(8th to 11th August 1535.)
The Reformation protested against a ritualistic and meritorious1 worship; against the multiplicity of feasts, consecrations, ecclesiastical usages and customs; against any adoration2 whatever rendered to creatures, images, and relics3; against the invocation of mediators who usurped4 the function of the Son of God; lastly, and chiefly, against a pretended expiatory5 sacrifice, effected by the priests, which was substituted for the only sacrifice offered by Jesus Christ.
=CHANTS OF THE PRIESTS.=
All these human vanities were about to disappear. Farel and his friends waited for the reformatory ordinance6; but the ardent7 huguenots, among whom Ami Perrin was the most active, became impatient at the perpetual hesitations8 of the council. A chance event called forth9 an energetic demonstration10 on their part. The same Sunday (8th August) in the afternoon at vespers, the canons, assembling again in their church, chanted the Psalm11 In exitu Israël, 'When Israel went out of Egypt,'[563] and, with the utmost simplicity12, repeated in Latin what Farel had said in the morning in French:
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Simulacra gentium argentum et aurum,
Opera manuum hominum.
Os habent et non loquentur.
Oculos habent et non videbunt.
Similes13 illis fiant qui faciunt ea
Et omnes qui confidunt in illis.[564]
The canons could not have chosen a fitter text. Some huguenots, who knew Latin better perhaps than they did, smiled and called out: 'Ho there, you priests, you curse in your chants those who made the images and trusted in them, and yet you allow them to remain.' They restrained themselves, however, for the moment. The magistrates14 continued repeating, 'There is no need to abolish the mass and images; else very formidable princes will be to you like ravening15 wolves rushing upon sheep.'[565]
A very extraordinary thing occurred at this moment. Nobody was willing to begin the work and yet it was accomplished16. 'God,' said the reformers, 'who holds the world in his hand, loves to choose the contemptible17 rather than what is great and apparent.' In fact, it was a mischievous18 jest of some children which dealt the first blow. 'For this work,' says Froment, 'God stirred up a score of little boys.' These children had often heard the priests, and their errors and abuses spoken of; and their parents had added that it was time they were ended. They slipped into St. Pierre's; stopped and listened, and were struck with the strange intonations19 of the canons. Making their way towards a part of the church remote from that in which the reverend fathers were chanting, they began to play like boys of their age, 'while nobody thought anything about it,' says the chronicler. They commenced singing and shouting in
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imitation of the canons' voices. Presently they lifted up the seats of the low stalls, on which the reverend fathers used to sit when they were not engaged in the service, and let them fall with a noise. Everybody knows the fondness little boys have for amusements of this kind. They gambolled20 about, but in their games there was a certain opposition21 to the worship which their fathers condemned22. The petulance23 of their age carried them away. They saw in a corner certain things that resembled dolls; they could not resist their desire to take them; and catching24 hold of the 'priests' mannikins,'[566] as Froment calls them, they began to toss to one another the small grotesque25 figures with which the chapels26 were decorated.
=THE IMAGES BROKEN.=
At this moment Perrin, Goulay, and their friends, attracted perhaps by the noise, entered the cathedral. They saw that the great execution had begun; children were beforehand with them. Passion and impulse carried them away. They knew that it was the province of the government only to work out a reform; but when the government hangs back from its duty, what is to be done? 'We have petitioned the council to pull down the idols27,' they said; 'and it has not done so for want of courage. Let us then come to its help and do what God commands.' At once the daring citizens, going farther than the children, penetrated28 into the choir29 where the priests were singing, and the latter asked in alarm what these laymen30 were going to do. 'On a sudden,' says the chronicler, 'Perrin and his companions threw the idols to the ground and broke them.' The children who saw this began to run about and 'jump upon those little gods.' Taking up the pieces, they ran to the door with glee, and called to the people collected in front of the church: 'Here are the gods of the priests, will you have a piece?' At the same time they threw the fragments among the crowd. There was great
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confusion. The wiser heads ineffectually argued that this work of reform should be left to the council; those huguenots had no doubts as to their duty. If the magistrates were unwilling31 to have the images destroyed, the Bible commands it. 'The sun is now rising,' they said, 'and scattering32 throughout Christendom the dense33 clouds that obscure the religion of Jesus Christ.'
