(June to August 1535.)
Rome had set up, beside the Bible and even above it, the word and the traditions of men. The Reformation demanded that the Holy Scriptures2 should be read by all and preached from the pulpits. The written Word and oral teaching were to displace that pretended infallible chair, which alone was authorized3 (they said) to set forth4 the will of God.
=THE FRENCH BIBLE PRINTED.=
One fact of great importance was being accomplished5 at this time. The discussion maintained at Geneva by Farel, Bernard, Chapuis, and Caroli was but a musketry skirmish; but at a little distance from that city—at Neuchâtel—thanks to the labors7 of Calvin and Olivetan, a tradesman, a Picard like themselves, was preparing that great artillery8, whose formidable volleys were to break down the walls of error, on the ruins of which a divine hand was to establish the truth of Jesus Christ.
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Pierre Robert of Noyon, called Olivetan, had finished the work the Church had intrusted to him. On the 4th of June, 1535, appeared the first French Bible of the Reformation.[546] 'Possessing a keen and penetrating10 mind,' said one of its readers who was thoroughly11 capable of appreciating the work, 'the translator is not deficient12 in learning; he has spared neither labor6, research, nor care, and has ably discharged the duties of a translator of the Bible.'[547] 'I have done the best I could,' said the translator himself, on presenting the book to his brethren; 'I have labored13 and searched as deeply as I possibly could into the living mine of pure truth; but I do not pretend to have entirely14 exhausted15 it.'[548] Some people have asserted that Olivetan's Bible was only a copy of that by Le Fevre of Etaples. The translation of the Old Testament16, probably begun before Olivetan's journey to the Valleys, is the best part of his work, and it may be said to be original.[549] Calvin's cousin no doubt had his predecessor's translation before him; but the latter does not contain three consecutive17 verses in which Olivetan has not changed something. His New Testament is more like Le Fevre's; still numerous changes were introduced into it. It has been calculated that the new translator had corrected the biblical text of the Sorbonne doctor in twenty-three thousand five hundred places, and in more than sixty thousand, if account be taken of all the minutiæ of style.[550] Calvin's share has reference particularly to the later editions of this Bible. With regard to the mechanical part, the two cousins had found a distinguished18 auxiliary19.
Pierre de Wingle (called also Pérot Picard) was one
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of the good printers of the sixteenth century. The episcopal court of Lyons, where he lived, had prosecuted20 him for printing 'certain writings come from Germany;' he then took refuge at Geneva, but the impression of the New Testament and various pamphlets had compelled him, in 1532, to flee to Neuchâtel—a reformed city since 1530—which behaved more hospitably21, and shortly after made him a citizen. About half an hour's walk from Neuchâtel, is the little village of Serrière; here Wingle set up his presses, and this modest but happy locality, which first had heard the Gospel preached by Farel, was destined22 also to be the first to witness the birth of Olivetan's Bible. The latter had dated his dedication23,
Des Alpes, ce XIIᵉ de feburier 1535,
as if he wished to confound the Vaudois valleys of the Cottian Alps, where the idea had been conceived, with the parts of Switzerland where it had been carried out. The Vaudois had collected for this publication five hundred golden crowns, a sum equivalent to about 2,400l. sterling24.
=OLIVETAN TO THE CHURCH.=
The volume had scarcely left the press, when Wingle and his friends sent it wherever the French language was spoken. 'Has not the King of kings proclaimed,' they thought, 'that His Word should go forth to the ends of the world?' 'The people who make thee this present,' said Olivetan to the Church, 'are the true people of patience who, in silence and hope, have overcome all assaults. For a long time they have seen thee maltreated, seeming rather a poor slave than the daughter and heiress of the universal Ruler. But now that thou beginnest to recognize thy origin, these people, thy brothers, come forward and lovingly offer thee their all. Cheer up then, poor little Church! go and cleanse25 thy spattered rags; go and wash thy befouled hands. Desirest thou to be always subject to masters? Is it not
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time to think of the Bridegroom? Here is a precious jewel He sends thee as a wedding-gift and pledge of a loyal marriage.[551] Art thou afraid that He will some day leave thee a widow, He who lives for evermore? Courage! bid farewell to that traitorous26 hag whom thou hast so long called mother. It is true that thou canst bring to thy husband nothing of any value; but come, come boldly with all the nobles and titled ones of thy court, with thy insulted, excommunicated, imprisoned27, banished28, and plundered29 ones! Come with thy tortured, branded, crop-eared, dismembered ones![552] Such are those whom Christ calls to triumph with him in his heavenly court.'[553]
If the fruits of the Bible published at Neuchâtel were more numerous, those of the discussion at Geneva were more prompt. The most candid30 catholics were struck at seeing the men who were on the side of the Reform giving an account of their faith, while those on the other side stood dumb. There was eloquence31 in this contrast. Accordingly priests, laymen32, and women, stripped of their prejudices, declared that the truth of God, brought forward during the discussion, had opened their eyes. No doubt many simply quitted the forms of popery for the forms of protestantism. To put aside superstitions33, to break images, and to reject the authority of the pope was in their eyes the Reform: their chief was Ami Perrin. But with a great number of Genevans, the movement within, the conversion34 of the heart, corresponded with the movement without. There were
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rivers of running water in that city which no man could stop, and at which many quenched35 their thirst.
