Christianity is the national religion throughout the more elevated portions of Abyssinia; but the wild Galla has overrun her fairest provinces, and located himself in her most pleasant places—the bigoted2 Moslem3 crowds thick upon the skirts of her distracted empire, and the tenets that she professes4 are base, foolish, and degrading. Engrafted on the superstitions6 of the Jew, the Mohammadan, and the Pagan—promulgated by rude and ignorant men—and received by a people emerging only into the first stage of civilisation—the light of religion must have been feeble, even in the beginning; but as it was imparted, so it still remains7. Sects8 and parties have arisen, and province has been banded against province in all the fiery9 wrath10 of the zealot; but, lost in the maze11 of subtle controversy12, these internal wars have raged for generations without disturbing the original doctrine13; and the same errors of the church prevail to this day throughout the land, as when first propounded14 in the beginning of the fourth century.
The Abuna or Archbishop is the spiritual chief of Ethiopia. Consecrated16 by the Patriarch of Alexandria, and possessing with rich revenues the intelligence of other lands, the Primate17 is universally feared and respected throughout the empire, and all religious differences and dissensions must be carried for the final decision of his Holiness. Princes and rulers pay implicit18 deference19 to his high behest, and, seated on the ground before his episcopal throne, receive with the utmost respect his every wish and advice. Feuds20 and quarrels betwixt state and state are satisfactorily arranged in his presence; and war, tyranny, and violence, are controlled by his all commanding voice of mildness and benevolence21. But whilst his influence is thus potent22, the extent of his diocese is also great; and many local difficulties opposing the pastoral visit to the extremities23 of his see, the kingdom of Shoa has for ages been deprived of the advantages accruing24 from the residence of an archbishop.
In the hand of the Abuna is vested the exclusive power of consecration25. Bishops26, priests, and deacons, can from him alone receive holy office. He only it is who grants absolution for heavy offences against either God or man; and the ark of a church, whether newly constructed or polluted by the unhallowed touch of a Mohammadan, must be purified by his hands with the holy merom, before being entitled to that high adoration27 which it thenceforward receives.
The second place in spiritual dignity is filled by the Etchéguê, the Grand Prior of the monks29 of Debra Libanos. Seated on the throne of Tekla Ha?manót, one of the first founders30 of the orders of Seclusion31, he engrosses32 the management of all the various monastic establishments throughout the land, and in his hands remains the charge of the existing literature and education. Deeply versed33 in the subtilties of theology, his opinion is held of the highest import in the never-ceasing disputes upon the uninteresting subjects of false faith which occupy the mind of the Abyssinian divine; but his authority extends only to the simple admittance into the monkish34 order, and to granting absolution for minor35 offences.
The Comus, or Bishop15, who ranks next above the Priest, is without diocese or even authority over the inferior members of the church; and his peculiar36 function is to bless and purify the sacred ark, should it accidentally receive the impure37 touch of deacon or layman38; to repeat the prayer of admission, and sign the cross on the skull-cap of the candidate for monastic seclusion; and to afford absolution for trivial offences against the conscience.
Twelve thousand clerical drones, “Fruges consumere nati,” fatten39 in idleness on the labour of the working classes, and employ their influence to foster the prejudice, bigotry40, and superstition5 of their flock. The kiss imprinted41 on the hand of one of these licentious42 shepherds being believed to purify the body from all sin, they are treated with the highest respect and veneration43, are fed and caressed44 both by high and low, and invariably addressed as “Father.”
Upon payment each of a few pieces of salt, many hundred candidates receive the breath of the Holy Ghost from the Abuna in a single day; but every Abyssinian being ignorant of his own age, it is essential to the reception of priestly orders that the beard should have appeared. Deacons are chosen from among boys and children, because on reaching maturity45 the life of the adult is not always distinguished46 by that spotless purity which is held indispensable. The juvenile47 novices48 are present during divine service in capacity of servitors, and they complete the requisite49 number at the administration of the holy communion.
The father confessor is bound to the strictest secrecy50; and it is believed that on this point a dread51 oath is taken before ordination52, when all the mysteries of religion are expounded53 by the Abuna, and especially those which have reference to the preparation of bread for the holy supper. In a small house styled Bethlehem, which rises immediately behind every church, the mysterious ceremony is performed. The deacon can alone bake the cake; and the most vigilant54 guard is invariably preserved against the approach or intrusion of females or other improper55 visitors during the hour of solemn occupation.
