In the year 330 after the birth of our Saviour2, Meropius, a merchant of Tyre, having undertaken a commercial voyage to India, landed on the coast of Ethiopia, where he was murdered by the barbarians3, and his two sons, Frumentius and Edesius, both devout4 men, being made prisoners, were carried as slaves before the Emperor. The abilities, the information, and the peaceable demeanour of the brothers, soon gained not only their release, but high office in the court; and living in the full confidence of the monarch5 until his decease, and subsequently under the protection of the queen-mother, they soon secured the good-will of the entire nation. The work of conversion was commenced, and having proceeded with wonderful rapidity and success, a thriving branch was shortly added to the great Eastern church.
Bearing the happy tidings, Frumentius appeared in Alexandria, where he was received with open arms by the patriarch Athanasius. Loaded with honours, and consecrated6 the first bishop7 of Ethiopia, a relation was thus happily commenced with Egypt, which has remained firm and friendly to the present day, and throughout fifteen centuries has bestowed8 upon a Coptish priest the high office of Patriarch Abuna of the Ethiopic church.
On his return to the country of his hopes, Frumentius found that the spark of life had spread rapidly throughout the gloomy darkness of the land. Baptism was instituted, deacons and presbyters appointed, churches erected9, and a firm foundation laid whereon to establish the Christian10 religion in Abyssinia. Frumentius was deservedly honoured with a favoured niche11 in the annals of her church history, and, under the title of “Salama,” formed the subject of high praise to all the sacred poets of Ethiopia.
“Hail him with the voice of joy, sing praises to Salama,
The door of pity and of mercy and of pleasant grace;
Salute12 those blessed hands bearing the pure torch of the Gospel,
For the splendour of Christ’s church has enlightened our darkness.”
During the succeeding century, priests and apostles, men of wonderful sanctity, flocked into the empire from all parts of the East, and miracles the most stupendous are related in the legends of those days. Mountains were removed, and the storms of the angry ocean stilled by the mere13 application of the staff. The adder14 and the basilisk glided15 harmless under foot, and rivers stayed their roaring torrent16, that the sandal of the holy man should remain unstained by the flood. Aragáwi raised the dead—the fingers of Likános flamed like tapers17 of fire—Samuel rode upon his lion; and thus the kingdom of Arwé, the old serpent of Ethiop, was utterly18 overthrown19.
The Abyssinians now became subtle casuists and disputants. Abstruse20 doctrines21 were propounded22, and speculative23 theories largely indulged in; and the generation passed away ere the knotty24 points had been satisfactorily determined25, how long Adam remained in Paradise before his fall? and whether in his present state he held dominion26 over the angels?
In the year 481, the celebrated27 council of Chalcedon lighted up the torch of misunderstanding regarding the two natures of Christ. The Eastern church split and separated in mortal feud28, and the Saracen pounced29 upon Egypt, rent and wasted by discord30 and distraction31. The Abyssinians, denouncing the council a meeting of fools, concurred32 in the opinion of the Alexandrian patriarch. The faith of the Monophysite was declared to be the one only true and orthodox, and the banished33 Dioscorus received all the honours of a martyr34.
“The kings of the earth divided the unity35 of God and man,
Sing praises to the martyr who laughed their religion to scorn.
He was treated with indignity36, they plucked out his flowing beard,
Yea, and tore the teeth from his venerable face;
But in heaven a halo of honour shall encircle Dioscorus.”
But during the ensuing oppressions and exactions of the Moslem37, the successor of Saint Mark could barely retain his own existence in Egypt; and Ethiopia, his remote charge, now nearly isolated38 from the remainder of the world, rested for the next ten centuries a sealed book to European history, preserving her independence from all foreign yoke40, and guarding in safety the flame of that faith which she had inherited from her fathers.