The order of things in the middle ages was indeed incompatible34 with the new wants of society. Later, in the time of Calvin, after the first victory had been gained, it was important to establish Christian35 doctrine36 and to constitute Christian society; but now it was the time of Farel. It was necessary to appeal to the spirit of liberty and to the energetic development of the will—this a conservative writer has acknowledged[567]—a necessity in the first ages at the time of the establishment of Christianity; it was no less a necessity in the sixteenth century. The powers that had invaded the Church were so tenacious37 that the labor38 necessary to pull them down was a work of revolution and of war. The moral fact was the same at the epoch39 of these two great dispensations. Whoever applauds the axe40 which shattered the colossal41 statue of Serapis at Alexandria,[568] cannot blame that which threw down the images of a corrupt42 worship in the temples of Geneva.
Great was the sorrow felt by the devotees during that execution; they seemed looking at the fall of the papacy itself. Some who had remained in the church contemplated43 the heart-rending spectacle from afar. Foolish women of the city, says Froment, began to weep and to groan44. 'Alas45! our good saints, our sacred images (they said) before which we used to kneel!... Whom shall we adore now?'—and they 'cursed those dogs (cagnes).'
A new and still more striking act increased the wrath46 of the priests and that of their partisans47. Of all the
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Romish dogmas there was none which more disgusted the huguenots than transubstantiation. To affirm it (they maintained) was to presume that Jesus Christ, man and God, was transformed into a little cake. And hence a French refugee, Maigret, surnamed the Magnificent, a man without pity for Roman errors, having found some wafers in the church, threw them upon the ground; his dog, who followed him, sprang upon them and ate them up. 'Now if these little cakes had been real gods,' said the pitiless Maigret, 'they would not have allowed themselves to be eaten by that beast.'[569] No one has combated the doctrine of transubstantiation more vigorously than Calvin, but he would not have approved of such a rude mode of acting48; later, he expressly condemned it. 'Let us not take too great license,' he said.
=HUGUENOT DISCOVERIES.=
The horror of the priests knew no bounds; they ran out of the church, hastened to the hôtel-de-ville, and described to the council the violent scenes that had just taken place. The syndics, irritated because the huguenots had despised their orders, sent two of their number to the cathedral—Antoine Chiquand and Ami Bandière. They were 'much excited,' shouting and threatening 'those who had done this.' But the reformed were not inclined to give way. They had made strange discoveries. Some who had begun to search after the famous arm of St. Anthony—upon which, in important cases, oaths used to be made with the ringing of bells and great pomp, found—not the arm of the saint, but the limb of a stag. Others, opening the precious shrine49 which inclosed the head of St. Peter, brought out a piece of pumice-stone instead of the skull50. 'See,' they exclaimed, showing these objects to the surrounding crowd, 'see what the priests used to make us worship.' This gave another direction to the indignation of the delegates from the council, and one of them, disgusted
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at such mean frauds, said to the other: 'If the gods of the priests are true gods, let them defend themselves. As for us we can do no more.' The huguenots, wishing to make these scandals known to the people, put the pumice-stone and the stag's bone under magnificent canopies51, and prepared to carry these precious relics of an apostle and a saint all round the city. The novel procession attracted an immense crowd, and the disgusting falsehoods, of which it was a proof, opened the eyes of the most obstinate52. 'Now we know,' they said, 'the value of the priests' words! They made us pay five florins for the ceremony; they pretended that if any one made a false oath, the saint would wither53 up his hand. All that was only to frighten and plunder54 us.' Every one began to despise a clergy55 who, for so many ages, had thus played upon the good faith of the people. An old writer has said: 'Justæ quibus est iræ.'[570] 'Woe56 unto the Scribes and Pharisees, hypocrites!'[571]
In the evening, a certain number of citizens met together after supper, when the more excited 'proposed that they should make the round of the other churches and throw down the idols everywhere.'—'No,' replied the wiser ones, 'not now; if we did it at so late an hour, folks would say, as they did of old at Pentecost, that we are full of new wine. Let us wait until to-morrow morning.'[572] This was the general opinion.