Certain revenues and estates are set apart for the support of each clerical establishment; and to ensure the proper distribution, an Alaka, or chief, is selected by the monarch56 from either class of society. Whilst a successful foray is invariably followed by donations from the throne, the safe return from a journey is acknowledged by an offering on the part of all private individuals; and the shade of the venerable juniper-trees, which adorn57 the churchyard on the summit of the greenest knolls58, is ever crowded with groups of sleek59, hooded60 priests, who bask61 in the enjoyment62 of idle indulgence.
There are, perhaps, more churches in Abyssinia than in any other part of the Christian1 world; and he who has erected63 one believes that he has atoned64 for every sin. But even the best are very miserable65 edifices66 of wattle plastered with mud, only to be distinguished from the surrounding hovels by a thin coating of whitewash68, which is dashed over the outside to point with the finger of pride to the peculiar privilege of the two great powers in the land. Circular in form, they have a door to each quarter of the compass, the apex69 of the conical thatch70 being surmounted71 by a brazen72 cross, which is usually adorned73 with ostrich74 eggs, whilst the same depraved and heathenish taste pervades75 the decorations of the interior. Sculpture is strictly76 forbidden; but the walls are bedaubed with paintings of the patron saint of the church, the blessed Virgin77, and a truly incongruous assemblage of cherubim and fallen angels, with the evil one himself enveloped78 in hell-flames. Timbrels and crutches79 depend in picturesque80 confusion from the bare rafters of the roof; no ceiling protects the head from the descent of the lizard81 and the spider; and the tout82 ensemble83 of the slovenly84 Abyssinian church presents the strangest imaginable picture of cobweb finery.
The Jewish temple consisted of three distinct divisions—the fore-court, the holy, and the holy of holies. To the first laymen85 were admitted, to the second only the priest, and to the third the high priest alone. All entrance was denied to the Pagan,—a custom which is rigorously enforced in Abyssinia; and her churches are in like manner divided into three parts.
Eight feet in breadth, the first compartment86 stretches, after the fashion of a corridor, entirely87 around the building. It is styled Kene Máhelet, and, strewed88 throughout with green rushes, forms the scene of morning worship. To the right of the entrance is the seat of honour for priests and erudite scribes; and beyond this court, save on certain occasions, the bare foot of the unlearned layman cannot pass.
Makdas is the second compartment. This is the sanctuary89 in which the priests officiate, and a corner is set apart for laymen during the administration of the holy supper, whilst a cloth screens the mysteries of the interior. Here also hang, arranged around the walls, the bones of many deceased worthies90, which have been carefully gathered from the newly opened sepulchre, and are deposited by the hand of the priest in cotton bags. By the nearest relative, the first opportunity is embraced of transporting these mouldering92 emblems93 of mortality to the sacred resting-place of Debra Libanos, where the living and the dead are alike blessed with a rich treasure of righteousness, since the remains of Tekla Ha?manót, the patron saint of Abyssinia, still shed a bright halo over the scene of his miracles upon earth.
To Kedis Kedisen, the holy of holies, none but the Alaka is admitted. Behind its veil the sacrament is consecrated, the communion vessels95 are deposited, and the tremendous mysteries of the tábot, or ark of the covenant96, are shrouded97 from the eyes of the uninitiated. The gold of the foreigner has penetrated98 the secret of the contents of this box, which are nothing more than a scroll99 of parchment, on which is inscribed100 the name of the patron saint of the church; but the priest who dared to open his lips on the subject to one of his own countrymen would incur101 the heavy penalties due to the sacrilege.
The most ridiculous exploits are recorded of Menilek the son of Solomon and the Queen of Sheba, who crowned a long course of iniquity102 by plundering103 the Temple of Jerusalem. The true ark of Zion is believed still to exist in the church at Axum; but prayers, vows105, and oblations, are equally made to the handicraft of any vain ecclesiastic106, which may be held up to the admiring multitude as having been secreted107 in a cave during the inroad of the conquering Graan, and since revealed by a miraculous108 dream from Heaven.