The reign39 of the ascetics41 succeeded to that of disputation, and men lacerated their bodies, and lived in holes and caves of the earth like wild beasts. Tekla Ha?manót and Eustathius were the great founders42 of monkery in the land. An angel announced the birth of one, and the other floated over the sea, borne in safety amidst the folds of his leathern garment. Miracles still continued to be occasionally performed. Sanctity was further enhanced by mortification43 of the flesh, and austerity of life was highly praised and followed by the admiring mob. The original discipline of the anchorite was severe in the extreme. He was to be continually girt around the loins with heavy chains, or to remain for days immersed in the cold mountain stream—to recline upon the bare earth, and to subsist44 upon a scanty45 vegetable diet.
Monasteries46 were at length founded, and fields and revenues set apart for the convenience of their inmates47; and although a visiting superior was appointed to check corruption48 and punish innovation or transgression49, the asperities50 of the monastic life gradually softened51 down. The Etchéguê, or grand prior of the monasteries, preferred the comforts of a settled abode52 to wearisome tours and visitations. Further immunities53 were granted to all loving a life of ease and spiritual licence; and the commonwealth54 had to deplore55 the loss of a large portion of her subjects, who neither contributed tax, nor assisted in military service.
Thus converted at an early period of the Christian age, Ethiopia spread her new religion deep into the recesses56 of heathen Africa. Extending her wide empire on every side, the praise of the Redeemer soon arose from the wildest valleys and the most secluded57 mountains. From the great river Gochob to the frontiers of Nubia, the crutch58 and the cowl pervaded59 the land. Churches were erected in every convenient spot; and the blue badge of nominal60 Christianity encircled the necks of an ignorant multitude. The usual wars and rebellions arose, and schisms61 and sects62 fill up the archives of ten centuries with all the uninteresting precision of more civilised countries. But still the church flourished; the patriarch was regularly received from Alexandria, and a long list of ninety-five Abunas flows quietly through the dull pages of Abyssinian record, from the time of Frumentius the First, until the days of the venerable Simeon, who, whilst gallantly63 defending the faith of his fathers, was barbarously murdered by the European partisans64 of the Italian Jesuit.
The rise of the Mohammadan power in Arabia, and the rapid spread of Islamism, first circumscribed65 the limits of the empire, and begirt it round with foes66. But although the nation was now called upon to repel67 the fierce assaults both of the heathen and of the fanatic68 followers69 of the false prophet, the measure of her oppression was not filled until the cup had been deeply drained of the converting zeal70 of European priesthood. The usual horrors attendant upon religious war were then painfully undergone, and the blood of her children was unsparingly poured out. Nearest and dearest relatives rallied under opposite standards; and the same cry of destruction rang from either host, “The glory of the true faith.”
The zeal of the Jesuit has seldom been displayed in more glowing colours, or in more decided71 defeat, than in the attempts so perseveringly72 made to draw within the meshes73 of his net the remote church of Ethiopia. And although the means employed are to be justly condemned74, still that ardour must be the theme of the high praise of all, which impelled75 old men and young to dare the difficulties and the dangers of a rude uncivilised land, with exposure to the prejudices of a people as bigoted76 as themselves in the cause of their religion.
But the wily system of establishing rival orders and monasteries of mortification—of snapping asunder77 domestic ties, and of collecting together bands of discontented enthusiasts—well served the interests of the Catholic faith; and there were always to be found obedient servants to bear instructions to the farthest corners of the earth;—men who relinquished78 few comforts or enjoyments79 on quitting their austere80 cells, who were prepared at all hazards, and in all manners, to carry into execution the will of their superiors, and who gloried in the alternative of erecting81 an eternal fabric82 in honour of their order, or of obtaining the crown of martyrdom.
The custom of ages had, however, struck too deeply into the heart of the Abyssinian. The power of the officiating clergy83 was paramount84 in the land. All the passions and the prejudices of the multitude were too firmly enlisted85 in the cause of ancient belief; and degraded as was the Christianity of the country, its forms and tenets were not more absurd, and not less pertinaciously86 supported, than those Romish innovations which were so fiercely, though so ineffectually, attempted.
