Considerable variety is apparent in the importance attached by different reformed churches to these matters, and, in consequence, considerable variety is apparent in the extent to which they are elaborated. Those churches which at the Reformation retained the episcopate, retained with it, in a more or less modified form, many of the old usages; while those churches which abolished the hierarchical and restored the democratic system of church government, for the most part abolished the customs of their pre-reformation predecessors2. {193} Perhaps among no bodies of Christians5 are the externals of worship so little heeded6 as among the English dissenting7 sects8; these, being composed of seceders from a reformed church, may be said to have undergone a double reformation, which has had the effect of expunging9 the last traces of ritual from their services. In the consequent neglect of order, the wearing of robes of office has become entirely10 optional, not only with the different sects, but even with the individual ministers; and where a gown is worn, as no definite shape of gown is prescribed, the choice of robe remains11 optional. Hence, these bodies need not concern us further, as the discussion of their vestments would be merely an uninteresting and monotonous12 account of the practice of isolated13 modern congregations.
The four churches whose usage must occupy our attention in the present chapter are the Lutheran churches of Germany and Scandinavia, the Episcopal churches of England and of Spain, and the Presbyterian churches, with especial reference to the church of Scotland.
§ I. The Lutheran Churches.
Of all reformations, the least thorough, as far as outward observance was concerned, was the reformation in which Martin Luther played the leading part. In Lübeck is the brass14 of the {194} Lutheran Bishop15 Tydeman, who died in 1561, representing him in full Eucharistic vestments, in no wise differing from the vestments of his non-reformed predecessors. At the present day the predominance of the Evangelical church in Germany (as distinguished16 from the Lutheran) has abolished vestments, with the exception of the Geneva gown and its attendants, among the Protestants; but in Sweden and Denmark, where the Protestant Episcopal is still the national church, the old vestments, with some modifications18 and omissions19, are retained.
The Lutheran minister of the present day in Sweden and Denmark is described as wearing an ample cassock, or black gown, and a white frilled ruff, or collar, both in his outdoor life and at morning and evening prayer. At the Communion Service he assumes an alb, or, rather, surplice—a white, ungirded garment, open down the front—over which is placed a chasuble with a large cross on the back.
The Swedish Kyrko-Handbog recognises these vestments: the chorkappa, messhake and messe-sjorta—answering to the cope, chasuble, and surplice, respectively.
§ II. The Anglican Church.
The history of vestments and their usage in England subsequent to the reformation is not {195} lacking in complexity20, and is rendered harder to unravel21 by the heated discussions carried on, and the contradictory22 assertions brought forward, at the present day by the various parties within the English church. It is no part of our duty here to give an account of the different recensions of the liturgy23 published and approved in the years after the reformation; we are here only concerned with the rubrical directions which they contain to regulate the use of vestments permitted in the English church.
The first English Prayer-Book, published in 1549, contained the following injunction:
'Upon the day and at the time appointed for the ministration of the Holy Communion, the Priest that shall execute the holy ministry24 shall put upon him the vesture appointed for that ministration, that is to say, a white alb plain with a vestment or cope. And where there be many Priests or Deacons there so many shall be ready to help the Priest in the ministrations as shall be requisite25; and shall have upon them likewise the vestures appointed for their ministry, that is to say, albes with tunicles.'
It is quite clear, even without the documentary evidence which is forthcoming, that this was merely intended as temporary, as, indeed, was the whole 1549 Prayer-Book. In a letter which Fagius and Bucer addressed to their Strassburg friends, describing their reception by Archbishop Cranmer, there is given a short account {196} of the ceremonies then in use. In the course of this letter, they say, 'We hear that some concessions27 have been made both to a respect for antiquity28 and to the infirmity of the present age, such, for instance, as the vestments commonly used in the Sacrament of the Eucharist.'
An inspection29 of the rubric will show that it was ingeniously designed to please all parties. The word 'vestment,' of course, means the chasuble, the vestment par1 excellence30, and therefore often spoken of in that apparently31 general way. The 'alb and vestment' being specified32 did not necessarily exclude all the other vestments which were worn between these two. Hence those clergy33 who preferred the old rites34 and ceremonies might read the rubric into permitting, or even enjoining35, the maintenance of the old vestments,[91] while those who subscribed36 to the principles of the reforming party might set at defiance37 all old usages by wearing the cope while celebrating the Communion.