In the presence of the mysterious casket consists the only sanctity of the church. Heretics alone doubt of its inherent virtues109; and every individual who professes Christianity must during life make his vows and oblations to the one he has selected, in order that after death he may enjoy the privilege of interment under its sacred influence. Young and old, rich and poor, prostrate110 themselves to the ground as the idol111 is carried in procession through the streets under the great umbrellas; and when replaced in its case in the holy of holies, the air is rent by the attendant priests with shouts of “The temple of the eternal God!”
All the disqualifications of the Levitical law oppose entrance to the sacred edifice67, and both the threshold and the door-posts must be kissed in passing. Like the Jews, the Abyssinians invariably commence the service with the Trisagion, “Holy, holy, holy, is God, the Lord of Sabaoth.” The sweet singer of Israel danced before the Lord, and a caricature imitation remains, the chief point of Abyssinian worship. Capering112 and beating the ground with their feet, the priests stretch out their crutches towards each other with frantic113 gesticulations, whilst the clash of the timbrel, the sound of the drum, and the howling of harsh voices, complete a most strange form of devotion. The lessons are taken partly from the Scriptures114, partly from the miracles of the holy Virgin and of Tekla Ha?manót, the life of Saint George, and other foolish and fabulous115 works; but all are in the ancient Ethiopic tongue, which to the congregation is a dead letter; and the sole edification of a visit to the church is therefore comprised in the kiss that has been imprinted on the portal.
In order to obtain the desired and enviable position of eating the bread of comparative idleness, a sacrifice is indispensable. The priest is restricted to the possession of a single wife; and on her demise116 or infidelity, no second marriage is authorised. A small portion of lore117 must, moreover, be imbibed—the Psalms118 of David must be carefully conned—and the mysteries of Abyssinian song and dance be fully91 penetrated, before the sacred office can be attained119. The lessons of early youth are, however, speedily forgotten, and the constant repetition of the same words removes the necessity of retaining the character. Few in after years can read—still fewer respect the vow104 of chastity—and the employment of the morning hours of the Sabbath, and of the holydays, in dancing and shouting within the walls of the church, entitle the performer to all the immunities120 and comforts pertaining121 unto holy orders.
In every clerical conclave122 the king possesses the supreme123 voice of authority; and the despotic monarch may in Shoa be justly regarded as the head of his own church. Loss of office is the great punishment inflicted124 by the spiritual court, which is composed of the assembled members of the individual church, and degradation125 is followed by the expulsion of the offending brother from the community. But the great hall of justice is not unfrequently graced with the presence of the refractory126 priest; and fetters127 in the dungeon128, or banishment129 from the realm, maintain a wholesome130 fear of the royal power of investigation131 in matters ecclesiastical.
The monk28 is admitted to the order of his choice by any officiating priest. A prayer is repeated, the skull-cap blessed with the sign of the cross, and the ceremony is complete. But a more imposing132 rite133 attends the oath of celibacy134 before the Abuna. The clergy135 assemble in numbers, and fires are lighted around the person of the candidate. His loins are bound about with the leathern girdle of Saint John, and the prayer and the requiem136 for the dead rise pealing137 from the circle. The Glaswa—a narrow strip of black cloth adorned with coloured crosses—is then placed on the shaven crown, and shrouded from view by the enveloping138 shawl; and the archbishop, clad in his robes of state, having repeated the concluding prayer and blessing139, signs with his own hand the emblem94 of faith over the various parts of the body.
Education was in former days to be obtained alone from the inmate140 of the monastic abode141, and a life of scanty142 food, austerity, and severe fasting, was embraced only by the more enthusiastic. But the skin-cloak, and the dirty head-dress, now envelope the listless monk, who, satisfied with a dreamy and indolent existence, basks143 during the day on the grassy144 banks of the sparkling rivulet145, and prefers a bare sufficiency of coarse fare from the hand of royal charity, to the sweeter morsel146 earned by the sweat of his brow.
Priest-ridden and bigoted to the last degree, the chains of bondage147 are firmly riveted148 around the neck of the infatuated Abyssinian. The most ridiculous doctrines149 must be believed, and the most severe fasts and penances150 must be endured, according to the pleasure and the fiat151 of the church. Uncharitable and uncompromising, her anger often blazes forth152 into the furious blast of excommunication; and for offences the most trivial, the souls of men are consigned153 to eternal perdition.