=DELAYS IN THE COUNCIL.=
The magistrates36, however, far from reforming the Roman worship, remained motionless and silent. The friends of the Gospel took the initiative. Claude Bernard, the brother of Jacques, one of the captains of the city, a man full of zeal37 for the truth, went before the council on June 28th, accompanied by the ministers and several notables, and represented that the mass, images, and other inventions and idolatries,[554] being contrary to Holy Scripture1, as the disputation had showed, it was time they were suppressed. The law of conscience ought to become the law of the State also. Bernard said: 'Ought a father to permit the children whose guardianship38 God has intrusted to him, to become attached to errors opposed to the truth of God? Magistrates, act like fathers. It will be to the glory of God and the salvation39 of the people.'[555]
The syndics and councils could not come to a decision. The step they were asked to take was that of a giant. They feared to excite the catholics to take up arms, and the duke of Savoy to surround Geneva with his artillery. To cross definitively40 the line which separated the old times from the new was too much for them. St. Paul and the Apostles had done it in their day, and the reformers were doing it now; but the syndics of Geneva were neither Pauls nor Farels. They feared civil war and escalades; they preferred waiting for the Reform to be accomplished without them, for everything to be changed without any one's observing it. The council, therefore, procrastinated41 and did
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nothing.[556] 'The minutes of the discussion take a long time arranging,' answered the premier42 syndic to Claude Bernard; 'as soon as they are drawn43 out, we will see what is to be done.' The great evolution of the Reformation was metamorphosed by these worthy44 ediles into a question of drawing up minutes. To show their love for the status quo, they condemned45 to three days' imprisonment46, on bread and water and the strappado, a huguenot who had destroyed the images placed in front of the chapel47 of Notre Dame48.
Farel's friends determined49 to wait; but no measure of reform appeared, although they waited ten times the space required to examine the minutes. The huguenots thought that the council was taking refuge in 'tortuous50 hiding-places,' when it ought to act boldly in the light of day. The evangelicals thought that 'as God gives us everything openly, the secrets of our hearts ought also to be open and displayed.'
Never had courage and firmness been more necessary. Great miseries51 were beginning. Since the disputation not a sack of wheat or a load of wood had entered the city, while previously52 they used to enter in great numbers twice a week. There were no eggs, or butter, or cheese, or cattle. One day, however, a cow was brought by a man from a neighboring village; what a supply for a whole city! But the man had scarcely got out of the city, when the enemy seized him roughly and made him pay three times the price he had received. If friends wanted to bring some trifling53 stores from the nearest farms, they dared not do it by daylight.[557] Finding themselves reduced to such extremities54, a few citizens on one or two occasions went out of the city to procure55 bread: they were insulted and beaten. 'Alas56!' said the poor creatures, 'we
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have only to move the tips of our fingers, or go a nail's breadth out of the city, to make our enemies cry out that we are upsetting heaven and earth.'[558]
Seeing that no progress was made, the evangelicals determined to assert the free publication of the Word of God. It was not enough for them to have it printed, they wanted it preached,—not only in their own houses or in the great hall of Rive, but in the churches. They had within their walls one of the most powerful preachers of the age—Farel: they believed that their duty towards God and their fellow-citizens called upon them to make his eloquent57 voice heard by the multitude.