The next day, Monday the 9th of August, early in the morning, the drum beat in the streets. Some people asked 'Whether there was any alarm of the enemy.'—'Make yourselves easy,' they answered; 'it is only a fight against Rome and her idols.' Everything
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was conducted with order: the citizens were drawn57 up in their companies. Baudichon de la Maisonneuve, Pierre Vandel, and Ami Perrin, who were the three captains of the city, put themselves at their head, and then they all marched with drums beating to the church of St. Gervais. It was not a tumultuous band, but the majority of the people advancing under the orders of their regular captains. None of those citizens had the least doubt as to the lawfulness58 of his proceedings59. The new crusade, like that of Peter the Hermit60, was accomplished to the cry of—It is the will of God!
=SCANDALS AT ST. GERVAIS'.=
There were at St. Gervais' scandals still greater than at St. Pierre's. The priests, to procure61 money, pretended that St. Nazaire, St. Celsus, and St. Pantaleon were buried under the high altar. When a poor woman approached, she heard a confused noise.[573] 'It is the voices of the holy bodies,' said the priests, 'praying to be taken up and canonized; but that requires a large sum of money.' Others related how at the dead of night small luminous62 creatures were often seen moving about the cemetery63. 'They are souls from purgatory,' explained the ecclesiastics64; 'they wander about here and there asking for masses for their deliverance.' Certain persons, wishing to learn the truth, crept one night into the cemetery, caught some of those poor souls, and found that they were—crabs, with small wax tapers65 lighted and fastened on their backs.[574] Frivolous66 men laughed, but serious men, seeing to what guilty manœuvres the priests had been driven by the love of gain, were seized with horror. 'Avarice67 so excites them,' said Calvin one day, 'that there is nothing they will not try, how bad soever it may be—treacheries,
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frauds innumerable, hatreds68, poisonings—as soon as the gleam of silver or gold has dazzled their eyes.'
The three captains and their companies, having reached the church, began by exploring the vault69 where the three saints groaned70, and discovered the trick. They found under the altar two earthen vessels71 connected by a tube, and pierced with holes like those in an organ-pipe, so that the least noise over the vessels produced the effect of organ-bellows, and caused a sound like the indistinct murmur72 of persons talking.[575] 'The poor papists could not believe it.'—'No!' they said; 'it is St. Nazaire, St. Celsus, and St. Pantaleon.'—'Come and see then,' answered the reformers. They came and saw, and 'some of them from that hour refused to believe any more in such abuses.'[576]
=MIRACLES AT ST. DOMINIC'S.=
The judgment73 having been accomplished at St. Gervais, the three captains turned their steps towards the church of St. Dominic, one of the chief sanctuaries74 of popery between the Jura and the Alps. Great miracles were worked there: the huguenots called them 'great swindles.' A beautiful image adorned75 in a costly76 manner, and representing Our Lady, stood in the church, and had the power (it was said) of calling back to life the children who had died without baptism. Poor people came to Geneva from all the country round, with their lifeless little children, and laid them on the altar before the image. Then a feather placed on the infant's mouth flew into the air, or else the cheeks flushed with red: sometimes the child perspired77. The spectators cried out: 'A miracle!' 'The child is resuscitated79' (revicoullé), said the monks80. Immediately the bells
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rang, the child was christened, and then buried. 'The child had never been restored alive to its father or mother,' said the huguenots, 'and yet they had to pay dearly for it.' The citizens lifted up the altar and found two machines under it: on one side were certain instruments in which they blew to make the child breathe, and on the other some stones which were heated to make the child turn color or perspire78. An ointment82 with which they had smeared83 it became soft, and gave a certain hue84 to its flesh. 'Really,' exclaimed the Genevans, 'those who believe such clumsy absurdities85 ought to have been converted—into blocks!' Henceforth Our Lady ceased to work miracles.[577]
The band of reformers, having passed to the refectory, found there a carving86 representing a big fat woman at a table cutting up a large pie, with monks seated round her. Beneath were these words from psalm cxxxiii., Behold87, how good and how pleasant it is for brethren to dwell together in unity88! At this moment Farel came up: 'Is it thus, my fathers,' he said, 'that you interpret Holy Scripture89? Have you not jeered91 enough at men, but you must jeer90 also at the Word of God? By what right do you adapt it to your gluttony?' 'Alas!' exclaimed the monks, 'excuse us; you have come too late to make us renounce92 our good customs.'[578]
Meanwhile some huguenots had stopped before another piece of sculpture, at which they were quite amazed. At the top they saw a devil with seven heads: from the devil issued the pope with his triple crown; from the pope issued the cardinals93; from the cardinals the bishops94, monks, and priests ... and below them was a burning furnace representing hell. The reformed Genevans were astonished to find in a convent of St.