Fasts, penances, and excommunication form, in fact, the chief props154 of the clerical power; but the repentant155 sinner can always purchase a substitute to undergo the two former, and the ban of the church is readily averted156 by a timely offering. Spiritual offences are indeed of rare occurrence; for murder and sacrilege alone give umbrage157 to the easy conscience of the native of Shoa, and all other crimes written in the book of Christian commandment have been well-nigh effaced158 from his tablet. Abstinence and the disbursement159 of suitable largesses to the priest and mendicant160, are of themselves quite sufficient to ensure the requisite absolution for every sin committed in the flesh.
The death-bed and the funeral feast are attended with much advantage to the temporal interests of the church. The choicest food is unsparingly dealt out, and the bereaved161 widow is glad to leave the management of her affairs to the assiduous father confessor, who is entertained in the house of all who can afford the expense. The dying man bestows162 a portion of his estate in this world for the bright hopes which absolution extends in that which is to come; and the holy sacrament is even administered after the soul has quitted the tenement163 of clay, in order that the superstition of grateful relatives may grant a rich reward for the blessing of the priest, and for his undeniable assurance of exemption164 from punishment hereafter.
But the Abyssinian possesses no idea of the more salutary doctrine of Christianity. Polluted faith is here reflected in the mirror of depraved manners, and long severe fastings constitute the essence of his degenerate165 religion. The idol worship of saints has made rapid progress in the land, and the ignorance of the clergy is only to be equalled by the impurity166 of the lay classes. Their belief in Christianity, if that term can be applied167, is strange, childish, and inconsistent; and bigoted to the faith of their ancestors, they abhor168 and despise all who refuse acquiescence169 in this their absurd confession170:—
“That the Alexandrian faith is the only true belief.
“That faith, together with baptism, is sufficient for justification171; but that God demands alms and fasting, as amends172 for sin committed prior to the performance of the baptismal rite.
“That unchristened children are not saved.
“That the baptism of water is the true regeneration.
“That invocation ought to be made to the saints, because sinning mortals are unworthy to appear in the presence of God, and because if the saints be well loved, they will listen to all prayer.
“That every sin is forgiven from the moment that the kiss of the pilgrim is imprinted on the stones of Jerusalem; and that kissing the hand of a priest purifies the body in like manner.
“That sins must be confessed to the priest—saints invoked—and full faith reposed173 in charms and amulets174, more especially if written in an unknown tongue.
“That prayers for the dead are necessary, and absolution indispensable; but that the souls of the departed do not immediately enter upon a state of happiness, the period being in exact accordance with the alms and prayers that are expended175 upon earth.”
All ideas regarding salvation176 are thus vague and indefinite; and vain; foolish doctrines have taken entire possession of the shallow thoughts of the Christian of Ethiopia. Born amid falsehood and deceit, cradled in bloodshed, and nursed in the arms of idleness and debauchery, the national character is truly painted in the confession of one of her degenerate sons:—“Whensoever we behold177 the pleasing ware178, we desire to steal it; and we are never in the company of a man whom we dislike, that we do not wish to kill him on the spot.”
The uphill task of the missionary179 is therefore hard, and the wonder is that so much has been accomplished—not that the harvest is scanty. The example of a holy life cannot fail to produce a beneficial effect, and the preacher of the Gospel is acknowledged to possess every quality that is good, mild, and just; but disliked as a stranger of envied accomplishment180, despised as an alien to the land, and hated by the jealous priesthood, the words of truth fall unheeded from lips the most eloquent181, and the best directed endeavours prove of small avail. Perfectly182 satisfied with his own creed183, the Abyssinian finds it easier to kiss the holy book than to peruse184 its contents, and to trust to the fast and the priestly absolution than to mould his conduct according to the Gospel; and it is not until commerce with the arts of civilised society shall have been introduced, that the barrier can be overcome, or one step be gained towards the restoration to the unhappy country of the true word of God. The bigotry of ages is confirmed by the self-pride and the excessive ignorance of the present race; and on the rising or on the unborn generation must rest the sole hope for a moral resurrection.