=FAREL AT THE MADELEINE.=
The 22d of July was the feast of Mary Magdalen. The bells had been solemnly rung to call worshippers to the church of that name, and already a great number of catholics and even evangelicals had gathered within its walls. Was it by a Latin mass that the memory of that Magdalen ought to be commemorated58 to whom Jesus had said: Thy faith hath saved thee? Ought not those words to be preached which Jesus had addressed to her, and not the rubbish with which the priests sent their flocks to sleep? This was what the reformers asked each other. They observed, moreover, that the catholics, less numerous than the protestants, had six churches, while the latter had scarcely one or two places of worship. They added that if the marvellous work begun in Geneva was to be completed, great meetings must be held in the temples. Some persons called out, 'Farel.'—'Yes, Farel,' repeated many: 'let us go and fetch him;' and they all ran to the convent of Rive. The reformer had just gone into the pulpit when the message was handed to him. Farel was always ready and believed he had a right to speak in a church. 'My friends,' he said to his congregation, 'we must to-day preach the good news under the vaulted59 roof of the Madeleine, and abolish idolatry there.' He then
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came down from the pulpit and bent60 his way towards that huge old gothic church, with its Carlovingian tower, whose foundation dates from the eleventh century. The crowd of his hearers followed him. He entered: his friends made signs of joy: the priest standing61 before the altar, where he was celebrating mass, stopped in alarm and ran away; his acolytes62 followed him, and all the worshippers wished to do the same. But the huguenots, thinking that the Word of God was specially63 necessary for them, shut the doors. This roused the catholics, the frightened women shrieked64, and all made such an uproar65, that the reformers opened the doors and let those depart who pleased. There remained, however, a certain number of undecided persons; and Farel began to preach with power, that Saviour66 who had pardoned the Magdalen and who still pardons sinners.
Meantime those who had fled, dispersing67 in the streets and houses, cried out against the scandal, while the parish priest, running off to the hôtel-de-ville, complained to the council. Farel was forbidden to preach again in that church. When the sermon was ended, the catholics returned and the priests sang mass in it with more fervor68 than ever. The huguenots made no opposition69, but they also claimed that no one should oppose their meetings. The two worships were to be free. In fact the very same day at vespers, 'those rascals70 (canailles),' says Sister Jeanne, 'again took possession of the holy church, and every day afterwards it was the usual custom to preach in it.'[559]
The irritated council summoned Farel before them on the 30th of July. 'Sirs,' said the reformer, 'you have yourselves acknowledged that whatever cannot be proved by Scripture ought to be suppressed; why then do you delay doing so? Were not the defenders71 of popery vanquished72 in our debates? And has not
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almost the whole city recognized the finger of God in this signal defeat of the papacy? Give us orders which we can obey, for fear we should be constrained73 to answer you with Scripture, that it is better to obey God rather than men. Assemble the Council of Two Hundred and let them decide.' The syndics, knowing that the friends of Reform had a majority in that assembly, refused the demand, and repeated their prohibition74 to Farel, adding: For good reasons.
Farel thought their reasons bad. In such a matter he knew but one really good: Preach the Gospel to every creature, the Lord had said. He set no bounds either to his desire for the triumph of the truth, or to his expectation of help from God to give him the victory. A holy ambition that would not be straitened, animated75 him, and according to the words of Elisha, he smote76 five or six times until the enemy was vanquished. Farel was one of those men whom God raises up for great and salutary revolutions: opposition only served to inflame77 his courage.