Another rubric relating to vestments appears in the first Prayer-Book. This is the first rubric printed after the order for the Communion, and runs thus:
'Upon Wednesdays and Fridays the English Litany shall be said or sung in all places ... and though there be none to communicate with the Priest, yet these days (after the {197} Litany ended) the Priest shall put upon him a plain albe or surplice, with a cope, and say all things at the altar (appointed to be said at the celebration of the Lord's Supper) until after the offertory....'
Finally, in this Prayer-Book also occurs the following:
'In the saying or singing of Mattins and Evensong, baptizing and burying, the minister in parish churches and chapels38 annexed39 to the same shall use a surplice. And in all cathedral churches and colleges the archdeacons, deans, provosts, masters, prebendaries, and fellows, being graduates, may use in the quire, besides their surplices, such hood40 as appertaineth to their several degrees. And whensoever the bishop shall celebrate the Holy Communion in the church, or execute any other public ministration, he shall have upon him, beside his rochet, a surplice or albe, and a cope or vestment, and also his pastoral staff in his hand, or else borne or holden by his chaplain.'
The revised Prayer-Book of 1552 is much more stringent41 in its reformation of vestment-use. It condescends42 to mention vestments but once, in a prohibitory rubric, which reduces vestment-use in the English Church to an almost Presbyterian simplicity43. This rubric is as follows:
'And here it is to be noted44 that the minister at the time of the communion, and at all other times in his ministration, shall use neither albe, vestment, nor cope: but being archbishop or bishop, he shall have and wear a rochet: and being a priest or deacon, he shall have and wear a surplice only.'
In the Prayer-Book of 1559 a rubric is to be found requiring the restoration of the vestments {198} and ornaments45 of the first Prayer-Book, thereby46 setting aside the order of the second Prayer-Book. At the consecration47 of Archbishop Parker in 1559, we are told that at morning prayer the archbishop-elect wore his academical robes. After the sermon, the archbishop-elect and the four attendant bishops48 proceeded to the vestry, and returned prepared for the communion service, the archbishop in a linen49 surplice, the Bishop of Chichester in a silk cope, the Bishops of Hereford and Bedford in linen surplices, but the Bishop of Exeter (Miles Coverdale) in a woollen cassock only. Two chaplains of the archbishop, who assisted the Bishop of Chichester at the communion service, also wore silk copes.
After the communion service they again proceeded to the vestry and returned, the archbishop in 'episcopal alb,' surplice, chimere of black silk, and a collar of precious sable-fur round his neck; the Bishops of Chichester and Hereford in episcopalia, namely, surplice and chimere. Coverdale and the Bishop of Bedford wore cassocks only.
This passage shows us that the right of private judgment50 was exercised, even at such an important ceremony as the consecration of an archbishop, in 1559 as now. The Puritan principles of Coverdale were given full sway even when acting51 in cooperation with his less austere52 brethren.
{199} It also introduces us to a new vestment, the chimere, which is one of the greatest puzzles to be found in the subject of vestments. Since the Reformation, it has continued ever since as a dress peculiar53 to bishops, but its origin and the exact date of its introduction are uncertain.
The chimere is a short coat, properly without sleeves; but in England the tailors of the Stuart period transferred the sleeves of the rochet to the chimere. Hence the modern English bishops wear sleeveless rochets and sleeved chimeres—both solecisms. The English chimere is black, though from the reign54 of Edward VI to that of Elizabeth it was scarlet55; but the form current on the Continent, a large cape56 called the mantelletum, is scarlet, and the chimere worn by the Roman prelates in England is purple.
It is not unlikely, from the appearance of the vestment, that it is a modification17 of the cope or almuce—possibly a combination of the two vestments.