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1
Christian
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| adj.基督教徒的；n.基督教徒 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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superstition
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| n.迷信，迷信行为 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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maze
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| n.迷宫，八阵图，混乱，迷惑 | |
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controversy
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| n.争论，辩论，争吵 | |
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doctrine
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| n.教义；主义；学说 | |
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propounded
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| 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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bishop
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| n.主教，（国际象棋）象 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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deference
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| n.尊重，顺从；敬意 | |
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feuds
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| n.长期不和，世仇( feud的名词复数 ) | |
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benevolence
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| n.慈悲，捐助 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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accruing
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| v.增加( accrue的现在分词 )；（通过自然增长）产生；获得；（使钱款、债务）积累 | |
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consecration
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| n.供献，奉献，献祭仪式 | |
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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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adoration
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| n.爱慕，崇拜 | |
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monk
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| n.和尚，僧侣，修道士 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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founders
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| n.创始人( founder的名词复数 ) | |
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seclusion
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| n.隐遁，隔离 | |
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engrosses
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| v.使全神贯注( engross的第三人称单数 ) | |
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versed
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| adj. 精通，熟练 | |
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monkish
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| adj.僧侣的，修道士的，禁欲的 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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layman
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| n.俗人，门外汉，凡人 | |
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fatten
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| v.使肥，变肥 | |
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bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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imprinted
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| v.盖印（imprint的过去式与过去分词形式） | |
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licentious
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| adj.放纵的，淫乱的 | |
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veneration
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| n.尊敬，崇拜 | |
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caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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juvenile
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| n.青少年，少年读物；adj.青少年的，幼稚的 | |
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novices
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| n.新手( novice的名词复数 )；初学修士（或修女）；（修会等的）初学生；尚未赢过大赛的赛马 | |
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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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secrecy
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| n.秘密，保密，隐蔽 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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ordination
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| n.授任圣职 | |
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expounded
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| 论述，详细讲解( expound的过去式和过去分词 ) | |
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54
vigilant
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| adj.警觉的，警戒的，警惕的 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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adorn
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| vt.使美化，装饰 | |
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knolls
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| n.小圆丘，小土墩( knoll的名词复数 ) | |
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59
sleek
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| adj.光滑的，井然有序的；v.使光滑，梳拢 | |
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60
hooded
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| adj.戴头巾的；有罩盖的；颈部因肋骨运动而膨胀的 | |
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61
bask
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| vt.取暖，晒太阳，沐浴于 | |
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62
enjoyment
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| n.乐趣；享有；享用 | |
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63
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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64
atoned
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| v.补偿，赎（罪）( atone的过去式和过去分词 )；补偿，弥补，赎回 | |
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65
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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66
edifices
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| n.大建筑物( edifice的名词复数 ) | |
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67
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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68
whitewash
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| v.粉刷，掩饰；n.石灰水，粉刷，掩饰 | |
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69
apex
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| n.顶点，最高点 | |
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70
thatch
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| vt.用茅草覆盖…的顶部；n.茅草(屋) | |
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71
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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72
brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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73
adorned
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| [计]被修饰的 | |
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74
ostrich
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| n.鸵鸟 | |
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75
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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76
strictly
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| adv.严厉地，严格地；严密地 | |
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77
virgin
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|
| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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78
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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79
crutches
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| n.拐杖, 支柱 v.支撑 | |
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80
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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81
lizard
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| n.蜥蜴，壁虎 | |
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82
tout
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| v.推销，招徕；兜售；吹捧，劝诱 | |
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83
ensemble
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| n.合奏(唱)组；全套服装；整体，总效果 | |
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84
slovenly
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|
| adj.懒散的，不整齐的，邋遢的 | |
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85
laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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86
compartment
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| n.卧车包房，隔间；分隔的空间 | |
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87
entirely
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|
| ad.全部地，完整地；完全地，彻底地 | |
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88
strewed
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|
| v.撒在…上( strew的过去式和过去分词 )；散落于；点缀；撒满 | |
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89
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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90
worthies
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| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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91
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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92
mouldering
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| v.腐朽( moulder的现在分词 )；腐烂，崩塌 | |
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93
emblems
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| n.象征，标记( emblem的名词复数 ) | |
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94
emblem
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| n.象征，标志；徽章 | |
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95
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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96
covenant
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| n.盟约，契约；v.订盟约 | |
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97
shrouded
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| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
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98
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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99
scroll
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|
| n.卷轴，纸卷；(石刻上的)漩涡 | |
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100
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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101
incur
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| vt.招致，蒙受，遭遇 | |
