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CHAPTER VII RELIGIOUS BELIEFS AND PRACTICES
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Deities1 of the Ami and Beliefs of this Tribe regarding Heaven and Hell—Beliefs and Ceremonials of the other Tribes of the South—Descent from Bamboo; Carved Representations of Glorified2 Ancestors and of Serpents; Moon Worship; Sacred Tree, Orchid3, and Grass—The Kindling4 of the Sacred Fire by the Bunun and Taiyal Tribes—Beliefs and Ceremonials of the Taiyal—Rain Dances; Bird Omens6; Ottofu; Princess and Dog Ancestors—Yami Celebrations in Honour of the Sea-god.

All those who have come personally into contact with a primitive7 Malay people will, I think, agree that belief in the “All Father” idea (such as certain anthropologists suggest is “natural to the child-mind of primitive man”) does not hold true of this particular branch of primitive man. Certainly as far as the Formosan aborigines are concerned, there seems no trace of anything of the sort, except possibly among the Ami, of the east coast; and such hazy8 idea of a Supreme9 Being as they may perhaps be considered to hold seems probably derived10 from teachings of the Dutch missionaries11 given to their ancestors. When questioned at all closely as to their religious belief, they speak of several deities. These are usually in pairs—male and female—as for example Kakring and Kalapiat. These deities seem concerned[131] with the thunderstorms which are frequent on the east coast; these storms being due, according to Ami belief, to the quarrels between the god, Kakring, and his wife, Kalapiat; Kakring causing the thunder by stamping and by throwing about the pots (the latter being the most prized possession of every Ami house-wife), and Kalapiat bringing about lightning by completely disrobing herself in her anger—this being a method of showing displeasure frequently adopted by Ami women. Earthquakes—frequent in Formosa—are supposed to be caused by a spirit in the shape of a great pig scratching himself against a pole, which extends from earth to heaven. Sun, moon, and stars were created by Dgagha and Bartsing—god and goddess, respectively. The earth the Ami believe to be flat; the sun goes under it at night, the moon and stars under it during the day.

The Ami seem more democratic in religion, as well as in politics, than the mountain tribes; that is, the theocracy12 of the priestesses seems less strong. Priestesses, however, exist among them, and in time of illness or danger they are asked to intercede13 with the various deities. Intercession takes the form of a sort of chanting prayer, growing louder and wilder as it continues, accompanied by the throwing into the air of small coloured pebbles14 (now sometimes glass beads16 bartered17 from Chinese and Japanese), together with small pieces of the flesh of wild pig—this apparently18 as an offering to the deities.

[132]

When a tribal19 group among the Ami is in serious distress20 or danger, or faced by the necessity of a decision of importance, the elders of the group[64]—or village, if only one village is affected—usually repair to a cave, or to a place near a high cliff—wherever an echo may be heard—accompanied by several priestesses. The latter dance and chant themselves into a state of frenzy21, until they fall exhausted22 in a swoon, real or simulated. When they return to consciousness, which is sometimes not until next day, they say that the spirits which “sang back” at them from cliff or cave during the chanting have told them what measures the people must take in order to meet the emergency in question. This can be communicated only to the elders; and only the elders are allowed to watch this especially sacred dance. For any of the younger people to do so would be considered a heinous23 sin.

The red stones, or beads, used by the priestesses in their incantations are also sometimes used by the older warriors25 and huntsmen. An old hunter, just before starting into the mountains in search of game, will put a red pebble15 into a freshly opened betel-nut, lay this in the palm of his hand and wave it before his face, palm upward, toward the sky. This is supposed to bring him good luck in the chase. The same ceremony is said to have[133] been performed in the olden days, just before starting on a head-hunting expedition.

The ideas of the Ami regarding heaven and hell also suggest that these may be the vestiges26 of missionary27 teachings once given by the Dutch (the present-day missionaries in Formosa confine their attention to the Chinese-Formosans as before explained). Good men and women, the Ami believe, go to “heaven,” and bad ones to “hell.” Heaven they believe to be situated28 “somewhere in the north”; hell “somewhere in the south.” One wonders if this belief as regards direction represents a tribal recollection of their former home—perhaps of a massacre29, which caused the emigration of those remaining; perhaps of hunger, thirst, and terror on the voyage between the “land to the south” and Formosa. At any rate, their tradition is that their ancestors drifted to the coast, which is now their home, in a “long boat.” The very spot of their debarkation30 is pointed31 out—a place near Pinan.[65] Once a year a commemoration festival is held at this spot, when food and drink are offered to the spirits of their ancestors. Their own ancestors of course have gone to heaven, where they themselves will go after death; equally of course the people of the other tribes, especially those with whom they happen to be at enmity, will go to hell (savage32 and civilized33 psychology34 being on some points strangely alike). The Ami say, however, that hell[134] cannot be any worse than the earth; otherwise spirits would not remain there.

With the Piyuma—the small east coast tribe living just south of the Ami—the most sacred spot is a bamboo-grove a few miles inland called by themselves “Arapani.” Here, according to Piyuma tradition, was planted the staff of a god, which grew into a bamboo. From different joints35 of this bamboo sprang the first man and the first woman, ancestors of the Piyuma people. Markings on a stone near Arapani are said to be footprints of this first couple. Hence this stone is considered most sacred.

The tradition of being descended36 from ancestors sprung from a bamboo is held by other tribes than the Piyuma; in fact, it is held by practically all the Formosan tribes; also by the Tagalog tribe of the Philippines. A similar tradition is referred to in the Japanese tale of Taketori-Monogatari—now, I believe, translated into English.[66]

FAMILY OF THE AMI TRIBE.

GLORIFIED ANCESTOR OF THE PAIWAN TRIBE CARVED ON A SLATE38 MONUMENT.

The Paiwan—the tribe south of the Piyuma—and indeed the southernmost of the main island—is the only aboriginal39 tribe that has anything approaching what missionaries would call “idols”—that is, carved representations of deity40. Before the house of the chief of every tribal group among the Paiwan stands an upright block of slate on which is carved a figure supposed to be human, this figure often being surrounded by markings [135]representing serpents.[67] Both human and serpentine41 figures are carved in the slate by means of sharpened flint, or other stone harder than slate. As the Paiwan also build their houses of slate (by a method to be spoken of more in detail under the head of Arts and Crafts), representations of human heads and snakes are carved always on the lintel over the doorway42 of the chief; and often on that over the doorways43 of successful warriors and huntsmen.[68]

Some anthropologists might see in this frequent representation of the snake evidence of snake totemism on the part of the Paiwan. I do not, however, think this is the case. The Paiwan venerate44 the snake as being the most dangerous of living creatures (in the tropical jungles of Formosa there are naturally many deadly species); but this veneration45 is more in the nature of theriolatry than totemism. They seem to think that by having constantly before their eyes representations of this the most dreaded46 of all the creatures of the jungle, they will, through a sort of sympathetic magic, be inspired with the bravery, as they regard it—if not the wisdom—of the serpent.

