But by far the greatest holiday of the Abyssinian year is held on the Epiphany, styled Temkát, (i.e. Baptism) when the baptism of our Lord, by John, in the river Jordan, is commemorated2 with extraordinary pomp. He who neglects to undergo the annual purification enjoined3 on this day by the Ethiopic church, is considered to carry with him the burden of every sin committed during the preceding twelve months, and to be surely visited by sickness and misfortune, whereas those who perform the rite4, are believed to have emerged thoroughly5 cleared and regenerated6.
On the evening preceding this festival, the priests of all the churches in Ankóber and the environs, carrying the holy tábots under gaudy7 canopies8, assembled in the open space, termed Aráda, immediately in front of the palace. Here, according to custom, they were received by the governor of the town, who, after falling prostrate10 on his face before the arks, escorted the procession to the river Airára—the clergy11 dancing and singing, whilst the female portion of the inhabitants lining12 the hill-side, indulged in the shrillest vociferation. A tent for each church had been erected13 on the bank; and a temporary dam being thrown across the stream, the night was spent in chanting appropriate hymns14 and psalms15.
Long before dawn, the pent up waters having been blessed by the officiating priest, the entire population, the young, the old, the wealthy, and the indigent16, gathered from many miles round, casting off their habiliments, flocked promiscuously17 into the pool—even babes who were unable to totter18 being thrown in by their naked mothers. Not the slightest modesty19 was evinced by either sex, all mingling20 together in a state of perfect nudity, and affecting, under the light of innumerable torches and flambeaux, which shed the broad glare of day over the disgraceful scene, to believe that a supernatural veil concealed22 each other’s shame.
The sacrament of Christ’s supper was then administered, accompanied by rites23 and ceremonies highly unbecoming the solemnity of this most sacred of Christian24 institutes. The multitude next proceeded to devour25 a pile of loaves, and to drain accumulated pitchers26 of beer, supplied by the neighbouring governors. Here too the most indecent excesses were committed. Declaring themselves to have swallowed a specific against intoxication27, the clergy indulge to any extent they please, and each priest vying28 with his brother in the quantities he shall quaff29, avers30 that if “the whole of the Lord’s bread and the Lord’s wine” be not consumed on the spot, a famine will arise throughout the land!
Festivities terminated, the officiating dignitaries, robed and mitred, preceded the holy arks and canopies in grand procession to the capital, singing hallelujahs. Holding in their left hands cymbals31 in imitation of David, and in the right the ecclesiastical staff, wherewith various absurd gesticulations are described, they danced and sang for some time in front of the palace gate. As usual, the performance displayed the most uncouth32 attitudes, and the least graceful21 figures. The beard and the crutch33, and the aged34 face, and the sacred calling, were but ill in unison35 with the mountebank36 capers37 undertaken; and the actors rather resembled masks at the carnival38 than holy functionaries39 of the church.
“The foxes have holes, and the birds of the air have nests,” is a passage of Scripture40 which the clergy of Shoa interpret to their own advantage. “Who are the foxes,” they invariably inquire, “but the kings and the governors of the land, who seek only after worldly vanities? and who the birds but the priests and bishops41, who in hymns and hallelujahs thus fly upwards43, and build their nests in heaven?”
The clergy are distinguished44 from the laity45 by a beard, and by a monstrous46 white turban encumbering47 the head. This is designed to typify Moses covering his face on his descent from the Mount, when he had received the tables of the law. Their sacred persons are usually shrouded48 in a black woollen cloak, studded with emblems49 of the faith, and furnished with a peaked hood50. The sacerdotal vest was first embroidered51 by command of Hatzé David, the father of Saint Theodórus, to commemorate1 the arrival from Jerusalem of a fragment of the true cross on which Christ died; and officiating priests are expected to appear in one of these, composed either of scarlet52 or party-coloured cloth.
A silver or brazen53 cross and a slender crutch are the never-failing accoutrements of the priest; and on all occasions of ceremony, the mitre, the censer, and the great umbrellas are conspicuous54 objects. Long rods, furnished with streaming pennants55, manufactured of the light pith of the juwarree, in alternating bands of red and white, were carried by the host of dirty boys who swelled56 the procession; and after the labours of the day were over, these emblems of regeneration were hung up in the churches as votive offerings. On the conclusion of the exhibition, the clergy dispersed57 under a salvo of musketry to their respective churches, and individuals who, from any unavoidable circumstance, had been precluded58 from participating in the general immersion59, were then privately60 baptised, males and females being alike divested61 of every portion of apparel, and plunged62 into a large reservoir prepared for their reception.