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Dominic a satire96 upon the papacy, more cutting than all that they had ever imagined.[579]
The three captains and their companies arrived at last near the Arve, where stood the church of Notre Dame97; but the syndic, informed of what was going on, arrived at the same time, and wishing to save a famous picture of the Virgin98, had it carried before them to the hôtel-de-ville. There was no lack of raillery; people asked if they were going to work miracles with the picture? and they were compelled to burn it in the great hall to escape the jokes that were showered upon them.
The campaign was over; the citizens returned to their homes; the Christian conscience approved of their work. The suppression of so many shameful99 frauds—was it not ordered in heaven? From that day mass was sung no longer in any of the churches.[580] The action of the citizens was more than a popular movement: the Reform was strengthened by it. No one would have condemned the vile100 tricks of the priests more than the honest and brave Luther. Yet Luther, putting specially101 in the foreground the great doctrine of man's justification102 by faith, thundered against indulgences and other pretended good works, but tolerated images; while Zwingle, Farel, and Calvin, regarding especially God, His glory, and His grace, protested against every apotheosis103 of the creature, against all paganism, and particularly against all images in the Lord's temple. Here then was a characteristic difference between Lutheranism and the Reform.
Great was the sorrow and anger of the priests. Gathered round the ruins of what they had adored, some remained silent while others uttered cries of
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horror. The threats of the clergy were such that the alarmed council that very day called the three captains before them, and asked if they intended to obey orders. 'Certainly,' they replied; 'we destroyed the images, because they were set up contrary to God's Word.' The syndics, struck with the firmness of those men, summoned the council of Two Hundred for the next day.[581]
The next day was the 10th of August, a memorable104 day which was to decide the destiny of Geneva. There was great agitation105 throughout the city. Some of the friends of Rome still hoped, trusting in the antiquity106 of their forms and traditions; but the reformed believed the cause of the Reformation gained, since there was on its side God, His Word, and the majority of the citizens and of the councils. The two hundred senators having taken their place, and many other persons of note sitting near them, Farel appeared, accompanied by Pierre Viret, Jacques Bernard, and several laymen. His slight appearance, his complexion107 tanned by the sun, and his red beard, so dreaded108 by the priests, had nothing imposing109; but there was in that man a heart burning with love for Christ's Gospel, and from those thick lips flowed streams of masculine eloquence110 which carried away all hearers. He advanced firm and sure of the victory of the Reformation. It is written: Whatsoever111 is born of God overcometh the world. Fear not. There was much talking and agitation in the assembly: the men who composed it had a presentiment112 of great things; they felt the importance of the crisis, and, full of anxiety about what would happen, fixed113 their eyes on Farel.
=FAREL BEFORE THE COUNCIL.=
Silence having been proclaimed, the reformer, holding the minutes of the disputation in his hand, began to speak, and selected as the principal points of the debate the worship of images and the sacrifice of the mass.