As for the figure in human semblance47 carved on the slate tablet, or monument, in front of the chief’s house, I am inclined to think this represents rather a glorified ancestor—in the sense in which the Japanese often use the word “Kami[136]” (Chinese character)—rather than “god” in the Western sense of that word. Certainly the Paiwan—like the other aboriginal tribes—pay greater reverence48 to the spirits of ancestors than to any deity. Besides the ancestral spirits believed to inhabit the ancient swords or knives, previously49 referred to,[69] there are other spirits whose dwelling-place they believe to be the forest or jungle. All these are worshipped twice a year, at millet50 planting time and at harvest, when food and drink are offered to the spirits of the dead, at the same time that feasting and drinking are going on among the living; and once every five years at the time of the harvest festival occurs the great celebration, when there is played the game of Mavay aiya,[70] already described.

Adjoining the territory of the Paiwan, on the north-west,[71] is that of the Tsarisen. Among the latter there is a tradition that their ancestors came down from the moon, bringing with them twelve jars of baked clay, or earthenware51. At the home of the chief of the principal tribal group of this now small people are kept two or three old baked-clay pots, or jars, believed by the tribes-people to be of lunar origin—a remnant of the original twelve brought down by their ancestors. These of course are never used, but are regarded by them as being most sacred, only the chief and the priestesses being allowed to touch, or even to go near, them. By the side of the old jars is kept[137] a large, circular white stone, also carefully cherished, believed to be in some way connected with the moon; but whether it was brought from the moon, or whether its appearance suggests the full moon, is not clear.

It is before these treasures that the priestesses dance, and also before them that at the semi-annual festivals they place offerings of millet and millet wine, also sometimes of fruit and other food, chanting as they do so. This chanting is supposed to invoke52 the spirits of the moon-ancestors, who come down during the ceremony and bestow53 blessings54 upon the tribe. In other groups within the Tsarisen tribe, where there are no sacred jars or stones, the priestesses arrange the food-offerings in little piles close together, forming a circle: this to simulate the full moon. To step within the charmed circle would be sacrilege unspeakable; an offence so serious that only the death of the offender55, the tribes-people say, would remove from the tribe the blight56 that otherwise would fall upon it. It is not on record that any member of the tribe has ever had the temerity57 to attempt this; and no member of any other tribe is allowed to come near the sacred spot.

North of the Tsarisen are the Tsuou and Bunun tribes; the former a very small tribe, numbering now less than two thousand, the latter numbering about fifteen thousand, roughly speaking.

The religious belief—or rather religious ceremonial, for with primitive people ritual apparently[138] counts for more than dogma—of the Tsuou is closely bound up with what is sometimes called “tree-worship.” That is, within, or very near, each village there is a certain tree which is regarded as holy; and once a year—at harvest-time—millet wine is sprinkled near the roots of the tree, and singing, dancing, and feasting carried on under its branches. I do not consider, however, that this constitutes true tree-worship, nor do I think that the Tsuou have a “tree-cult.” Rather, their ceremonial is connected with ancestor-worship, for they seem to think that the spirits of their ancestors dwell in the sacred trees, and it is to these spirits that wine is offered at harvest time, and invocations made.

The Tsuou also regard a certain orchid which grows in that part of the island as being of peculiar58 sanctity. They transplant it from the forest where it grows to the ground at the root of the sacred tree of each village. During the dry season the priestesses water it, and always they tend it with scrupulous59 care. This custom also is obviously connected with the reverence in which the tribes-people hold their ancestors, for the latter, they believe, wore this orchid when they went to battle with neighbouring tribes, and through its magic efficacy achieved victory. The Tsuou seem to think that in some way this orchid will eventually restore—or be instrumental in restoring—the former dominance and prosperity of their tribe.

[139]

The Bunun, unlike their neighbours, the Tsuou, regard a certain kind of tall grass, which grows in the mountainous region in which they live, as being of even greater sanctity than trees. Twice a year—at seed-time and at harvest-time—great bundles of this green grass are brought into the houses, millet wine is sprinkled before the doorway of each house, and invocations to ancestors are sung and danced in the open, between the houses of each village.

Among the Bunun, as also among all the tribal groups of the great Taiyal “nation,”[72] there exists the peculiar custom of starting a “new fire” at the time of the sowing and harvest festivals. This “new fire” is ceremonially kindled60. At other times, should the fire go out (though this is considered a thing of evil omen5), or should hunters, away from home, wish to start a fire, flint-and-steel percussion61 is used—this method apparently having been learned from the Dutch of the seventeenth century, or possibly from the Chinese. On the ceremonial days of the year, however—the days when offerings are made to ancestors—fire must be kindled by a method in use in the “days of the fathers.”

Among the Bunun this takes the form of the “fire-drill”—the twirling of a pointed stick of hard wood of some sort in a depression made in[140] a stick of softer wood, until the friction62 heats the flakes63 of soft wood, thus “eaten away,” to a point where flame can be produced by placing against this hot wood-dust bits of very dry grass or leaves, and blowing upon it. In order thus to produce fire, the chief of the tribal group—among the Bunun usually a man—shuts himself up alone in his hut, which for the time being it is tabu for his subjects to approach, twirling the fire-drill and blowing upon the wood-dust and tinder, until the sacred fire is “born.” From the flame thus kindled is lighted first his own domestic fire; then those of all the other members of the village or group, who, after the actual kindling of the flame, are invited into the hut of the chief.

The Taiyal method of lighting64 the sacred fire is a little different from that employed by the Bunun. Among the Taiyal the duty of producing the ceremonial “new fire” devolves upon the priestesses. These “vestals of the flame,” however, are not virgins65. Only middle-aged66 and elderly women are priestesses; and all those whom I saw—or of whom I heard when among the Taiyal—were widows, and usually the mothers of children. What becomes of the Taiyal spinsters one wonders; there seem to be none. Yet they are a strictly67 monogamous people; and considering how frequently the men of this tribe lose their heads—in a very literal sense—a disproportion of women, consequently a number of unmarried ones, might[141] be expected. But this does not seem to be the case, judging both from my own observation and also from the reply to questions put to the Japanese Aiyu (military police) stationed at various points among the Taiyal. It may be that those anthropologists[73] are right who hold that the so-called hardships of savage life—frequent insufficiency of food, necessity of hard physical toil68 on the part of the women, and similar conditions—result in a greater number of male infants being born than is the case under conditions of civilization.[74] (A not impossible hypothesis: since many stock-breeders hold that the relative leanness or fatness of cattle has a decided69 effect upon the sex of the offspring—“lean years,” i.e. those of scarcity70 of food, more males; “fat years,” those of plenty, more females. This fact—if it be a fact—may also be the basis of the popular idea that shortly after wars a greater number of males among the genus homo are born than at other times.)

However, to return to our muttons—that of sacred fire, as produced by the Taiyal. On the[142] ceremonial day when the “new fire” is to be kindled, the chief priestess of each group carefully unsheathes her “fire machine” from the wrapping of bamboo leaves in which it is kept swathed during the greater part of the year. This “fire machine” consists of two pieces of bamboo. One piece, used as a saw, is sharpened on one edge to a knife-like keenness; the other edge is left blunt. This blunt edge is held in the hand of the officiating priestess. In a shallow groove71 cut in the other piece of bamboo the priestess inserts the sharp edge of the short, wedge-shaped, bamboo saw. To and fro she draws it, chanting as she does so. Usually she is seated in the open, before the door of her hut, her congregation of apparently awestruck subjects being seated in a semicircle, at a respectful distance from her. Gradually the bamboo saw “eats” down through the other piece of bamboo across which it is being drawn72. The sawdust resulting is as hot as that which is produced by means of the fire stick, or “drill,” already described, and by applying to this dust tinder—very dry grass, usually—and by blowing upon it, flame is produced. When the tinder actually lights, the priestess gives a cry of exultation73, which is echoed by the waiting people; then feasting and dancing begin.

This kindling of the sacred fire by the Taiyal priestesses occurs at the time of the celebrations in honour of the spirits of the ancestors of this tribe. These celebrations take place on the[143] night of the full moon at seed-time and at harvest-time. The day before “full-moon night,” on these semi-annual occasions, the people hang balls of boiled millet, usually wrapped in banana leaves, from the branches of trees, in or near their respective villages. These are to feed the ancestral spirits, which are supposed to descend37 through the air that night, from the high mountain on which they usually reside, into the trees at the moment of the kindling of the ceremonial fire. This fire lights the spirits on their way to the trees, from which the food is suspended—though moonlight also, it would seem, is necessary, since these “spirit-feeding” celebrations among the Taiyal occur always at full-moon time.

In this connection I was much touched on one harvest-time occasion, when among the Taiyal, at being presented—by a grizzled warrior24, tattooed74 with the successful head-hunter’s mark—with a mass of boiled millet carefully wrapped in a large banana leaf. This, he explained, was because he regarded me as a reincarnation of one of the Dutch “spiritual protectors” of his ancestors.

Reverence for ancestors constitutes almost the whole of Taiyal religion. None of the people of this tribe—or “nation”—seem to hold a belief in creators of the universe, such as is held by the Ami. The only deity—other than deified ancestors—whom the Taiyal apparently take into account is the rain-god, or rather, rain-devil. He, however, is a being very much to be taken into account[144] in a country like that in which the Taiyal live—the mountainous part of the island—where torrential downpours of such violence sometimes occur during the rainy season that the bamboo and grass huts of the people are washed away. The Taiyal are not a people who cringe for mercy at the feet of deity or devil, any more than at those of Chinese or Japanese. Therefore, instead of prayers and offerings to propitiate75 the wrath76 or evil temper of the rain-devil, who is supposed to be responsible for the downpour, the chief priestess and assistant priestesses of the tribal group that is being inundated77 gather together, with long knives in their hands—these of the sort that are used by the men in head-hunting—and begin to dance and gesticulate. The dancing becomes wilder and more frenzied78 as it goes on, the gesticulations with the knives—thrusting and slashing79 at imaginary figures—more violent; the priestesses cry or chant in a threatening manner, while the people, both men and women, standing80 about, howl and wail81. Often the priestesses foam82 at the mouth in their excitement, their eyes look as if they would start from their heads, and this knife-dance usually ends with their falling exhausted in a swoon, throwing their knives from them as they fall. At this climax83 the people shout with joy, declaring that the rain-devil has been cut to pieces; or, sometimes, that because he has been cut with the knives of the priestesses, he has fled away and been drowned in one of the[145] ponds that he has been responsible for creating—being thus destroyed in the “pit which he had digged for himself.” Whenever the rain ceases—as in course of time it inevitably84 must—this is attributed to the warfare85 which the priestesses have waged against the rain-devil.[75]

After having witnessed the almost maniacal86 madness of some of these sacred dances and ceremonies of exorcism on the part of aboriginal Formosan priestesses, one comes to the conclusion that the so-called “arctic madness,” of which some anthropologists speak (in connection with dances and other religious rites87 of shamans and medicine-men of the North) is not peculiar to Hyperborean peoples, but is characteristic of all Mongol and Malay races, when under stress of religious fervour or other strong excitement. The same habit of almost hypnotic imitation, one of another, when under stress of terror or excitement that is said, by those who have been among them, to be common to sub-arctic peoples, also characterizes the Malay aborigines of Formosa, this being perhaps particularly noticeable among the Taiyal tribe.

All groups of the Taiyal hold sacred the small bird to which reference has already been made [146]in connection with head-hunting customs—whose cry is regarded as an omen of good or evil, according to the note, and followed accordingly. The flight of this bird is also noted88 when starting on either a hunting expedition or on one of warfare (head-hunting). The warriors or hunters will stop on the spot at which the bird is seen to alight, and there lie in wait for either enemy or game, according to the nature of the expedition. This bird cannot, I think, in spite of the reverence in which it is held, be regarded as the totem of the Taiyal people. Rather, the tribes-people seem to regard it as the spokesman of some ancestor—one who was in his day a famous warrior, and who thus, through the medium of the bird, continues to guide his descendants, and all members of the tribal group to which during his lifetime he had belonged. Sometimes it is the spirit of a priestess which is supposed thus to continue to guide and guard her people.

The Taiyal word for spirit, or ghost—often used in the sense in which the Christian89 would use guardian90 angel—is Ottofu. This seems to correspond with the Atua of the Polynesians. Sometimes, however, it seems to be used much as Mana is used by other Oceanic peoples. Unless one understands really thoroughly91 the language of a primitive people (and I do not pretend so to understand Taiyal) it is difficult always to trace the association of ideas; but apparently, in this connection, the association is[147] that when a man is guided minutely by the spirit of some powerful ancestor, he himself becomes imbued92 with more than human power and wisdom and strength.

The heart and the pupil of the eye seem closely associated by the Taiyal with the spirit of each individual and are sometimes spoken of, separately and together, as Ottofu. The spirit of oneself is thought to separate itself from one’s body during sleep; also it is liable to jump out suddenly if one sneezes, and in this case perhaps be lost permanently93; hence a sneeze is considered to portend94 bad luck.

As regards life after death, the Taiyal believe that only the good spirits go to the “high mountain,” to which reference has been made. This local Mount Olympus seems to be situated on one of the high peaks of the great central mountain range of the island. In order to reach it—or to attempt to reach it—each spirit, after death, must pass over a narrow bridge spanning a deep chasm95. The men who have been successful as warriors and as huntsmen pass over in safety; also the women who have been skilful96 at weaving. Men who have been unsuccessful in war or in the chase, and women who have lacked skill at the loom97, or have been idle, fall from the bridge down into the dirty water that lies at the bottom of the chasm.

Most of the Taiyal tribal groups believe—as do the majority of the other tribes of the island—that[148] their ancestors sprang from the bamboo. But one of the Taiyal sub-groups—the Taruko, the “High-cliffs people,” to whom I have already referred as being of lighter98 colour and more regular feature than most of the Taiyal tribes-people—have a curious legend as to their origin. They believe that they are the descendants of a princess who was married to a dog “somewhere over the mountains.” A similar legend is said to be current among some tribes in Java and Sumatra, which is not surprising; nor is it surprising that the same belief should be held by many of the Lu-chu Islanders—these being obviously kindred peoples. But an interesting point is that the same folk-tale is said to exist among certain tribes in Siberia.

The few remaining members of the Saisett tribe have adopted most of the practices, religious and otherwise, of their powerful neighbours, the Taiyal; so these need not be considered separately.

So much, then, for the religious beliefs and observances of the aborigines of the main island.

The Yami—the tribe living on the tiny thirty-mile-in-circumference island of Botel Tobago (or “Koto Sho,” as the Japanese call it), about thirty-five miles south of Formosa proper—differ somewhat in religion, as in other matters, from their neighbours of the large island. The Yami also observe a semi-annual religious festival; but in their case the celebration is in honour of the “Sea God,” offerings of fruit, of food, and of flowers[149] being cast into the sea on these occasions. No offering of wine is made, as is the case with the other tribes at their religious festivals, for the reason that the Yami seem to know nothing of either the making or the drinking of wine—one of the few primitive peoples of whom this is true. They have a tradition that their ancestors “came up out of the sea”; hence their worship of the “Sea God”—a reminiscence probably of the fact that their ancestors came across the sea from some other island, possibly from one of the Philippine group, judging from the resemblance of the Yami, generally speaking, to a Philippine tribe—that of Batan island.[76]

At the time of their celebrations in honour of the “Sea God” the Yami wear wonderful hats, or helmets, made of silver coins, beaten thin. These coins they obtain from the Japanese, in exchange for the products of their own marvellously fertile little island, when the Japanese boats stop at Botel Tobago, which they now do once a month. The beaten coins are pierced and strung together on grass fibres—or on wires, when these can be obtained from the Japanese. The stiff bands thus made are built up into enormous pyramid-shaped head-pieces, worn by both men and women.[77] These constitute the chief article[150] of dress, the Yami being less skilled in weaving than the aborigines of the main island, although the women wear garlands of flowers and of shells.

As the spring festival in honour of the “Sea God” comes at the time of the vernal equinox, coinciding approximately with the Christian Easter, the great silver helmets of the Yami can but remind one of the Easter hats of more civilized lands. And now that the fact is generally accepted by students of comparative religion and folk-lore that “Easter” is a pre-Christian festival—common to many lands and races, only, at the present time in the Western world, given an Anno Domini interpretation99, as is the case with Christmas and the other festivals of the Church—it is perhaps justifiable100 to wonder whether the custom of donning gala attire101 at Easter may not have a very ancient origin, as many centuries pre-Christian as the festival itself in celebration of the awakening102 of the earth to renewed life.

With the Yami—the Botel Tobago folk—the New Year is reckoned from the great spring festival. Most of the tribes on the main island of Formosa count the New Year as beginning at the time of the harvest festival in the autumn.

Before leaving the subject of Religion as this is counted among the aborigines, it may be mentioned that the seventeenth-century Dutch writers—Father Candidius and others—speak of numerous temples—“one to every sixteen houses”—as existing among the aborigines. They do not[151] mention which tribe, or tribes, had these temples, but the context would seem to imply the Paiwan, or perhaps the Ami. While these temples doubtless existed at the time that the Dutch Fathers wrote, they no longer do so. The nearest approach to a temple is the house of chief or priestess, especially among the Paiwan, where such carvings103 as have been described are found. These carved tablets perhaps represent a system of temples and temple-worship which once existed.


点击收听单词发音收听单词发音  

1 deities f904c4643685e6b83183b1154e6a97c2     
n.神,女神( deity的名词复数 );神祗;神灵;神明
参考例句:
  • Zeus and Aphrodite were ancient Greek deities. 宙斯和阿佛洛狄是古希腊的神。 来自《简明英汉词典》
  • Taoist Wang hesitated occasionally about these transactions for fearof offending the deities. 道士也有过犹豫,怕这样会得罪了神。 来自汉英文学 - 现代散文
2 glorified 74d607c2a7eb7a7ef55bda91627eda5a     
美其名的,变荣耀的
参考例句:
  • The restaurant was no more than a glorified fast-food cafe. 这地方美其名曰餐馆,其实只不过是个快餐店而已。
  • The author glorified the life of the peasants. 那个作者赞美了农民的生活。
3 orchid b02yP     
n.兰花,淡紫色
参考例句:
  • The orchid is a class of plant which I have never tried to grow.兰花这类植物我从来没种过。
  • There are over 35 000 species of orchid distributed throughout the world.有35,000多种兰花分布在世界各地。
4 kindling kindling     
n. 点火, 可燃物 动词kindle的现在分词形式
参考例句:
  • There were neat piles of kindling wood against the wall. 墙边整齐地放着几堆引火柴。
  • "Coal and kindling all in the shed in the backyard." “煤,劈柴,都在后院小屋里。” 来自汉英文学 - 骆驼祥子
5 omen N5jzY     
n.征兆,预兆;vt.预示
参考例句:
  • The superstitious regard it as a bad omen.迷信的人认为那是一种恶兆。
  • Could this at last be a good omen for peace?这是否终于可以视作和平的吉兆了?
6 omens 4fe4cb32de8b61bd4b8036d574e4f48a     
n.前兆,预兆( omen的名词复数 )
参考例句:
  • The omens for the game are still not propitious. 这场比赛仍不被看好。 来自辞典例句
  • Such omens betide no good. 这种征兆预示情况不妙。 来自辞典例句
7 primitive vSwz0     
adj.原始的;简单的;n.原(始)人,原始事物
参考例句:
  • It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
  • His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。
8 hazy h53ya     
adj.有薄雾的,朦胧的;不肯定的,模糊的
参考例句:
  • We couldn't see far because it was so hazy.雾气蒙蒙妨碍了我们的视线。
  • I have a hazy memory of those early years.对那些早先的岁月我有着朦胧的记忆。
9 supreme PHqzc     
adj.极度的,最重要的;至高的,最高的
参考例句:
  • It was the supreme moment in his life.那是他一生中最重要的时刻。
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
10 derived 6cddb7353e699051a384686b6b3ff1e2     
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取
参考例句:
  • Many English words are derived from Latin and Greek. 英语很多词源出于拉丁文和希腊文。 来自《简明英汉词典》
  • He derived his enthusiasm for literature from his father. 他对文学的爱好是受他父亲的影响。 来自《简明英汉词典》
11 missionaries 478afcff2b692239c9647b106f4631ba     
n.传教士( missionary的名词复数 )
参考例句:
  • Some missionaries came from England in the Qing Dynasty. 清朝时,从英国来了一些传教士。 来自《简明英汉词典》
  • The missionaries rebuked the natives for worshipping images. 传教士指责当地人崇拜偶像。 来自《现代汉英综合大词典》
12 theocracy XprwY     
n.神权政治;僧侣政治
参考例句:
  • Shangzhou was an important period for the formation and development of theocracy.商周时期是神权政治形成与发展的重要阶段。
  • The Muslim brothers look as if they will opt for civil society rather than theocracy.穆斯林兄弟看起来好像更适合文明的社会,而非神权统治。
13 intercede q5Zx7     
vi.仲裁,说情
参考例句:
  • He was quickly snubbed when he tried to intercede.当他试着说情时很快被制止了。
  • At a time like that there has to be a third party to intercede.这时候要有个第三者出来斡旋。
14 pebbles e4aa8eab2296e27a327354cbb0b2c5d2     
[复数]鹅卵石; 沙砾; 卵石,小圆石( pebble的名词复数 )
参考例句:
  • The pebbles of the drive crunched under his feet. 汽车道上的小石子在他脚底下喀嚓作响。
  • Line the pots with pebbles to ensure good drainage. 在罐子里铺一层鹅卵石,以确保排水良好。
15 pebble c3Rzo     
n.卵石,小圆石
参考例句:
  • The bird mistook the pebble for egg and tried to hatch it.这只鸟错把卵石当蛋,想去孵它。
  • The pebble made a ripple on the surface of the lake.石子在湖面上激起一个涟漪。
16 beads 894701f6859a9d5c3c045fd6f355dbf5     
n.(空心)小珠子( bead的名词复数 );水珠;珠子项链
参考例句:
  • a necklace of wooden beads 一条木珠项链
  • Beads of perspiration stood out on his forehead. 他的前额上挂着汗珠。
17 bartered 428c2079aca7cf33a8438e701f9aa025     
v.作物物交换,以货换货( barter的过去式和过去分词 )
参考例句:
  • The local people bartered wheat for tools. 当地人用小麦换取工具。
  • They bartered farm products for machinery. 他们用农产品交换机器。 来自《简明英汉词典》
18 apparently tMmyQ     
adv.显然地;表面上,似乎
参考例句:
  • An apparently blind alley leads suddenly into an open space.山穷水尽,豁然开朗。
  • He was apparently much surprised at the news.他对那个消息显然感到十分惊异。
19 tribal ifwzzw     
adj.部族的,种族的
参考例句:
  • He became skilled in several tribal lingoes.他精通几种部族的语言。
  • The country was torn apart by fierce tribal hostilities.那个国家被部落间的激烈冲突弄得四分五裂。
20 distress 3llzX     
n.苦恼,痛苦,不舒适;不幸;vt.使悲痛
参考例句:
  • Nothing could alleviate his distress.什么都不能减轻他的痛苦。
  • Please don't distress yourself.请你不要忧愁了。
21 frenzy jQbzs     
n.疯狂,狂热,极度的激动
参考例句:
  • He was able to work the young students up into a frenzy.他能激起青年学生的狂热。
  • They were singing in a frenzy of joy.他们欣喜若狂地高声歌唱。
22 exhausted 7taz4r     
adj.极其疲惫的,精疲力尽的
参考例句:
  • It was a long haul home and we arrived exhausted.搬运回家的这段路程特别长,到家时我们已筋疲力尽。
  • Jenny was exhausted by the hustle of city life.珍妮被城市生活的忙乱弄得筋疲力尽。
23 heinous 6QrzC     
adj.可憎的,十恶不赦的
参考例句:
  • They admitted to the most heinous crimes.他们承认了极其恶劣的罪行。
  • I do not want to meet that heinous person.我不想见那个十恶不赦的人。
24 warrior YgPww     
n.勇士,武士,斗士
参考例句:
  • The young man is a bold warrior.这个年轻人是个很英勇的武士。
  • A true warrior values glory and honor above life.一个真正的勇士珍视荣誉胜过生命。
25 warriors 3116036b00d464eee673b3a18dfe1155     
武士,勇士,战士( warrior的名词复数 )
参考例句:
  • I like reading the stories ofancient warriors. 我喜欢读有关古代武士的故事。
  • The warriors speared the man to death. 武士们把那个男子戳死了。
26 vestiges abe7c965ff1797742478ada5aece0ed3     
残余部分( vestige的名词复数 ); 遗迹; 痕迹; 毫不
参考例句:
  • the last vestiges of the old colonial regime 旧殖民制度最后的残余
  • These upright stones are the vestiges of some ancient religion. 这些竖立的石头是某种古代宗教的遗迹。
27 missionary ID8xX     
adj.教会的,传教(士)的;n.传教士
参考例句:
  • She taught in a missionary school for a couple of years.她在一所教会学校教了两年书。
  • I hope every member understands the value of missionary work. 我希望教友都了解传教工作的价值。
28 situated JiYzBH     
adj.坐落在...的,处于某种境地的
参考例句:
  • The village is situated at the margin of a forest.村子位于森林的边缘。
  • She is awkwardly situated.她的处境困难。
29 massacre i71zk     
n.残杀,大屠杀;v.残杀,集体屠杀
参考例句:
  • There was a terrible massacre of villagers here during the war.在战争中,这里的村民惨遭屠杀。
  • If we forget the massacre,the massacre will happen again!忘记了大屠杀,大屠杀就有可能再次发生!
30 debarkation a4f235bf09e7f3624dd003c63b37abbf     
n.下车,下船,登陆
参考例句:
  • Note: The identical account number multi-role debarkation only provides one silver piece. 注:同一账号多角色登陆只发放一次元宝。 来自互联网
  • Dependence on air and sea ports of debarkation would be reduced. 对卸载机场和登陆港口的依赖性将会降低。 来自互联网
31 pointed Il8zB4     
adj.尖的,直截了当的
参考例句:
  • He gave me a very sharp pointed pencil.他给我一支削得非常尖的铅笔。
  • She wished to show Mrs.John Dashwood by this pointed invitation to her brother.她想通过对达茨伍德夫人提出直截了当的邀请向她的哥哥表示出来。
32 savage ECxzR     
adj.野蛮的;凶恶的,残暴的;n.未开化的人
参考例句:
  • The poor man received a savage beating from the thugs.那可怜的人遭到暴徒的痛打。
  • He has a savage temper.他脾气粗暴。
33 civilized UwRzDg     
a.有教养的,文雅的
参考例句:
  • Racism is abhorrent to a civilized society. 文明社会憎恶种族主义。
  • rising crime in our so-called civilized societies 在我们所谓文明社会中日益增多的犯罪行为
34 psychology U0Wze     
n.心理,心理学,心理状态
参考例句:
  • She has a background in child psychology.她受过儿童心理学的教育。
  • He studied philosophy and psychology at Cambridge.他在剑桥大学学习哲学和心理学。
35 joints d97dcffd67eca7255ca514e4084b746e     
接头( joint的名词复数 ); 关节; 公共场所(尤指价格低廉的饮食和娱乐场所) (非正式); 一块烤肉 (英式英语)
参考例句:
  • Expansion joints of various kinds are fitted on gas mains. 各种各样的伸缩接头被安装在煤气的总管道上了。
  • Expansion joints of various kinds are fitted on steam pipes. 各种各样的伸缩接头被安装在蒸气管道上了。
36 descended guQzoy     
a.为...后裔的,出身于...的
参考例句:
  • A mood of melancholy descended on us. 一种悲伤的情绪袭上我们的心头。
  • The path descended the hill in a series of zigzags. 小路呈连续的之字形顺着山坡蜿蜒而下。
37 descend descend     
vt./vi.传下来,下来,下降
参考例句:
  • I hope the grace of God would descend on me.我期望上帝的恩惠。
  • We're not going to descend to such methods.我们不会沦落到使用这种手段。
38 slate uEfzI     
n.板岩,石板,石片,石板色,候选人名单;adj.暗蓝灰色的,含板岩的;vt.用石板覆盖,痛打,提名,预订
参考例句:
  • The nominating committee laid its slate before the board.提名委员会把候选人名单提交全体委员会讨论。
  • What kind of job uses stained wood and slate? 什么工作会接触木头污浊和石板呢?
39 aboriginal 1IeyD     
adj.(指动植物)土生的,原产地的,土著的
参考例句:
  • They managed to wipe out the entire aboriginal population.他们终于把那些土著人全部消灭了。
  • The lndians are the aboriginal Americans.印第安人是美国的土著人。
40 deity UmRzp     
n.神,神性;被奉若神明的人(或物)
参考例句:
  • Many animals were seen as the manifestation of a deity.许多动物被看作神的化身。
  • The deity was hidden in the deepest recesses of the temple.神藏在庙宇壁龛的最深处。
41 serpentine MEgzx     
adj.蜿蜒的,弯曲的
参考例句:
  • One part of the Serpentine is kept for swimmers.蜿蜒河的一段划为游泳区。
  • Tremolite laths and serpentine minerals are present in places.有的地方出现透闪石板条及蛇纹石。
42 doorway 2s0xK     
n.门口,(喻)入门;门路,途径
参考例句:
  • They huddled in the shop doorway to shelter from the rain.他们挤在商店门口躲雨。
  • Mary suddenly appeared in the doorway.玛丽突然出现在门口。
43 doorways 9f2a4f4f89bff2d72720b05d20d8f3d6     
n.门口,门道( doorway的名词复数 )
参考例句:
  • The houses belched people; the doorways spewed out children. 从各家茅屋里涌出一堆一堆的人群,从门口蹦出一群一群小孩。 来自辞典例句
  • He rambled under the walls and doorways. 他就顺着墙根和门楼遛跶。 来自辞典例句
44 venerate VL4zv     
v.尊敬,崇敬,崇拜
参考例句:
  • They came to venerate him as a symbolic figure.他们把他当作偶像来崇拜。
  • We were taught to venerate the glorious example of our heroes and martyrs.我们受到教导要崇敬英雄、烈士的光辉榜样。
45 veneration 6Lezu     
n.尊敬,崇拜
参考例句:
  • I acquired lasting respect for tradition and veneration for the past.我开始对传统和历史产生了持久的敬慕。
  • My father venerated General Eisenhower.我父亲十分敬仰艾森豪威尔将军。
46 dreaded XuNzI3     
adj.令人畏惧的;害怕的v.害怕,恐惧,担心( dread的过去式和过去分词)
参考例句:
  • The dreaded moment had finally arrived. 可怕的时刻终于来到了。
  • He dreaded having to spend Christmas in hospital. 他害怕非得在医院过圣诞节不可。 来自《用法词典》
47 semblance Szcwt     
n.外貌,外表
参考例句:
  • Her semblance of anger frightened the children.她生气的样子使孩子们感到害怕。
  • Those clouds have the semblance of a large head.那些云的形状像一个巨大的人头。
48 reverence BByzT     
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬
参考例句:
  • He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
  • We reverence tradition but will not be fettered by it.我们尊重传统,但不被传统所束缚。
49 previously bkzzzC     
adv.以前,先前(地)
参考例句:
  • The bicycle tyre blew out at a previously damaged point.自行车胎在以前损坏过的地方又爆开了。
  • Let me digress for a moment and explain what had happened previously.让我岔开一会儿,解释原先发生了什么。
50 millet NoAzVY     
n.小米,谷子
参考例句:
  • Millet is cultivated in the middle or lower reaches of the Yellow River.在黄河中下游地区,人们种植谷子。
  • The high quality millet flour was obtained through wet milling.采用湿磨法获得了高品质的小米粉。
51 earthenware Lr5xL     
n.土器,陶器
参考例句:
  • She made sure that the glassware and earthenware were always spotlessly clean.她总是把玻璃器皿和陶器洗刷得干干净净。
  • They displayed some bowls of glazed earthenware.他们展出了一些上釉的陶碗。
52 invoke G4sxB     
v.求助于(神、法律);恳求,乞求
参考例句:
  • Let us invoke the blessings of peace.让我们祈求和平之福。
  • I hope I'll never have to invoke this clause and lodge a claim with you.我希望我永远不会使用这个条款向你们索赔。
53 bestow 9t3zo     
v.把…赠与,把…授予;花费
参考例句:
  • He wished to bestow great honors upon the hero.他希望将那些伟大的荣誉授予这位英雄。
  • What great inspiration wiII you bestow on me?你有什么伟大的灵感能馈赠给我?
54 blessings 52a399b218b9208cade790a26255db6b     
n.(上帝的)祝福( blessing的名词复数 );好事;福分;因祸得福
参考例句:
  • Afflictions are sometimes blessings in disguise. 塞翁失马,焉知非福。 来自《简明英汉词典》
  • We don't rely on blessings from Heaven. 我们不靠老天保佑。 来自《现代汉英综合大词典》
55 offender ZmYzse     
n.冒犯者,违反者,犯罪者
参考例句:
  • They all sued out a pardon for an offender.他们请求法院赦免一名罪犯。
  • The authorities often know that sex offenders will attack again when they are released.当局一般都知道性犯罪者在获释后往往会再次犯案。
56 blight 0REye     
n.枯萎病;造成破坏的因素;vt.破坏,摧残
参考例句:
  • The apple crop was wiped out by blight.枯萎病使苹果全无收成。
  • There is a blight on all his efforts.他的一切努力都遭到挫折。
57 temerity PGmyk     
n.鲁莽,冒失
参考例句:
  • He had the temerity to ask for higher wages after only a day's work.只工作了一天,他就蛮不讲理地要求增加工资。
  • Tins took some temerity,but it was fruitless.这件事做得有点莽撞,但结果还是无用。
58 peculiar cinyo     
adj.古怪的,异常的;特殊的,特有的
参考例句:
  • He walks in a peculiar fashion.他走路的样子很奇特。
  • He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。
59 scrupulous 6sayH     
adj.审慎的,小心翼翼的,完全的,纯粹的
参考例句:
  • She is scrupulous to a degree.她非常谨慎。
  • Poets are not so scrupulous as you are.诗人并不像你那样顾虑多。
60 kindled d35b7382b991feaaaa3e8ddbbcca9c46     
(使某物)燃烧,着火( kindle的过去式和过去分词 ); 激起(感情等); 发亮,放光
参考例句:
  • We watched as the fire slowly kindled. 我们看着火慢慢地燃烧起来。
  • The teacher's praise kindled a spark of hope inside her. 老师的赞扬激起了她内心的希望。
61 percussion K3yza     
n.打击乐器;冲突,撞击;震动,音响
参考例句:
  • In an orchestra,people who play percussion instruments sit at the back.在管弦乐队中,演奏打击乐器的人会坐在后面。
  • Percussion of the abdomen is often omitted.腹部叩诊常被省略。
62 friction JQMzr     
n.摩擦,摩擦力
参考例句:
  • When Joan returned to work,the friction between them increased.琼回来工作后,他们之间的摩擦加剧了。
  • Friction acts on moving bodies and brings them to a stop.摩擦力作用于运动着的物体,并使其停止。
63 flakes d80cf306deb4a89b84c9efdce8809c78     
小薄片( flake的名词复数 ); (尤指)碎片; 雪花; 古怪的人
参考例句:
  • It's snowing in great flakes. 天下着鹅毛大雪。
  • It is snowing in great flakes. 正值大雪纷飞。
64 lighting CpszPL     
n.照明,光线的明暗,舞台灯光
参考例句:
  • The gas lamp gradually lost ground to electric lighting.煤气灯逐渐为电灯所代替。
  • The lighting in that restaurant is soft and romantic.那个餐馆照明柔和而且浪漫。
65 virgins 2d584d81af9df5624db4e51d856706e5     
处女,童男( virgin的名词复数 ); 童贞玛利亚(耶稣之母)
参考例句:
  • They were both virgins when they met and married. 他们从相识到结婚前都未曾经历男女之事。
  • Men want virgins as concubines. 人家买姨太太的要整货。 来自汉英文学 - 骆驼祥子
66 middle-aged UopzSS     
adj.中年的
参考例句:
  • I noticed two middle-aged passengers.我注意到两个中年乘客。
  • The new skin balm was welcome by middle-aged women.这种新护肤香膏受到了中年妇女的欢迎。
67 strictly GtNwe     
adv.严厉地,严格地;严密地
参考例句:
  • His doctor is dieting him strictly.他的医生严格规定他的饮食。
  • The guests were seated strictly in order of precedence.客人严格按照地位高低就座。
68 toil WJezp     
vi.辛劳工作,艰难地行动;n.苦工,难事
参考例句:
  • The wealth comes from the toil of the masses.财富来自大众的辛勤劳动。
  • Every single grain is the result of toil.每一粒粮食都来之不易。
69 decided lvqzZd     
adj.决定了的,坚决的;明显的,明确的
参考例句:
  • This gave them a decided advantage over their opponents.这使他们比对手具有明显的优势。
  • There is a decided difference between British and Chinese way of greeting.英国人和中国人打招呼的方式有很明显的区别。
70 scarcity jZVxq     
n.缺乏,不足,萧条
参考例句:
  • The scarcity of skilled workers is worrying the government.熟练工人的缺乏困扰着政府。
  • The scarcity of fruit was caused by the drought.水果供不应求是由于干旱造成的。
71 groove JeqzD     
n.沟,槽;凹线,(刻出的)线条,习惯
参考例句:
  • They're happy to stay in the same old groove.他们乐于墨守成规。
  • The cupboard door slides open along the groove.食橱门沿槽移开。
72 drawn MuXzIi     
v.拖,拉,拔出;adj.憔悴的,紧张的
参考例句:
  • All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
  • Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。
73 exultation wzeyn     
n.狂喜,得意
参考例句:
  • It made him catch his breath, it lit his face with exultation. 听了这个名字,他屏住呼吸,乐得脸上放光。
  • He could get up no exultation that was really worthy the name. 他一点都激动不起来。
74 tattooed a00df80bebe7b2aaa7fba8fd4562deaf     
v.刺青,文身( tattoo的过去式和过去分词 );连续有节奏地敲击;作连续有节奏的敲击
参考例句:
  • He had tattooed his wife's name on his upper arm. 他把妻子的名字刺在上臂上。 来自《简明英汉词典》
  • The sailor had a heart tattooed on his arm. 那水兵在手臂上刺上一颗心。 来自《现代英汉综合大词典》
75 propitiate 1RNxa     
v.慰解,劝解
参考例句:
  • They offer a sacrifice to propitiate the god.他们供奉祭品以慰诸神。
  • I tried to propitiate gods and to dispel demons.我试著取悦神只,驱赶恶魔。
76 wrath nVNzv     
n.愤怒,愤慨,暴怒
参考例句:
  • His silence marked his wrath. 他的沉默表明了他的愤怒。
  • The wrath of the people is now aroused. 人们被激怒了。
77 inundated b757ab1facad862c244d283c6bf1f666     
v.淹没( inundate的过去式和过去分词 );(洪水般地)涌来;充满;给予或交予(太多事物)使难以应付
参考例句:
  • We have been inundated with offers of help. 主动援助多得使我们应接不暇。
  • We have been inundated with every bit of information imaginable. 凡是想得到的各种各样的信息潮水般地向我们涌来。 来自《简明英汉词典》