Four years have elapsed since Sáhela Selássie underwent this lustration, wherein he was wont63 annually64 to participate, but from which he is now held exempt65, in consideration of the height of his power. Although in a state of perfect nudity, a cloth was held around him during the ceremony—a privilege to which neither virgins66 nor females of the highest rank are ever admitted.
Pots and pans that have been defiled67 by the unclean touch of a Mohammadan, are on this day purified by immersion in the water that has been blessed by the priest. Among many other superstitions68 there exists a firm belief, that all mules69 and horses that are not led forth70 to exercise on the festival of Temkát will die during the ensuing year. It is considered to be “a day of great splendour;” and on pain of excommunication, every good Christian is bound to appear clad in his best habiliments, and in all the trinkets he can muster71, to the end that he may prostrate himself before the ark which he has adopted.
If enforced with rigour, excommunication is in fact a capital punishment, for it is interdictio aqua et igne. No one can speak to, or eat, or drink with the proscribed72 person, nor even enter his house. The offender73 can neither buy nor sell, nor visit. He cannot recover debts. He may be murdered at pleasure by any ruffian who will take the trouble to cut his throat, and when dead his body cannot be buried.
The bell, book, and candle are to be hired by any disappointed enemy, and the hooded74 priest may be purchased to perform the ceremony; but the undertaking75 in some cases is not without its attendant danger. The cells of the state prison frequently enclose the rash fanatic76 who wantonly interferes78 with the royal salvation79. Scanty80 fare and close confinement81 eventually insure absolution, and the martyr82 to religious intolerance is summarily banished83 from the realm. Another powerful antidote84 is found in the argumentum baculinum, which, when persuasively85 applied86 to the shoulders of arrogant87 church pride, by the sturdy sinews of Europe especially, possesses a wonderful efficacy in allaying88 the storm.
A century has not elapsed since excommunication was performed upon one of the fair sons of the North. The turbaned bearer of the bell, book, and candle, was quietly introduced into the domicile, and his countenance89 fell as he perceived the object of his visit armed with a formidable cudgel. “My father must have been mistaken,” was the exordium that greeted his astounded90 ear, as the staff descended91 with an equally startling salutation—“My father never could have proposed the excommunication of his dear friend.” Again the weapon pattered upon the priestly back; and during full five minutes an able running commentary was supported by frequent playful taps over the head, to quicken the clerical understanding. This powerful appeal concluded, the crest-fallen functionary92 willingly withdrew his ban, and bestowing93 entire absolution, slunk back to his cell, mentally resolved to interfere77 no more with the incomprehensible European, who neither displayed terror at the curse of the church, nor entertained respect for the sacred persons of her ministers.
Unquies, the Bishop42 of Shoa, had long meditated94 the adoption95 of extreme measures towards the British escort, whom he declared to be no better than Mohammadans, since it was notorious that they did not kneel when the holy ark passed, and had no hesitation96 in partaking of flesh slaughtered97 by an infidel, instead of in the name of the holy Trinity. No one, however, could be found sufficiently98 bold to undertake the customary process where the Irish soldier was concerned; and the king’s “strong monk” had been fain at length to content himself with the clandestine99 promulgation100 of his spiritual denunciation for the many heresies101 committed.
The honorary distinctions conferred by the monarch102 for the destruction of the elephant first produced a good effect, which was still increased by the presentation of the silver shield that distinguishes the highest functionaries in the land; and although the opinions of the clergy generally were still far from favourable103, there was a certain influential104 priest who invariably found it convenient to pass the long dreary105 evenings over the Residency fire. The pious106 father evinced no disinclination to participate in the good things of this world; and whilst sipping107 his strong drink, it was his delight to speculate upon scriptural grounds whether the skin of Eve was really white or black, and to prove that locusts108 could never have been tasted by John the Baptist, because they form the food of the unclean Mohammadan.
Edifying109 topics such as these were doubtless handled with greater eloquence110 than either abstinence, or the mortification111 of the flesh. Proceeding112 on his annual visit to Debra Libanos, the principal resort of those who prey113 upon the credulity of the public, the devout114 father at length stood voluntarily forward as the advocate of the Gyptzis; and so eloquently115 did he explain away the non-observance of fasts and other imputed116 heresies, that a wax taper117 of which we had made him the bearer was actually lighted in the sanctuary118 of Saint Tekla Ha?manót, and an immediate9 revulsion thereby119 created in the ecclesiastical sentiments entertained throughout the entire realm.