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He reminded them 'that most of those who demanded their maintenance had abstained114 from appearing; that others had not been able to defend them, and that many had rejected them. 'Why,' he exclaimed, 'should not all embrace the Gospel? We are ready, my colleagues and I, not only to make a public confession115, but (if necessary) to sprinkle it with our blood.' Then addressing the council directly, and raising his 'voice of thunder,' says a Roman-catholic author, he called upon the assembly to deliver a judgment that should give glory to God. 'What!' said he: 'the dominion116 of the papacy is falling, and would you lift your hands to support what God is overthrowing117? Will you always halt between two opinions? If the pope really utters oracles118, listen to him; but if the voice we hear in Scripture is God's voice, do what it ordains119.'—Here Farel stopped: he felt the importance of the decision that was about to be taken, and a profound emotion came over him. Lifting his hands towards heaven, he exclaimed: 'O God! enlighten this council, make it understand that Thy glory and the salvation120 of all this people are concerned; humble121 the loud boasting of the priests,[582] and make Thy cause triumph.' This 'earnest prayer,' as a manuscript terms it, made a deep impression upon all who heard it.
The deliberation began: it was calm, serious, thoughtful, and marked with all the dignity such an important affair demanded. The most earnest reformers would have liked the immediate81 cessation of popery in Geneva; but the council thought it wiser to proceed slowly. As Farel had uttered a new challenge against the priests, the premier122 syndic proposed to call upon them to defend the mass and image-worship if they could. Meanwhile it was ordered, that (not to offend the catholics) the pulling down of images should be stopped, and that (not to offend the reformers) the celebration of mass
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should cease. These resolutions passed almost unanimously.[583]
But Rome was already vanquished123 and the friends of the reformed were eager to prove it. A layman124 stood up and said: 'You call up the priests, but I am much afraid there is not one left in the city. They are all thinking of running away and carrying off the church treasures. Why should we always temporize125? The reform of the abuses which disfigured religion, far from damaging its existence, will restore it to itself, just as washing a smeared and dirty picture restores it to its primitive126 condition. That bishop95, those priests, those citizens who run away, are not the Church, they are only deserters.' The council resolved unanimously that the Romish priests who fled were not carrying the Church of Geneva with them, and ordered an inventory127 to be taken of all ecclesiastical property. The sitting then broke up.[584]
=CONFISCATION OF CHURCH PROPERTY.=
The mass was suppressed: this was an enormous step. The abolition128 of the mass was the abolition of popery. The reform was immediately carried into execution. The next day (11th August) a formal order was issued 'neither to sing nor to say mass' in the city of Geneva. The frightened priests obeyed: they drew in their horns, they hid themselves, and took good care not to permit the least chant to be heard. Ere long there was a new trouble. They saw the commissioners129 of the council enter the churches and draw up an inventory of the furniture, jewels, and ecclesiastical property. With downcast eyes and silent lips, the ministers of Rome beheld130 the disappearance131 of the fine portraits, pyxes, chalices132, and other precious works, which were removed to a place of safety beyond the reach of dilapidation133. They were valued at more than ten thousand crowns. From that day no Roman service was celebrated134 in the
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city. There was not to be found among the clergy one of those enthusiastic souls who rush into the midst of danger to uphold and to proclaim their faith.
These bold acts were not, however, accomplished without a murmur. The populace generally was for the Roman worship, and some opposition cries were heard. 'If the mass is no longer sung,' said some timid souls to the syndics, 'the people may rise.'[585] 'Ah!' said some prudent135 men, 'if the mass is sung again, that would create a still greater disturbance136.' The council therefore maintained the prohibition137. A few catholics, faithful to the superstitions138 of ages, might be seen going at the canonical139 hours into the silent churches, wandering like ghosts through the deserted140 aisles141, and shedding tears. Alas! there were no more chants, no more prayers, no more masses, no more litanies, no more incense142! The priests and the organ—all were silent.
