句： |
|
|
|
|
94
barley
|
|
| n.大麦，大麦粒 | |
参考例句： |
|
|
|
|
95
trumpet
|
|
| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |