(August to December 1535.)
The Reformation protested against the hierarchy5. It denied that Christ had given to the Church or to its heads the power of making laws by the fulfilment of which Christians7 would be justified8 before God. The Reformation protested against monkery. It denied that a cloistered9 life could merit salvation11 and give a piety12 superior to what the Word of God requires of all Christians; it reproached the monastic discipline with lowering the divine institutions of marriage, government, and labor13; and was an occasion of backsliding and unheard-of scandal.
=THE MONKS ARE DUMB.=
The priests were about to quit Geneva and carry away with them those abuses; but the council, which always studied to proceed by equitable14 ways, would not condemn15 them without hearing them. The monks of the different convents, demoralized and trembling like culprits, had, it is true, fled in great numbers. Still there were some remaining, and they received an order to appear before the Great Council to defend their faith. They were very alarmed, but the order was peremptory17. On the morning of the 12th of August those members of the order of St. Dominic, St. Augustin, St. Francis, and the minors18 of Ste. Claire who were still in Geneva arrived at the hôtel-de-ville. They were twelve in number, a poor remnant of those powerful bodies who for long had possessed19 such great power in the city.
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The twelve, standing20 with bent21 heads before the council, heard a summary of the disputation read, and this added to their alarm. The premier22 syndic having asked them if they had anything to say in favor of the mass and of images, all remained silent. St. Dominic, St. Francis, and even St. Augustin were dumb before the Reform. The syndics, desiring at any price to extract a sound from them, ordered the monks to be called up one after the other. Chapelain, a brother of St. Dominic, was called first. 'We are simple people,' he said, 'who cannot answer for want of knowledge. We are accustomed to live as our fathers lived and to believe as the Church does. Do not ask us about matters beyond our reach.' The other monks were unanimous in requesting that they might be permitted not to inquire into such questions. Monkery fell in Geneva amid universal astonishment23 and indignation.
But after the monks came the priests. Monseigneur de Bonmont, vicar-episcopal, had, at the request of the council, assembled the canons and the secular24 clergy25 at his house. The same day (12th August) in the afternoon, a distinguished26 deputation of syndics and councillors, wishing to honor the church, went to the grand-vicar, instead of making him come to the hôtel-de-ville like the monks. The wise and pious27 Savoye, who had been elected spokesman, informed the priests that a summary of the great disputation having been drawn28 up, it was about to be read to them, 'that they might come to a better decision.' The latter displayed less weakness than the monks. Indignant that laymen29 should presume to catechise the priesthood, they replied haughtily30: 'We do not want to hear your debate, and we do not care what Farel said. We wish to live as we have hitherto done, and beg you will leave us in peace.' As the priests rejected the opportunity given them of justifying32 their doctrines33, the representatives of the state interdicted35 them from celebrating mass until
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further orders. Some days later the council ordered them 'to worship God according to the Gospel,' and forbade them to perform 'any act of popish idolatry.'[587]
A great and salutary revolution was thus carried out. The Romish priests, seeing their vast temples now silent, their rich abbeys now bare, and themselves reduced to silence, determined36 to quit Geneva. The fear of being detained made them have recourse to various expedients37. In the evening or early in the morning they stole out of the city, or else, hiding in some corner during the day, they fled during the night. Priests, laymen, women holding their children's hands, bade adieu to the cheerful city, to the shores of the beautiful lake, and to its smiling hills. They loved Rome and Rome was sufficient for them. On the 13th of August a cry of alarm was heard in the council: 'Geneva,' it was said, 'by losing a part of its population, will lose its importance.' But it was the contrary that happened. Confessors of the Gospel compelled to quit their country in the cause of faith, and especially Frenchmen, were to fill up the void made by the adherents38 of the pope.
The exodus39 continued day and night, but not without difficulty. Jean Regis, a priest, and two of his colleagues crept one dark night to the back of St. Victor's convent, entered the stables, and took out three horses. They were preparing to mount them when they were arrested. The council assembled at two hours after midnight, and sent to prison the priests who were running away on stolen horses.[588] The council prevented the clergy from laying hands upon what did not belong to them, but not from going wherever they pleased.
A great number of ecclesiastics40 and laymen succeeded, however, in gaining the states of the Duke of Savoy, and wherever they went they stirred up the anger of the catholics against Geneva. The storm that was brewing41
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became more threatening. It was not enough for the Genevans to see their fields laid waste, they learnt from Savoy that the city itself was going to be destroyed. The citizens thrilled with anger: 'As the attack is to take place in favor of popery,' they said, 'it is right that popery should pay for the defence.' The council, therefore, decided42 that the church jewels should be devoted43 to the necessities of the state. The priests of St. Germain, St. Gervais, and other parishes brought their reliquaries and vessels44; but the proctors of the Madeleine appeared empty-handed at the hôtel-de-ville, and said: 'By what right do you demand our treasures?' At the same time the ex-syndic, Jean Balard, and other catholics, seizing the opportunity, exclaimed: 'Why do you deprive us of our masses?' But the council was firm, and the priests of the Madeleine, quite broken-hearted, were obliged to bring their chalices45 and other vessels to aid in combating the defenders46 of their faith. As the value of these ornaments47 did not exceed three hundred crowns, those of St. Pierre were added to them.[589]
=PAUL III. INFORMED.=
It was time for Geneva to be on its guard. At the beginning of September 1535, the ambassador from the duke of Savoy, prince of Piedmont, informed the pope (on behalf of his master) of what had taken place and asked for prompt repression48. He told the pontiff that 'on the 10th of August the wretched Lutherans had abolished religion; that they had entered the churches, had thrown out the relics49 and the images, had proclaimed the mass to be an abuse, and had set the ministers preaching.' Paul III. was thunderstruck; but true to his silent habits, he only expressed his surprise by signs. He shrugged50 his shoulders, said the ambassador, as if a thrill of horror had run through him. Then bowing his head he sighed gently, and said in a low tone: 'Holy Virgin51! Holy Virgin!' and sank
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into a deep silence. But if his lips were dumb and his body motionless, his mind, full of activity, was agitated52 and sought some means of conjuring53 the evil. At last, breaking silence, he turned to the ambassador: 'Tell the duke that he has behaved like a good servant of the Church. He has done all in his power to prevent this disaster. Let him persevere54 in the same course.'[590] The duke understood him, and, secure of the support of the pope and of his brother-in-law the emperor, he continued his preparations against Geneva.
=FAREL PREACHES TO THE NUNS.=
During this time the houses of the priests who remained in the city, and the aisles55 of the almost deserted56 cloisters57, resounded58 with wailings. This was particularly the case in the convent of St. Claire.
. . . Penitusque cavæ plangoribus ædes
Femineis ululant.[591]
That convent was the only one worthy59 of any interest: the reformers wished to attempt to introduce a little light into it. The Sunday of the Octave after the Visitation of the Virgin, the syndics, with Farel, Viret, one of the monks who had embraced the reform, and about a dozen notables of the city, made their appearance there about ten o'clock. When the sisters were assembled, Farel took for his text the gospel of the day: 'Maria abiit cum festinatione in civitatem Judæ:' 'Mary went with haste into a city of Juda,'[592] and tried to enlighten the nuns. 'You see,' he said, 'the Virgin Mary did not lead a solitary60 life; she was diligent61 in aiding others, and went to the town where her cousin, who was older than herself, lived, in order to do her a service. God said in the days of the Creation: It is not good that the man should be alone. Why then should man contradict
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this law of God? The Lord is unwilling62 that any restraint should be imposed upon the conscience, since he has given it liberty. The service rendered to God in the cloisters is therefore a diabolical63 tyranny.' At these words the mother-vicar, a violent woman, rose hastily, left her seat, went and put herself between the sisters and the heretics, and said sharply to the latter: 'Be off, for you will gain nothing here!'—'Return to your place,' said the syndics; but the mother replied: 'I will do nothing of the sort.' Consequently they turned her out.
Farel continued: 'What is this monastic life that is substituted for holy matrimony and liberty? It is a life full of great abuses, monstrous64 errors, and carnal corruption65.' At these words the sisters began to cry out, 'It is a falsehood,' and spat66 at the reformer in their wrath67.[593] But Farel, who had suffered worse things than this, said to the confessor: 'We know that many of these poor young women would willingly come to the truth and liberty, if you and the old ones did not keep them so close.' While saying these words he was stopped by loud blows which prevented his being heard. It was the mother-vicar, who had been listening to him; she struck against the partition with her fists, and cried out: 'Hah! you wretched, cursed man! You are wasting your coaxing68 words. Bah! you will make nothing of them!' She then backed up her words by a terrible drumming upon the panels.[594] Some of the sisters stopped their ears with wax, so as not to hear Farel's sermon. The latter, calling to mind the saying, Give not that which is holy unto the dogs, retired69, and the deputation went down the staircase. The monk1 who had embraced the Reform was the last of the file; one of the sisters walked behind him, thumping70 him on the shoulders with her fists, and saying: 'Wretched apostate71,
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out of my sight!' 'But this fine fellow did not seem to notice them,' says Jeanne, who was present; 'he said not a word, his tongue was palsied.'[595] The same could not be said of the mother-vicar, and some others, who kept on vociferating and thumping. Farel returned no more to the convent.
One nun4, however, had opened her heart to the Gospel. Claudine Levet, who had a sister named Blaisine Varembert, in the cloister10, had often visited her, had given her a New Testament72, and prayed night and day to God that Blaisine might be enlightened. The latter was touched with the love of the Saviour73, of which Claudine had spoken to her; and on the festival of Corpus Christi she refused to adore the holy sacrament. Three of the sisters fell upon her, 'and bruised74 her all over.' They put her in prison, and tied her hands and feet. 'Ah!' said Blaisine, 'you keep me in prison, because I reproach you for making good cheer and living in strife75 with one another day and night.'[596]
Claudine Levet and some other Genevan ladies, with Baudichon de la Maisonneuve and Pierre Vandel, went to the convent with the intention of liberating76 the poor girl. The mother-vicar 'stood upright on her feet,' and said: 'Gentlemen, consider well what you are about to do, for if any man comes near, either he or I shall die upon the spot.'[597] Upon this, the men remaining in the background, two or three ladies approached the prisoner. The latter, standing by the side of her sister, declared that she desired to serve God purely77, according to Holy Scripture78, and added that she was detained in the convent against her will. 'In that case you are free,' said De la Maisonneuve. To no purpose did the
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mother-vicar rush impetuously forward, wishing to detain her by force, and several nuns did the same; Blaisine left the convent without saying a word, entered a neighboring house, took off her religious dress, and went in plain garments to her sister's.[598]
Claudine and Blaisine could not, however, make up their minds to abandon the poor recluses79. Possessing the Word of God, and the salvation that it announces, they desired to share their good things with them. The Genevese ladies, attached to the Gospel, had much faith and activity. The two sisters, therefore, returned to the convent on Saturday, 28th, and Sunday, 29th August, and Dame80 Claude began to speak; but the nuns tossed their heads, and called out: 'Oh the great story-teller! Oh the devil incarnate81!' And the mother-vicar, turning towards a syndic who had accompanied Claudine, along with other 'respectable persons,' said: 'Take that witch away from here.' 'Beware how you abuse her,' answered the magistrate82, 'for she is a holy creature, enlightened by the true God, and produces great fruits by her divine doctrines, converting the poor ignorant people, and continually taking great pains for the salvation of souls.' 'Convert,' exclaimed the superior, 'you should rather say pervert83.' At the same time the sisters spat in her face, according to the report of one of their number.[599]
=DEPARTURE OF THE NUNS.=