In those days of great alarm a few women only displayed any courage. 'We will not strike our colors,' said the sisters of St. Claire. And in fact they did hear the mass, but with closed doors and in low tones in the middle of the choir, and sometimes, for greater security, in the refectory. Zealous143 catholics went and knocked stealthily at the convent gate and begged in a whisper to be admitted to the masses celebrated without singing and without pomp. They joined in the service with trembling: they pricked144 up their ears and were alarmed at the least noise. This fidelity145 did not last long. Five days later, on the 5th of August, the feast of the Assumption, the last communion took place. The father-confessor and his companions, after saying mass timidly, stole out of the city.[586]
=CHRIST, AND NOT CEREMONIES.=
While night was gradually stretching its veil over
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popery and its followers146, the sun rose higher upon the friends of the Holy Scriptures147. There were no more Latin chants, no more theatrical148 postures149, sacerdotal garments, pictures and incense; none of those practices pleasing to the eye, to the ear, or to the smell, which had so long reigned150 in the Church; but in their place Jesus Christ;—Christ, in the past, making atonement on the cross for the sins of His people;—Christ, in the present, always in the midst of His followers, vivifying, sanctifying, and consoling their hearts. These Christian men had entered into the new era of truth and charity, to which the reformers invited them. While the councils were busy particularly with the maintenance of tranquillity151; while the great body sought only independence and liberty—precious goods, but which cannot suffice—the small body of truly pious152 souls, acknowledging the Son of God as the author of a new life, were decided153 to follow wherever He should lead them.
The fall of the mass, which dates from the 10th of August, was regarded by the reformed as a sign of victory, and the Genevan Church, adopting this idea, celebrates every century in the month of August (reckoning from 1535) the jubilee154 of its reformation. After three years of struggles the first victory was gained; but a fourth year was to pass away before the definitive155 establishment of the Reform. Let us therefore continue our march until May 1536, and even until the arrival of Calvin.
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meritorious
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| adj.值得赞赏的 | |
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adoration
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| n.爱慕，崇拜 | |
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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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usurped
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| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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expiatory
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ordinance
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ardent
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hesitations
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forth
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demonstration
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psalm
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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similes
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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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ravening
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accomplished
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contemptible
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mischievous
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intonations
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gambolled
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opposition
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condemned
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petulance
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catching
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grotesque
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chapels
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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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penetrated
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choir
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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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31
unwilling
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| adj.不情愿的 | |
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32
scattering
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| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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33
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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34
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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35
Christian
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| adj.基督教徒的；n.基督教徒 | |
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36
doctrine
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| n.教义；主义；学说 | |
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37
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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38
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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39
epoch
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| n.(新)时代；历元 | |
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40
axe
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| n.斧子；v.用斧头砍，削减 | |
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41
colossal
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| adj.异常的，庞大的 | |
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42
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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43
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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44
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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45
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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46
wrath
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| n.愤怒，愤慨，暴怒 | |
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47
partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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48
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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49
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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50
skull
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| n.头骨；颅骨 | |
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51
canopies
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| （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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52
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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53
wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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54
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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55
clergy
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| n.[总称]牧师，神职人员 | |
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56
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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57
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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58
lawfulness
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| 法制，合法 | |
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59
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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60
hermit
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| n.隐士，修道者；隐居 | |
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61
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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62
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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63
cemetery
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| n.坟墓，墓地，坟场 | |
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64
ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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65
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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66
frivolous
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| adj.轻薄的；轻率的 | |
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67
avarice
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| n.贪婪；贪心 | |
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68
hatreds
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| n.仇恨，憎恶( hatred的名词复数 )；厌恶的事 | |
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69
vault
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| n.拱形圆顶，地窖，地下室 | |
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70
groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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71
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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72
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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73
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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74
sanctuaries
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| n.避难所( sanctuary的名词复数 )；庇护；圣所；庇护所 | |
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75
adorned
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| [计]被修饰的 | |
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76
costly
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| adj.昂贵的，价值高的，豪华的 | |