78 frenzied LQVzt     
a.激怒的;疯狂的
参考例句:
  • Will this push him too far and lead to a frenzied attack? 这会不会逼他太甚,导致他进行疯狂的进攻?
  • Two teenagers carried out a frenzied attack on a local shopkeeper. 两名十几岁的少年对当地的一个店主进行了疯狂的袭击。
79 slashing dfc956bca8fba6bcb04372bf8fc09010     
adj.尖锐的;苛刻的;鲜明的;乱砍的v.挥砍( slash的现在分词 );鞭打;割破;削减
参考例句:
  • Slashing is the first process in which liquid treatment is involved. 浆纱是液处理的第一过程。 来自辞典例句
  • He stopped slashing his horse. 他住了手,不去鞭打他的马了。 来自辞典例句
80 standing 2hCzgo     
n.持续,地位;adj.永久的,不动的,直立的,不流动的
参考例句:
  • After the earthquake only a few houses were left standing.地震过后只有几幢房屋还立着。
  • They're standing out against any change in the law.他们坚决反对对法律做任何修改。
81 wail XMhzs     
vt./vi.大声哀号,恸哭;呼啸,尖啸
参考例句:
  • Somewhere in the audience an old woman's voice began plaintive wail.观众席里,一位老太太伤心地哭起来。
  • One of the small children began to wail with terror.小孩中的一个吓得大哭起来。
82 foam LjOxI     
v./n.泡沫,起泡沫
参考例句:
  • The glass of beer was mostly foam.这杯啤酒大部分是泡沫。
  • The surface of the water is full of foam.水面都是泡沫。
83 climax yqyzc     
n.顶点;高潮;v.(使)达到顶点
参考例句:
  • The fifth scene was the climax of the play.第五场是全剧的高潮。
  • His quarrel with his father brought matters to a climax.他与他父亲的争吵使得事态发展到了顶点。
84 inevitably x7axc     
adv.不可避免地;必然发生地
参考例句:
  • In the way you go on,you are inevitably coming apart.照你们这样下去,毫无疑问是会散伙的。
  • Technological changes will inevitably lead to unemployment.技术变革必然会导致失业。
85 warfare XhVwZ     
n.战争(状态);斗争;冲突
参考例句:
  • He addressed the audience on the subject of atomic warfare.他向听众演讲有关原子战争的问题。
  • Their struggle consists mainly in peasant guerrilla warfare.他们的斗争主要是农民游击战。
86 maniacal r2Ay5     
adj.发疯的
参考例句:
  • He was almost maniacal in his pursuit of sporting records.他近乎发疯般地追求着打破体育纪录。
  • She is hunched forward over the wheel with a maniacal expression.她弓身伏在方向盘前,表情像疯了一样。
87 rites 5026f3cfef698ee535d713fec44bcf27     
仪式,典礼( rite的名词复数 )
参考例句:
  • to administer the last rites to sb 给某人举行临终圣事
  • He is interested in mystic rites and ceremonies. 他对神秘的仪式感兴趣。
88 noted 5n4zXc     
adj.著名的,知名的
参考例句:
  • The local hotel is noted for its good table.当地的那家酒店以餐食精美而著称。
  • Jim is noted for arriving late for work.吉姆上班迟到出了名。
89 Christian KVByl     
adj.基督教徒的;n.基督教徒
参考例句:
  • They always addressed each other by their Christian name.他们总是以教名互相称呼。
  • His mother is a sincere Christian.他母亲是个虔诚的基督教徒。
90 guardian 8ekxv     
n.监护人;守卫者,保护者
参考例句:
  • The form must be signed by the child's parents or guardian. 这张表格须由孩子的家长或监护人签字。
  • The press is a guardian of the public weal. 报刊是公共福利的卫护者。
91 thoroughly sgmz0J     
adv.完全地,彻底地,十足地
参考例句:
  • The soil must be thoroughly turned over before planting.一定要先把土地深翻一遍再下种。
  • The soldiers have been thoroughly instructed in the care of their weapons.士兵们都系统地接受过保护武器的训练。
92 imbued 0556a3f182102618d8c04584f11a6872     
v.使(某人/某事)充满或激起(感情等)( imbue的过去式和过去分词 );使充满;灌输;激发(强烈感情或品质等)
参考例句:
  • Her voice was imbued with an unusual seriousness. 她的声音里充满着一种不寻常的严肃语气。
  • These cultivated individuals have been imbued with a sense of social purpose. 这些有教养的人满怀着社会责任感。 来自《简明英汉词典》
93 permanently KluzuU     
adv.永恒地,永久地,固定不变地
参考例句:
  • The accident left him permanently scarred.那次事故给他留下了永久的伤疤。
  • The ship is now permanently moored on the Thames in London.该船现在永久地停泊在伦敦泰晤士河边。
94 portend diPy5     
v.预兆,预示;给…以警告
参考例句:
  • Black clouds portend a storm.乌云为暴风雨的前兆。
  • What do these strange events portend?这些奇怪的事件预示着什么?
95 chasm or2zL     
n.深坑,断层,裂口,大分岐,利害冲突
参考例句:
  • There's a chasm between rich and poor in that society.那社会中存在着贫富差距。
  • A huge chasm gaped before them.他们面前有个巨大的裂痕。
96 skilful 8i2zDY     
(=skillful)adj.灵巧的,熟练的
参考例句:
  • The more you practise,the more skilful you'll become.练习的次数越多,熟练的程度越高。
  • He's not very skilful with his chopsticks.他用筷子不大熟练。
97 loom T8pzd     
n.织布机,织机;v.隐现,(危险、忧虑等)迫近
参考例句:
  • The old woman was weaving on her loom.那位老太太正在织布机上织布。
  • The shuttle flies back and forth on the loom.织布机上梭子来回飞动。
98 lighter 5pPzPR     
n.打火机,点火器;驳船;v.用驳船运送;light的比较级
参考例句:
  • The portrait was touched up so as to make it lighter.这张画经过润色,色调明朗了一些。
  • The lighter works off the car battery.引燃器利用汽车蓄电池打火。
99 interpretation P5jxQ     
n.解释,说明,描述;艺术处理
参考例句:
  • His statement admits of one interpretation only.他的话只有一种解释。
  • Analysis and interpretation is a very personal thing.分析与说明是个很主观的事情。
100 justifiable a3ExP     
adj.有理由的,无可非议的
参考例句:
  • What he has done is hardly justifiable.他的所作所为说不过去。
  • Justifiable defense is the act being exempted from crimes.正当防卫不属于犯罪行为。
101 attire AN0zA     
v.穿衣,装扮[同]array;n.衣着;盛装
参考例句:
  • He had no intention of changing his mode of attire.他无意改变着装方式。
  • Her attention was attracted by his peculiar attire.他那奇特的服装引起了她的注意。
102 awakening 9ytzdV     
n.觉醒,醒悟 adj.觉醒中的;唤醒的
参考例句:
  • the awakening of interest in the environment 对环境产生的兴趣
  • People are gradually awakening to their rights. 人们正逐渐意识到自己的权利。
103 carvings 3ccde9120da2aaa238c9785046cb8f86     
n.雕刻( carving的名词复数 );雕刻术;雕刻品;雕刻物
参考例句:
  • The desk was ornamented with many carvings. 这桌子装饰有很多雕刻物。 来自《简明英汉词典》
  • Shell carvings are a specialty of the town. 贝雕是该城的特产。 来自《简明英汉词典》


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