=FAREL AT SAINT-GERVAIS.=
On the 1st of August he went to Saint-Gervais, where the friends of the Reform were numerous. The uneasy syndics sent a guard of fifty men; but Farel went into the pulpit and preached in the old church the ever new Gospel of Jesus Christ. On the 5th of August he became still bolder, and proclaimed the anti-Roman doctrine78 in the church dedicated79 to St. Dominic, the father of the Inquisition. This evangelist did not perform his office at his own time only and according to his own convenience: he never spared himself, whatever were the vexations he gathered from his labors. He summoned weary souls to rest at the feet of Christ; he followed up the obstinate80; he argued, reproved, entreated81, exhorted82. He multiplied the inducements to make the dilatory83 enter upon the way of life, and 'his vehemence84 was always tempered with meekness85.' The hour had arrived when divine truth was to triumph over
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human errors; he therefore multiplied his attacks. The greatest blow yet remained to be struck. A thunder-clap was about to bring down an abundant rain upon the thirsty earth, and the outpouring of the Holy Ghost which cometh from heaven.[560]
The cathedral of St. Pierre, whose three old towers soar above the city, played a great part in its history, and every Genevan was attached to its stones, though they were now (as it were) broken and scattered86, and the divine service was contaminated by mournful profanations. But the greater the desolation, the more did pious87 men desire to see that august temple purified and the good news proclaimed beneath its vaulted roof. Fourteen canons still belonged to it, established to defend it; but those unhappy clerks, isolated88, scared, and conquered before a blow was struck, waited trembling until the tide of Reform, which still kept rising, invaded their sanctuary89. They had not long to wait. On Sunday morning, 8th of August, a crowd of reformed Genevans mounted the streets leading to the church, and approached it with the firm intention of replacing the light upon the candlestick. 'When rust9 has tarnished90 iron,' said a reformer, 'we endeavor to restore it to its former brightness: must we not, then, cleanse away from the Church of Christ the thick rust which ages of darkness have accumulated on it?'[561] Having entered the noble edifice91, the reformers began to ring the great bell to call the people to hear the Gospel. Clémence was tolling92 the last hour of the Middle Ages, the De Defunctis of images, 'those gods of the priests,' as the huguenots called them. The chapel which contained the arm of St. Anthony, on which men used to swear in serious cases, was to be pulled down; all that mass of waxen hands offered by devotees, and a thousand other relics93 equally stupid, were to disappear. In that temple, now 'crammed94
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with idols,' God and his Word were henceforward to reign95 alone.
=FAREL IN THE PULPIT.=
Farel arrived and went into the pulpit. The worship they were about to celebrate was not to be an ordinary service: a religious revolution was about to be accomplished. Ceremonies were the essence of popery. Now Farel was full of the idea that there are no ceremonial laws in Christianity; that an act of worship, discharged according to the rules of the Church, is not on that account pleasing to God and meritorious96: that to overburden believers with festivals, bowing of the head, crossing, kneeling before pictures, and ceremonies, is opposed to worship in the spirit; that to fill the churches with images, offerings, relics, and tapers97 is dealing98 a blow at justification99 by faith and the merit of Christ's death which alone save the sinner. He believed with his whole heart that divine worship, according to the New Testament, does not consist in processions, elevations100, salutations, bowings, genuflexions before the host, and other superstitious101 usages; that its essence is faith in the Gospel, the charity which flows from it, patience in bearing the cross, public confession102 of Jesus Christ, and the living prayer of the heart. At the sight of the statues, the pictures, the votive offerings which surrounded him—at the recollection of the superstitious ceremonies which for centuries had profaned103 that cathedral, Farel in great emotion was ready to do anything, even at the risk of his life, to establish that religion which is spirit and life. 'Those idols,' he said, pointing from the pulpit to the images around him, 'the mass and the whole body of popery are condemned by the Holy Ghost. The magistrates, ordained104 by God, ought to pull down everything that is raised in opposition to God's glory.' The images, if they remained, would be in his eyes a sign of the victory of catholicism; but if they fell, their fall would proclaim the victory of the Reformation.
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This point had been often discussed: the priests and devout105 people opposed Farel's intentions with all their power, and maintained that such changes required the consent of a general council. The alarmed politicians objected that if they pulled down the images, then for one enemy Geneva would have a hundred—the duke of Savoy, the king of France, the emperor, the pope, the cardinals106, and all the bishops107 in the world.
There were at this time two powers and two systems in the city:—the reformers, whose ideal theories had not yet been modified by reality, said that the State, as well as individuals, ought to become a new creature; that the Gospel would accomplish this work of transformation108; that the Church would change the people and would make of the State a kingdom of God upon earth.... Alas! that task is still far from being accomplished, and can it ever be? On the other hand the politicians, without wishing to reject the influence of the Gospel, thought that the State occupied the first place in human society, and that order was not possible without it. They believed that the magistrates, without being the masters of the faith, ought to be the source of regularity109 in the Church, and accordingly the State undertook to restrain the evangelicals. It was attempted later in Calvin's day; now it was done in Farel's. The council sent for him after the sermon at St. Pierre's and asked him why he had preached in the cathedral. 'I am surprised,' said the reformer, 'that you make a crime of what is in accordance with Scripture.' If, however, he rendered unto God the things that were God's, he was willing to render unto Cæsar the things that were Cæsar's. He therefore expressed a desire that the reformers should be summoned by the legitimate110 authority, and renewed his demand for the convocation of the Council of Two Hundred.
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The syndics ordered him to discontinue his sermons at St. Pierre's until further notice.