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1 commemorate | |
vt.纪念,庆祝 | |
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2 commemorated | |
v.纪念,庆祝( commemorate的过去式和过去分词 ) | |
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3 enjoined | |
v.命令( enjoin的过去式和过去分词 ) | |
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4 rite | |
n.典礼,惯例,习俗 | |
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5 thoroughly | |
adv.完全地,彻底地,十足地 | |
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6 regenerated | |
v.新生,再生( regenerate的过去式和过去分词 ) | |
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7 gaudy | |
adj.华而不实的;俗丽的 | |
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8 canopies | |
(宝座或床等上面的)华盖( canopy的名词复数 ); (飞行器上的)座舱罩; 任何悬于上空的覆盖物; 森林中天棚似的树荫 | |
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9 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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10 prostrate | |
v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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11 clergy | |
n.[总称]牧师,神职人员 | |
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12 lining | |
n.衬里,衬料 | |
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13 ERECTED | |
adj. 直立的,竖立的,笔直的 vt. 使 ... 直立,建立 | |
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14 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
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15 psalms | |
n.赞美诗( psalm的名词复数 );圣诗;圣歌;(中的) | |
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16 indigent | |
adj.贫穷的,贫困的 | |
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17 promiscuously | |
adv.杂乱地,混杂地 | |
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18 totter | |
v.蹒跚, 摇摇欲坠;n.蹒跚的步子 | |
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19 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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20 mingling | |
adj.混合的 | |
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21 graceful | |
adj.优美的,优雅的;得体的 | |
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22 concealed | |
a.隐藏的,隐蔽的 | |
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23 rites | |
仪式,典礼( rite的名词复数 ) | |
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24 Christian | |
adj.基督教徒的;n.基督教徒 | |
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25 devour | |
v.吞没;贪婪地注视或谛听,贪读;使着迷 | |
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26 pitchers | |
大水罐( pitcher的名词复数 ) | |
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27 intoxication | |
n.wild excitement;drunkenness;poisoning | |
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28 vying | |
adj.竞争的;比赛的 | |
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29 quaff | |
v.一饮而尽;痛饮 | |
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30 avers | |
v.断言( aver的第三人称单数 );证实;证明…属实;作为事实提出 | |
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31 cymbals | |
pl.铙钹 | |
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32 uncouth | |
adj.无教养的,粗鲁的 | |
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33 crutch | |
n.T字形拐杖;支持,依靠,精神支柱 | |
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34 aged | |
adj.年老的,陈年的 | |
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35 unison | |
n.步调一致,行动一致 | |
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36 mountebank | |
n.江湖郎中;骗子 | |
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37 capers | |
n.开玩笑( caper的名词复数 );刺山柑v.跳跃,雀跃( caper的第三人称单数 ) | |
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38 carnival | |
n.嘉年华会,狂欢,狂欢节,巡回表演 | |
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39 functionaries | |
n.公职人员,官员( functionary的名词复数 ) | |
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40 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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41 bishops | |
(基督教某些教派管辖大教区的)主教( bishop的名词复数 ); (国际象棋的)象 | |
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42 bishop | |
n.主教,(国际象棋)象 | |
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43 upwards | |
adv.向上,在更高处...以上 | |
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44 distinguished | |
adj.卓越的,杰出的,著名的 | |
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45 laity | |
n.俗人;门外汉 | |
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46 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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47 encumbering | |
v.妨碍,阻碍,拖累( encumber的现在分词 ) | |
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48 shrouded | |
v.隐瞒( shroud的过去式和过去分词 );保密 | |
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49 emblems | |
n.象征,标记( emblem的名词复数 ) | |
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50 hood | |
n.头巾,兜帽,覆盖;v.罩上,以头巾覆盖 | |
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51 embroidered | |
adj.绣花的 | |
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52 scarlet | |
n.深红色,绯红色,红衣;adj.绯红色的 | |
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53 brazen | |
adj.厚脸皮的,无耻的,坚硬的 | |
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54 conspicuous | |
adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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55 pennants | |
n.校旗( pennant的名词复数 );锦标旗;长三角旗;信号旗 | |
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56 swelled | |
增强( swell的过去式和过去分词 ); 肿胀; (使)凸出; 充满(激情) | |
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57 dispersed | |
adj. 被驱散的, 被分散的, 散布的 | |
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58 precluded | |
v.阻止( preclude的过去式和过去分词 );排除;妨碍;使…行不通 | |
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59 immersion | |
n.沉浸;专心 | |
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60 privately | |
adv.以私人的身份,悄悄地,私下地 | |