The soft wily speech and the thunder of excommunication were alike disregarded. Treachery and force were both tried and found equally unavailing. Blood flowed for a season like water, and the sound of wailing87 was heard from the palace to the peasant’s hut; but the storm expended88 itself, and finally passed away; and after the struggle of a century, the discomfited89 monks90 relinquished their attempts upon the church of the Monophysite, without leaving behind one solitary91 convert to their faith, and bearing along with them the loud maledictions of an exasperated92 nation.
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1 conversion | |
n.转化,转换,转变 | |
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2 saviour | |
n.拯救者,救星 | |
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3 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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4 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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5 monarch | |
n.帝王,君主,最高统治者 | |
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6 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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7 bishop | |
n.主教,(国际象棋)象 | |
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8 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
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9 ERECTED | |
adj. 直立的,竖立的,笔直的 vt. 使 ... 直立,建立 | |
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10 Christian | |
adj.基督教徒的;n.基督教徒 | |
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11 niche | |
n.壁龛;合适的职务(环境、位置等) | |
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12 salute | |
vi.行礼,致意,问候,放礼炮;vt.向…致意,迎接,赞扬;n.招呼,敬礼,礼炮 | |
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13 mere | |
adj.纯粹的;仅仅,只不过 | |
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14 adder | |
n.蝰蛇;小毒蛇 | |
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15 glided | |
v.滑动( glide的过去式和过去分词 );掠过;(鸟或飞机 ) 滑翔 | |
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16 torrent | |
n.激流,洪流;爆发,(话语等的)连发 | |
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17 tapers | |
(长形物体的)逐渐变窄( taper的名词复数 ); 微弱的光; 极细的蜡烛 | |
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18 utterly | |
adv.完全地,绝对地 | |
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19 overthrown | |
adj. 打翻的,推倒的,倾覆的 动词overthrow的过去分词 | |
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20 abstruse | |
adj.深奥的,难解的 | |
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21 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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22 propounded | |
v.提出(问题、计划等)供考虑[讨论],提议( propound的过去式和过去分词 ) | |
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23 speculative | |
adj.思索性的,暝想性的,推理的 | |
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24 knotty | |
adj.有结的,多节的,多瘤的,棘手的 | |
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25 determined | |
adj.坚定的;有决心的 | |
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26 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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27 celebrated | |
adj.有名的,声誉卓著的 | |
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28 feud | |
n.长期不和;世仇;v.长期争斗;世代结仇 | |
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29 pounced | |
v.突然袭击( pounce的过去式和过去分词 );猛扑;一眼看出;抓住机会(进行抨击) | |
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30 discord | |
n.不和,意见不合,争论,(音乐)不和谐 | |
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31 distraction | |
n.精神涣散,精神不集中,消遣,娱乐 | |
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32 concurred | |
同意(concur的过去式与过去分词形式) | |
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33 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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34 martyr | |
n.烈士,殉难者;vt.杀害,折磨,牺牲 | |
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35 unity | |
n.团结,联合,统一;和睦,协调 | |
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36 indignity | |
n.侮辱,伤害尊严,轻蔑 | |
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37 Moslem | |
n.回教徒,穆罕默德信徒;adj.回教徒的,回教的 | |
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38 isolated | |
adj.与世隔绝的 | |
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39 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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40 yoke | |
n.轭;支配;v.给...上轭,连接,使成配偶 | |
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41 ascetics | |
n.苦行者,禁欲者,禁欲主义者( ascetic的名词复数 ) | |
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42 founders | |
n.创始人( founder的名词复数 ) | |
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43 mortification | |
n.耻辱,屈辱 | |
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44 subsist | |
vi.生存,存在,供养 | |
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45 scanty | |