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102
iniquity
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| n.邪恶；不公正 | |
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103
plundering
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| 掠夺，抢劫( plunder的现在分词 ) | |
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104
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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105
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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106
ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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107
secreted
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| v.（尤指动物或植物器官）分泌( secrete的过去式和过去分词 )；隐匿，隐藏 | |
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108
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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109
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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110
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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111
idol
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| n.偶像，红人，宠儿 | |
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112
capering
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| v.跳跃，雀跃( caper的现在分词 )；蹦蹦跳跳 | |
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113
frantic
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| adj.狂乱的，错乱的，激昂的 | |
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114
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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115
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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116
demise
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| n.死亡；v.让渡，遗赠，转让 | |
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117
lore
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| n.传说；学问，经验，知识 | |
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118
psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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119
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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120
immunities
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| 免除，豁免( immunity的名词复数 )； 免疫力 | |
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121
pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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122
conclave
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| n.秘密会议，红衣主教团 | |
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123
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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124
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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125
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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126
refractory
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| adj.倔强的，难驾驭的 | |
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127
fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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128
dungeon
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| n.地牢，土牢 | |
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129
banishment
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| n.放逐，驱逐 | |
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130
wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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131
investigation
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| n.调查，调查研究 | |
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132
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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133
rite
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| n.典礼，惯例，习俗 | |
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134
celibacy
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| n.独身(主义) | |
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135
clergy
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| n.[总称]牧师，神职人员 | |
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136
requiem
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| n.安魂曲，安灵曲 | |
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137
pealing
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| v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的现在分词 ) | |
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138
enveloping
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| v.包围，笼罩，包住( envelop的现在分词 ) | |
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139
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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140
inmate
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| n.被收容者；(房屋等的)居住人；住院人 | |
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141
abode
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| n.住处，住所 | |
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142
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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143
basks
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| v.晒太阳，取暖( bask的第三人称单数 )；对…感到乐趣；因他人的功绩而出名；仰仗…的余泽 | |
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144
grassy
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| adj.盖满草的；长满草的 | |
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145
rivulet
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| n.小溪，小河 | |
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146
morsel
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| n.一口，一点点 | |
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147
bondage
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| n.奴役，束缚 | |
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148
riveted
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| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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149
doctrines
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| 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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150
penances
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| n.（赎罪的）苦行，苦修( penance的名词复数 ) | |
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151
fiat
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| n.命令，法令，批准；vt.批准，颁布 | |
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152
forth
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| adv.向前；向外，往外 | |
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153
consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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154
props
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| 小道具； 支柱( prop的名词复数 )； 支持者； 道具； （橄榄球中的）支柱前锋 | |
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155
repentant
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| adj.对…感到悔恨的 | |
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156
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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157
umbrage
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| n.不快；树荫 | |
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158
effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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159
disbursement
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| n.支付，付款 | |
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160
mendicant
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| n.乞丐；adj.行乞的 | |
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161
bereaved
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| adj.刚刚丧失亲人的v.使失去（希望、生命等）( bereave的过去式和过去分词)；（尤指死亡）使丧失（亲人、朋友等）；使孤寂；抢走（财物） | |
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162
bestows
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| 赠给，授予( bestow的第三人称单数 ) | |
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163
tenement
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| n.公寓；房屋 | |
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164
exemption
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| n.豁免，免税额，免除 | |
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165
degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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166
impurity
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| n.不洁，不纯，杂质 | |
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167
applied
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| adj.应用的；v.应用，适用 | |
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168
abhor
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| v.憎恶；痛恨 | |
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169
acquiescence
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| n.默许；顺从 | |
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170
confession
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| n.自白，供认，承认 | |
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171
justification
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| n.正当的理由；辩解的理由 | |
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172
amends
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| n. 赔偿 | |
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173
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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174
amulets
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| n.护身符( amulet的名词复数 ) | |
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175
expended
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| 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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176
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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177
behold
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| v.看，注视，看到 | |
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178
ware
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| n.(常用复数)商品，货物 | |
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179
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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180
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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181
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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182
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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183
creed
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| n.信条；信念，纲领 | |
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184
peruse
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| v.细读，精读 | |
参考例句： |
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