In 1560 Thos Sampson writes complaining to Peter Martyr57 that 'three of our lately-appointed bishops are to officiate at the table of the Lord, one as priest, another as deacon, and a third as subdeacon, before the image of the crucifix, or at least not far from it, with candles, and habited in the golden vestments of the papacy.' This seems to indicate that at Court (where this was to take {200} place) the old vestments were kept up. From a letter of Miles Coverdale's written in 1566, we learn that the square cap, bands, and tippet were enjoined58 to be worn out of doors ('Zurich Letters,' vol. i, p. 63, vol. ii, p. 121; Parker Society).
In all the subsequent Prayer-Books, the 'Ornaments Rubric,' as it is called, is the source of our information with respect to the vestments required to be worn in the English Church. This famous rubric runs thus (as given in the Prayer-Book of 1662):
'And here it is to be noted, that such ornaments of the church and of the ministers thereof, at all times of their ministration, shall be retained and be in use, as were in this Church of England, by the authority of Parliament, in the second year of the reign of King Edward the Sixth.'
The indefiniteness observed in the Edwardian rubrics, to which this injunction refers, invests the 'Ornaments Rubric' with a certain vagueness; and this is responsible for the long and violent strife59 that has waged around it, and for the chaotic60 condition of modern Anglican order, both in vestments and other observances.
Recent attempts have been made on the part of individual clergymen to introduce certain details of the ritual of the Western Church into the services of the Church of England. All such innovations are, however, regarded as illegal, {201} and clergymen attempting to introduce them lay themselves open to prosecution61. The rulings in the case known as the Folkestone ritual case (Elphinstone v. Purchas) is the standard of reference in such matters. Among many other details, the use of the following vestments was declared absolutely contrary to the Ecclesiastical Law of England: The biretta, chasuble, alb, and tunicle at the Holy Communion; the cope at Holy Communion except on high feast days in cathedrals and collegiate churches. On other occasions a decent and comely62 surplice is to be used by every minister saying the public prayers or administering the sacrament or other rites of the Church.[92]
This tendency to elaboration and to revival63 of mediaeval practices is not, however, altogether of modern growth. In Wells Cathedral is the effigy64 of Bishop Creighton, who died in 1672, clad in cassock, amice, alb, and cope, the latter with a jewelled border. On his head is a cap with side-flaps, over which is a mitra pretiosa. More singular still, considering that the person commemorated66 was an ardent67 reformer, is the brass of Bishop Goodrick at Ely Cathedral, who died in 1554. {202} He is represented in full Eucharistic vestments of the pre-Reformation period. Both these apparent anomalies are probably to be accounted for by the Romanizing tendency of the reigning68 monarchs69 under whom both these persons lived.
The vestments of the clergy did not escape the lash70 of the satirists of Queen Elizabeth's reign. About 1565, for instance, a tract71 was published entitled 'A pleasant Dialogue between a Soldier of Berwick and an English chaplain: wherein are largely handled and laid open such reasons as are brought for maintenance of Popish Traditions in our English Church.' The soldier speaks thus to Bernard, the priest: 'But, Bernard, I pray thee, tell me of thine honesty what was the cause that thou hast been in so many changes of apparel this forenoon, now black, now white, now in silk and gold, and now at length in this swouping black gown, and this sarcenet flaunting72 tippet.' This describes Bernard as first in his ordinary cassock or clerical dress; then in his surplice for morning prayer; then in the cope for communion; and, lastly, in the preaching gown and tippet. The passage is interesting, as it brings the practice of wearing a black gown at the sermon, once universal in the English Church, but now fast dying out, back almost to the reformation.
One more English church vestment remains to be noticed—the scarf. This is a broad black band {203} of silk, which is worn like a stole, passed round the back of the neck and allowed to depend on either side. It is worn by doctors of divinity and by the clerical authorities of collegiate and cathedral bodies. Its origin is possibly to be found in the stole, but it is more probably a modification of an article of University costume.
During the imposition of Episcopacy upon Scotland in the Stuart period the dress of the clergy was of a form designed by no less a person than his Sacred Majesty73 King James I himself. At that monarch's own request the Parliament of 1609 passed an Act authorizing74 him to do so, assigning in its preface the reasons for this step to be 'that it had been found by daily experience that the greatness of his Majesty's empire, the magnificence of his Court, the fame of his wisdom, the civility of his subjects, were alluring75 princes and strangers from every part of the world, and that it was fitting that bishops and ministers, judges and magistrates76, should appear before those in becoming apparel; it was therefore referred to his Majesty's serene77 wisdom to devise appropriate garments and robes of office for these different functionaries78.'