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77
perspired
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| v.出汗，流汗( perspire的过去式和过去分词 ) | |
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78
perspire
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| vi.出汗，流汗 | |
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79
resuscitated
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| v.使（某人或某物）恢复知觉，苏醒( resuscitate的过去式和过去分词 ) | |
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80
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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81
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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82
ointment
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| n.药膏，油膏，软膏 | |
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83
smeared
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| 弄脏； 玷污； 涂抹； 擦上 | |
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84
hue
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| n.色度；色调；样子 | |
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85
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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86
carving
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| n.雕刻品，雕花 | |
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87
behold
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| v.看，注视，看到 | |
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88
unity
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| n.团结，联合，统一；和睦，协调 | |
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89
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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90
jeer
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|
| vi.嘲弄，揶揄；vt.奚落；n.嘲笑，讥评 | |
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91
jeered
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| v.嘲笑( jeer的过去式和过去分词 ) | |
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92
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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93
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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94
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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95
bishop
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| n.主教，（国际象棋）象 | |
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96
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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97
dame
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| n.女士 | |
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98
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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99
shameful
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| adj.可耻的，不道德的 | |
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100
vile
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|
| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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101
specially
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| adv.特定地；特殊地；明确地 | |
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102
justification
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| n.正当的理由；辩解的理由 | |
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103
apotheosis
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| n.神圣之理想；美化；颂扬 | |
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104
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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105
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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106
antiquity
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| n.古老；高龄；古物，古迹 | |
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107
complexion
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| n.肤色；情况，局面；气质，性格 | |
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108
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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109
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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110
eloquence
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| n.雄辩；口才，修辞 | |
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111
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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112
presentiment
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| n.预感，预觉 | |
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113
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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114
abstained
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| v.戒（尤指酒），戒除( abstain的过去式和过去分词 )；弃权（不投票） | |
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115
confession
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| n.自白，供认，承认 | |
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116
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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117
overthrowing
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| v.打倒，推翻( overthrow的现在分词 )；使终止 | |
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118
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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119
ordains
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| v.任命（某人）为牧师( ordain的第三人称单数 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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120
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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121
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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122
premier
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| adj.首要的；n.总理，首相 | |
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123
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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124
layman
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| n.俗人，门外汉，凡人 | |
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125
temporize
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| v.顺应时势；拖延 | |
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126
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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127
inventory
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| n.详细目录，存货清单 | |
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128
abolition
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| n.废除，取消 | |
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129
commissioners
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| n.专员( commissioner的名词复数 )；长官；委员；政府部门的长官 | |
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130
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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131
disappearance
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| n.消失，消散，失踪 | |
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132
chalices
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| n.高脚酒杯( chalice的名词复数 )；圣餐杯；金杯毒酒；看似诱人实则令人讨厌的事物 | |
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133
dilapidation
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| n.倒塌；毁坏 | |
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134
celebrated
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| adj.有名的，声誉卓著的 | |
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135
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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136
disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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137
prohibition
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| n.禁止；禁令，禁律 | |
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138
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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139
canonical
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| n.权威的；典型的 | |
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140
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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141
aisles
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| n. (席位间的)通道, 侧廊 | |
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142
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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143
zealous
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| adj.狂热的，热心的 | |
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144
pricked
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| 刺，扎，戳( prick的过去式和过去分词 )； 刺伤； 刺痛； 使剧痛 | |
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145
fidelity
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| n.忠诚，忠实；精确 | |
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146
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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147
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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148
theatrical
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| adj.剧场的，演戏的；做戏似的，做作的 | |
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149
postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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150
reigned
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| vi.当政，统治（reign的过去式形式） | |
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151
tranquillity
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| n. 平静, 安静 | |
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152
pious
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| adj.虔诚的；道貌岸然的 | |
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153
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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154
jubilee
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| n.周年纪念；欢乐 | |
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155
definitive
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| adj.确切的，权威性的；最后的，决定性的 | |
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