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1
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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authorized
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| a.委任的，许可的 | |
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forth
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| adv.向前；向外，往外 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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6
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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artillery
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| n.(军)火炮，大炮；炮兵(部队) | |
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rust
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| n.锈；v.生锈；(脑子)衰退 | |
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penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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deficient
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| adj.不足的，不充份的，有缺陷的 | |
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13
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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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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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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testament
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| n.遗嘱；证明 | |
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consecutive
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| adj.连续的，联贯的，始终一贯的 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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auxiliary
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| adj.辅助的，备用的 | |
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prosecuted
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| a.被起诉的 | |
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hospitably
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| 亲切地，招待周到地，善于款待地 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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dedication
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| n.奉献，献身，致力，题献，献辞 | |
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sterling
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| adj.英币的(纯粹的，货真价实的)；n.英国货币(英镑) | |
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cleanse
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| vt.使清洁，使纯洁，清洗 | |
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traitorous
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| adj. 叛国的, 不忠的, 背信弃义的 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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candid
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| adj.公正的，正直的；坦率的 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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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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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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conversion
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| n.转化，转换，转变 | |
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quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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zeal
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| n.热心，热情，热忱 | |
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guardianship
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| n. 监护, 保护, 守护 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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40
definitively
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| adv.决定性地，最后地 | |
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procrastinated
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| 拖延，耽搁( procrastinate的过去式和过去分词 ) | |
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premier
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| adj.首要的；n.总理，首相 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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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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45
condemned
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| 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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46
imprisonment
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| n.关押，监禁，坐牢 | |
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chapel
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| n.小教堂，殡仪馆 | |
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dame
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| n.女士 | |
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determined
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| adj.坚定的；有决心的 | |
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50
tortuous
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| adj.弯弯曲曲的，蜿蜒的 | |
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51
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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previously
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| adv.以前，先前（地） | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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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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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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commemorated
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| v.纪念，庆祝( commemorate的过去式和过去分词 ) | |
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vaulted
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| adj.拱状的 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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acolytes
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| n.助手( acolyte的名词复数 )；随从；新手；（天主教）侍祭 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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shrieked
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| v.尖叫( shriek的过去式和过去分词 ) | |
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uproar
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| n.骚动，喧嚣，鼎沸 | |
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saviour
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| n.拯救者，救星 | |
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dispersing
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| adj. 分散的 动词disperse的现在分词形式 | |
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fervor
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| n.热诚；热心；炽热 | |
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opposition
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| n.反对，敌对 | |
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rascals
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| 流氓( rascal的名词复数 )； 无赖； （开玩笑说法）淘气的人（尤指小孩）； 恶作剧的人 | |
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defenders
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| n.防御者( defender的名词复数 )；守卫者；保护者；辩护者 | |
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vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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constrained
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| adj.束缚的,节制的 | |
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prohibition
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| n.禁止；禁令，禁律 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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inflame
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| v.使燃烧；使极度激动；使发炎 | |
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doctrine
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| n.教义；主义；学说 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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dilatory
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| adj.迟缓的，不慌不忙的 | |
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vehemence
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| n.热切；激烈；愤怒 | |
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meekness
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| n.温顺，柔和 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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isolated
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| adj.与世隔绝的 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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tarnished
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| （通常指金属）（使）失去光泽，（使）变灰暗( tarnish的过去式和过去分词 )； 玷污，败坏 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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tolling
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| [财]来料加工 | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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crammed
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| adj.塞满的，挤满的；大口地吃；快速贪婪地吃v.把…塞满；填入；临时抱佛脚( cram的过去式) | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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meritorious
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| adj.值得赞赏的 | |
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tapers
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| （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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dealing
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| n.经商方法，待人态度 | |
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99
justification
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| n.正当的理由；辩解的理由 | |
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100
elevations
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| （水平或数量）提高( elevation的名词复数 )； 高地； 海拔； 提升 | |
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superstitious
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| adj.迷信的 | |
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102
confession
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| n.自白，供认，承认 | |
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103
profaned
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| v.不敬( profane的过去式和过去分词 )；亵渎，玷污 | |
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104
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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105
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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106
cardinals
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| 红衣主教( cardinal的名词复数 )； 红衣凤头鸟（见于北美，雄鸟为鲜红色）； 基数 | |
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107
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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108
transformation
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| n.变化；改造；转变 | |
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109
regularity
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| n.规律性，规则性；匀称，整齐 | |
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110
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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