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61 divested | |
v.剥夺( divest的过去式和过去分词 );脱去(衣服);2。从…取去…;1。(给某人)脱衣服 | |
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62 plunged | |
v.颠簸( plunge的过去式和过去分词 );暴跌;骤降;突降 | |
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63 wont | |
adj.习惯于;v.习惯;n.习惯 | |
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64 annually | |
adv.一年一次,每年 | |
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65 exempt | |
adj.免除的;v.使免除;n.免税者,被免除义务者 | |
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66 virgins | |
处女,童男( virgin的名词复数 ); 童贞玛利亚(耶稣之母) | |
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67 defiled | |
v.玷污( defile的过去式和过去分词 );污染;弄脏;纵列行进 | |
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68 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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69 mules | |
骡( mule的名词复数 ); 拖鞋; 顽固的人; 越境运毒者 | |
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70 forth | |
adv.向前;向外,往外 | |
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71 muster | |
v.集合,收集,鼓起,激起;n.集合,检阅,集合人员,点名册 | |
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72 proscribed | |
v.正式宣布(某事物)有危险或被禁止( proscribe的过去式和过去分词 ) | |
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73 offender | |
n.冒犯者,违反者,犯罪者 | |
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74 hooded | |
adj.戴头巾的;有罩盖的;颈部因肋骨运动而膨胀的 | |
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75 undertaking | |
n.保证,许诺,事业 | |
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76 fanatic | |
n.狂热者,入迷者;adj.狂热入迷的 | |
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77 interfere | |
v.(in)干涉,干预;(with)妨碍,打扰 | |
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78 interferes | |
vi. 妨碍,冲突,干涉 | |
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79 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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80 scanty | |
adj.缺乏的,仅有的,节省的,狭小的,不够的 | |
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81 confinement | |
n.幽禁,拘留,监禁;分娩;限制,局限 | |
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82 martyr | |
n.烈士,殉难者;vt.杀害,折磨,牺牲 | |
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83 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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84 antidote | |
n.解毒药,解毒剂 | |
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85 persuasively | |
adv.口才好地;令人信服地 | |
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86 applied | |
adj.应用的;v.应用,适用 | |
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87 arrogant | |
adj.傲慢的,自大的 | |
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88 allaying | |
v.减轻,缓和( allay的现在分词 ) | |
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89 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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90 astounded | |
v.使震惊(astound的过去式和过去分词);愕然;愕;惊讶 | |
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91 descended | |
a.为...后裔的,出身于...的 | |
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92 functionary | |
n.官员;公职人员 | |
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93 bestowing | |
砖窑中砖堆上层已烧透的砖 | |
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94 meditated | |
深思,沉思,冥想( meditate的过去式和过去分词 ); 内心策划,考虑 | |
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95 adoption | |
n.采用,采纳,通过;收养 | |
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96 hesitation | |
n.犹豫,踌躇 | |
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97 slaughtered | |
v.屠杀,杀戮,屠宰( slaughter的过去式和过去分词 ) | |
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98 sufficiently | |
adv.足够地,充分地 | |
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99 clandestine | |
adj.秘密的,暗中从事的 | |
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100 promulgation | |
n.颁布 | |
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101 heresies | |
n.异端邪说,异教( heresy的名词复数 ) | |
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102 monarch | |
n.帝王,君主,最高统治者 | |
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103 favourable | |
adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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104 influential | |
adj.有影响的,有权势的 | |
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105 dreary | |
adj.令人沮丧的,沉闷的,单调乏味的 | |
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106 pious | |
adj.虔诚的;道貌岸然的 | |
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107 sipping | |
v.小口喝,呷,抿( sip的现在分词 ) | |
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108 locusts | |
n.蝗虫( locust的名词复数 );贪吃的人;破坏者;槐树 | |
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109 edifying | |
adj.有教训意味的,教训性的,有益的v.开导,启发( edify的现在分词 ) | |
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110 eloquence | |
n.雄辩;口才,修辞 | |
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111 mortification | |
n.耻辱,屈辱 | |
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112 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
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113 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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114 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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115 eloquently | |
adv. 雄辩地(有口才地, 富于表情地) | |
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116 imputed | |
v.把(错误等)归咎于( impute的过去式和过去分词 ) | |
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117 taper | |
n.小蜡烛,尖细,渐弱;adj.尖细的;v.逐渐变小 | |
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118 sanctuary | |
n.圣所,圣堂,寺庙;禁猎区,保护区 | |
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119 thereby | |
adv.因此,从而 | |
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