adj.缺乏的,仅有的,节省的,狭小的,不够的 | |
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46 monasteries | |
修道院( monastery的名词复数 ) | |
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47 inmates | |
n.囚犯( inmate的名词复数 ) | |
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48 corruption | |
n.腐败,堕落,贪污 | |
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49 transgression | |
n.违背;犯规;罪过 | |
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50 asperities | |
n.粗暴( asperity的名词复数 );(表面的)粗糙;(环境的)艰苦;严寒的天气 | |
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51 softened | |
(使)变软( soften的过去式和过去分词 ); 缓解打击; 缓和; 安慰 | |
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52 abode | |
n.住处,住所 | |
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53 immunities | |
免除,豁免( immunity的名词复数 ); 免疫力 | |
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54 commonwealth | |
n.共和国,联邦,共同体 | |
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55 deplore | |
vt.哀叹,对...深感遗憾 | |
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56 recesses | |
n.壁凹( recess的名词复数 );(工作或业务活动的)中止或暂停期间;学校的课间休息;某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 );将(墙)做成凹形,在(墙)上做壁龛;休息,休会,休庭 | |
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57 secluded | |
adj.与世隔绝的;隐退的;偏僻的v.使隔开,使隐退( seclude的过去式和过去分词) | |
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58 crutch | |
n.T字形拐杖;支持,依靠,精神支柱 | |
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59 pervaded | |
v.遍及,弥漫( pervade的过去式和过去分词 ) | |
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60 nominal | |
adj.名义上的;(金额、租金)微不足道的 | |
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61 schisms | |
n.教会分立,分裂( schism的名词复数 ) | |
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62 sects | |
n.宗派,教派( sect的名词复数 ) | |
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63 gallantly | |
adv. 漂亮地,勇敢地,献殷勤地 | |
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64 partisans | |
游击队员( partisan的名词复数 ); 党人; 党羽; 帮伙 | |
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65 circumscribed | |
adj.[医]局限的:受限制或限于有限空间的v.在…周围划线( circumscribe的过去式和过去分词 );划定…范围;限制;限定 | |
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66 foes | |
敌人,仇敌( foe的名词复数 ) | |
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67 repel | |
v.击退,抵制,拒绝,排斥 | |
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68 fanatic | |
n.狂热者,入迷者;adj.狂热入迷的 | |
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69 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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70 zeal | |
n.热心,热情,热忱 | |
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71 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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72 perseveringly | |
坚定地 | |
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73 meshes | |
网孔( mesh的名词复数 ); 网状物; 陷阱; 困境 | |
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74 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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75 impelled | |
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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76 bigoted | |
adj.固执己见的,心胸狭窄的 | |
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77 asunder | |
adj.分离的,化为碎片 | |
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78 relinquished | |
交出,让给( relinquish的过去式和过去分词 ); 放弃 | |
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79 enjoyments | |
愉快( enjoyment的名词复数 ); 令人愉快的事物; 享有; 享受 | |
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80 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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81 erecting | |
v.使直立,竖起( erect的现在分词 );建立 | |
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82 fabric | |
n.织物,织品,布;构造,结构,组织 | |
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83 clergy | |
n.[总称]牧师,神职人员 | |
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84 paramount | |
a.最重要的,最高权力的 | |
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85 enlisted | |
adj.应募入伍的v.(使)入伍, (使)参军( enlist的过去式和过去分词 );获得(帮助或支持) | |
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86 pertinaciously | |
adv.坚持地;固执地;坚决地;执拗地 | |
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87 wailing | |
v.哭叫,哀号( wail的现在分词 );沱 | |
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88 expended | |
v.花费( expend的过去式和过去分词 );使用(钱等)做某事;用光;耗尽 | |
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89 discomfited | |
v.使为难( discomfit的过去式和过去分词);使狼狈;使挫折;挫败 | |
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90 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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91 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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92 exasperated | |
adj.恼怒的 | |
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