The result of this was an order 'that ministers should wear black clothes and in the pulpit black gowns; that bishops and doctors of divinity should wear "black cassikins syde to their knee" {204} [equivalent to the "bishop's apron79" of the modern English prelate and the short Presbyterian cassock], black gowns above, and a black craip [scarf] about their necks. The bishops were ordained80 to have their gowns with lumbard sleeves, according to the form of England, with tippets and craips about their craigs [necks].'
In 1631 Charles I directed the surplice to be worn. In 1633, when he visited Scotland, the bishops and chaplains officiated before him in surplices. He induced Parliament to pass an Act like that of 1609, giving him the power to regulate clerical costume; but this was so much objected to by the clergy themselves (some of whom expressed a fear that his Majesty would order them to wear 'hoods81 and bells'), that in 1634 they petitioned the King not to interfere82 with the arrangements of his predecessor3; and their request seems to have been granted.
§ III. The Reformed Churches of Spain and Portugal.
The practices of both these churches are commendably83 simple: a white tunic26, or surplice, and a white stole, are the only vestments or ornaments at any time to be worn, except in sermons or at funerals, when a black gown may be assumed. Deacons wear their stoles in the ancient diaconal {205} fashion, i.e., over the left shoulder and under the right arm; presbyters wear theirs round the neck and hanging straight down.
§ IV. The Presbyterian Church.
We have already shown that in Apostolic times, and the first few years of the post-Apostolic period, robes of office were not worn by the officiating minister. Vestments do not meet us until the moderatorship of the Ecclesiastical Assemblies had crystallized into the Episcopate.
ill-p101
Fig65. 29.—A Synod Meeting of the Reformed Church of France.
The oldest Christian4 organization now existing {206} in which the diordinal system of government has been restored is undoubtedly84 the Waldensian church. Although this church has not been proved to be older than the thirteenth century, it cannot be asserted that its foundation is not anterior85 to that date; an impenetrable mist—rendered more obscure, it must be admitted, by the doubtful authenticity86 of many of the church documents—shrouds its early years. Unfortunately it cannot be discovered whether its clergy wore any distinctive87 robes when conducting its services. The chroniclers have not thought it worth their while to tell us, but it is improbable that anything very elaborate was worn, as a church which made a change so drastic as the abolition88 of the Episcopate would be unlikely to maintain the elaborate accessories of the non-reformed church. At present the simple black gown is worn, as in all other branches of the Presbyterian church throughout the world.
The task of compiling details regarding the vestments of the Presbyterian church is rendered easy by the small account which that church, in all its sections, takes of ritual matters; but the same cause also increases its difficulty in another direction. Paradoxical as this statement may appear, it becomes intelligible89 when we reflect that but few Presbyterian assemblies would consider it consistent with their dignity to take any notice of {207} matters of dress, personal or official; while on the other hand few Presbyterian writers have thought such matters worthy90 of their notice. The writer has referred to liturgies91 in the English, French, German, Roumanian, and other languages, representing the chief reformed Churches of Europe holding the Presbyterian system, but has failed to find any rubrical direction or reference containing any information. The collecting of material is thus simplified by the small amount of material actually available, but rendered difficult by the baldness of the records in which the materials have to be sought.
The vestments worn by clergy of the Presbyterian Churches are not so much ecclesiastical as professional or academical, like the barrister's gown. They are at most four in number: the cassock, scarf, bands, and gown, to which the hood of the wearer's degree is added.
The cassock is a somewhat ugly garment of black silk, which resembles an ordinary short coat; it rarely reaches as far as the knees. There can be no doubt that it is a modification, for convenience' sake, of the long cassock worn by clergy of the Episcopal Churches, which was the inner garment, university and clerical, of the middle ages. The scarf is a long strip of black cloth, wound sash-wise round the waist and knotted in front. The bands are two short pendant tails of white {208} lawn, hanging in front, now fastened round the neck by an elastic92 cord. These survive in the universities as well as in the Presbyterian Church. The name was originally applied93 to the Elizabethan ruff, in which must be sought the prototype of the ecclesiastical bands; and the use of a cylindrical94 box to keep the ruff in has caused the survival of the old meaning of the word in 'bandbox.' The stiff starched95 or propped96 band passed at the commencement of the seventeenth century into the falling band (not unlike a modern child's lace collar), of which the ecclesiastical 'bands' is the diminution97.
The gown is of the pattern known as the Geneva gown—a black silk gown with ample sleeves and faced with velvet98.
It should be here remarked that there is considerable laxity in individual usage. The cassock and scarf are almost universally discarded, and, in fact, they were probably never very generally worn. For the Geneva gown is often substituted the gown proper to the university degree of the wearer.
Very few regulations affecting robes have been passed by any of the assemblies of the churches in the Presbyterian Alliance. The General Assembly of the Church of Scotland in 1575 passed an important injunction, which, however, refers rather to personal than to official attire99. As it is a curious document, we give it here in full:
{209}
'For as muche as a comelie and decent apparrell is requisite in all, namelie, ministers, and suche as beare functioun in the kirk, first, we thinke all kinde of browdering [broidering] unseemlie; all begaires [coloured stripes] of velvet, in gowne, hose, or coat, and all superfluous100 and vaine cutting out, steeking [stitching] with silkes, all kinde of costlie sewing on pasments [laces], or sumptuous101 and large steeking with silkes; all kinde of costlie sewing or variant102 hewes in sarkes; all kinde of light and variant hewes in clothing, as reid, blew, yellow, and suche like, which declare the lightnesse of the minde; all wearing of rings, bracelets103, buttons of silver, gold, or other mettall; all kinds of superfluiteis of cloath in making of hose; all using of plaids in the kirk by readers or ministers, namelie, in the time of their ministrie and using their office; all kinde of gownning, cutting, doubletting, or breekes of velvet, satine, taffatie or suche like; and costlie giltings of whingers and knives, and suche like; all silk hatts, and hatts of diverse and light colours; but that their whole habite be of grave colour, as blacke, russett, sad gray, sad browne; or searges, worsett, chamlett, grogram, lylis, worset, or suche like; that the good Word of God, by them and their immoderatenesse, be not slandered104.'[93]
There is one rule, or rather unwritten convention, affecting the wearing of vestments in the Presbyterian Church, at least, in the British Islands. The bands are regarded as an indication that their wearer is the minister of a recognised congregation; hence, when an ordained minister of the Presbyterian Church who does not hold such an {210} office happens to be conducting a service, he does not wear bands.
The Geneva gown has not always been worn in the Presbyterian Churches abroad. Thus in the Church of Holland, till recently, the official costume of a minister was a picturesque105 uniform, consisting of the old three-cornered hat, and a coat resembling the ordinary evening-dress coat, having a long pleated strip called the 'mantle106' hooked on the neck, obviously a survival from an earlier and more ample gown of some kind, knee-breeches, buckled107 at the knees, and buckled shoes. This costume was worn only when the minister was officiating at service. It has now, however, been universally abandoned for the Geneva gown.
The gown and bands, with or without the cassock and scarf, are now worn only at Divine Service; but in the early part of the seventeenth century (in Britain as on the Continent) they were worn by ministers sitting in assembly as well, in accordance with the decree of the Synod of Fife, which in 1611 ordained that ministers should attend meetings in the exercise of Synodal assembly in black gowns and other abulʒiements[94] prescribed in the Act of Parliament.
The elders never wear any insignia of office, and never have done so.
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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predecessor
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| n.前辈，前任 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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heeded
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| v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 ) | |
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dissenting
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| adj.不同意的 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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expunging
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| v.擦掉( expunge的现在分词 )；除去；删去；消除 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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isolated
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| adj.与世隔绝的 | |
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brass
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| n.黄铜；黄铜器，铜管乐器 | |
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bishop
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| n.主教，（国际象棋）象 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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modification
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| n.修改，改进，缓和，减轻 | |
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modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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omissions
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| n.省略( omission的名词复数 )；删节；遗漏；略去或漏掉的事（或人） | |
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complexity
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| n.复杂(性)，复杂的事物 | |
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unravel
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| v.弄清楚（秘密）；拆开，解开，松开 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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liturgy
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| n.礼拜仪式 | |
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ministry
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| n.(政府的)部；牧师 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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tunic
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| n.束腰外衣 | |
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concessions
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| n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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inspection
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| n.检查，审查，检阅 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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specified
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| adj.特定的 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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enjoining
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| v.命令( enjoin的现在分词 ) | |
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subscribed
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| v.捐助( subscribe的过去式和过去分词 )；签署，题词；订阅；同意 | |
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defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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annexed
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| [法] 附加的，附属的 | |
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hood
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| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
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41
stringent
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| adj.严厉的；令人信服的；银根紧的 | |
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42
condescends
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| 屈尊，俯就( condescend的第三人称单数 )； 故意表示和蔼可亲 | |
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43
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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44
noted
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| adj.著名的，知名的 | |
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45
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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46
thereby
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| adv.因此，从而 | |
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47
consecration
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| n.供献，奉献，献祭仪式 | |
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48
bishops
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| （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 | |
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49
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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50
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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51
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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52
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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53
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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54
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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55
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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56
cape
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| n.海角，岬；披肩，短披风 | |
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57
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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58
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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59
strife
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| n.争吵，冲突，倾轧，竞争 | |
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chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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prosecution
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| n.起诉，告发，检举，执行，经营 | |
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62
comely
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| adj.漂亮的，合宜的 | |
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63
revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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effigy
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| n.肖像 | |
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fig
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| n.无花果(树) | |
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66
commemorated
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| v.纪念，庆祝( commemorate的过去式和过去分词 ) | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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68
reigning
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| adj.统治的，起支配作用的 | |
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69
monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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70
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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tract
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| n.传单，小册子，大片(土地或森林) | |
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72
flaunting
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| adj.招摇的，扬扬得意的，夸耀的v.炫耀，夸耀( flaunt的现在分词 )；有什么能耐就施展出来 | |
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73
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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authorizing
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| 授权，批准，委托( authorize的现在分词 ) | |
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75
alluring
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| adj.吸引人的，迷人的 | |
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76
magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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functionaries
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| n.公职人员，官员( functionary的名词复数 ) | |
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apron
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| n.围裙；工作裙 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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81
hoods
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| n.兜帽( hood的名词复数 )；头巾；（汽车、童车等的）折合式车篷；汽车发动机罩v.兜帽( hood的第三人称单数 )；头巾；（汽车、童车等的）折合式车篷；汽车发动机罩 | |
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82
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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83
commendably
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| 很好地 | |
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84
undoubtedly
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| adv.确实地，无疑地 | |
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85
anterior
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| adj.较早的；在前的 | |
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86
authenticity
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| n.真实性 | |
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87
distinctive
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| adj.特别的，有特色的，与众不同的 | |
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88
abolition
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| n.废除，取消 | |
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89
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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91
liturgies
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| n.礼拜仪式( liturgy的名词复数 )；（英国国教的）祈祷书 | |
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92
elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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93
applied
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| adj.应用的；v.应用，适用 | |
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94
cylindrical
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| adj.圆筒形的 | |
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95
starched
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| adj.浆硬的，硬挺的，拘泥刻板的v.把（衣服、床单等）浆一浆( starch的过去式和过去分词 ) | |
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96
propped
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| 支撑，支持，维持( prop的过去式和过去分词 ) | |
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97
diminution
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| n.减少；变小 | |
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98
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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99
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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100
superfluous
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| adj.过多的，过剩的，多余的 | |
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101
sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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102
variant
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| adj.不同的，变异的；n.变体，异体 | |
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103
bracelets
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| n.手镯，臂镯( bracelet的名词复数 ) | |
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104
slandered
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| 造谣中伤( slander的过去式和过去分词 ) | |
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105
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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106
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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107
buckled
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| a. 有带扣的 | |
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