When the syndic saw this, he lost all hope. The duke of Savoy invited the sisters to take refuge in his states, making them fine promises. 'Fair ladies,' said the magistrate, 'name the day you wish to depart.'—'To-morrow,' said the mother-superior, 'to-morrow, at daybreak.'—'Fair ladies,' resumed the syndic, 'pack up your goods.'[600]
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Early next morning the syndics arrived, when the sisters, after singing a De Profundis, put their breviaries under their arm, and drew up in two ranks. The mother-vicar placed the young sisters, who might have any longing84 to quit the veil, by the side of some sturdy nuns who could detain them. A great crowd had assembled before the convent and in the streets. Seeing this, many of the nuns 'shrank back with fear,' but the courageous85 superior said, with animation86: 'Cheer up, my sisters, make the sign of the cross, and keep our Lord in your hearts.' They stepped forward. This procession of veiled and silent women represented Roman-catholicism leaving Geneva. Sobs87 were heard here and there. Three hundred archers88 marched in front, behind, and at the side of the nuns, to protect them. 'If any one moves,' said the syndic to the spectators, 'he shall lose his head.' The crowd looked on silently as the sisters passed along.[601]
When the procession arrived at the Arve bridge, where the territory of the city ceased, the nuns, who had imagined they would find the duke and his court waiting at the frontiers of his states to receive them with great honor, could see nobody. A poor monk alone appeared, bringing a wretched wagon89, in order to carry the old and sick.[602]
The rain and the muddy roads delayed their progress. The poor nuns, who knew nothing but their convent, were startled at everything. Seeing a few sheep grazing in a meadow, they screamed aloud, taking them (says one of the sisters) for ravening90 wolves. A little farther on, some cows which were in the fields, attracted by this troop passing along, stretched out their heads towards the road, and lowed. The nuns imagined they were hungry bears, and had
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not even strength to run away. At nightfall they reached St. Julien, having taken fifteen hours to go a short league. The next day they entered Annecy, where the duke gave them the monastery91 of the Holy Cross. All the bells of the city rang at their arrival. Here the poor nuns found some repose92; but they did not forget the judgment93 of God that had banished95 them from Geneva, and did not hide the cause of their misfortunes. 'Ah!' said Sister Jeanne de Jussie, 'the prelates and churchmen did not observe their vows96 at this time, but squandered97 dissolutely the ecclesiastical property, keeping women in adultery and lubricity, and awakening98 the anger of God, which brought divine punishment on them.'[603]
If the truth extorted99 such a confession100 from a nun, an honest but fanatical disciple101 of popery, we may understand what the reformed thought and said. A cry came from their hearts against the immorality102 and hypocrisy103 of those who ought to have been their guides. Hence there was great agitation104 among the priests; they came running in a distracted manner to Monseigneur de Bonmont, and asking him: 'What is to be done? must we stay or go?'
=FLIGHT OF THE GRAND-VICAR.=
The grand-vicar thought it was necessary to go. Public opinion declared unequivocally against him: he was one of those priests who called forth105 Sister Jeanne's reproof106. 'Monseigneur keeps in his house several mistresses and agents of debauchery,' people said. 'Gaming, mots de gueule, dances, banquets, impudicity, and every kind of dissolute living, are his delight. He generally has five vile107 prostitutes at his table, seated according to their degree, two at his right and two at his left, while the oldest waits upon the others. He smiles when he talks of impudicity, and says, "It is a mere108 backsliding, and does not count."' Seeing the
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storm grow darker, the wretched priest was terrified in his conscience, and resolved to act like his bishop109, and quit a city where he could no longer live as he had always lived. The Reformation was the re-establishment of morality as well as of faith. Monseigneur fled to the mountain, to solitude110 in the abbey of Bonmont, near Nyon, on a spur of the Jura, which overlooks Lake Leman and its rich valley. Another terror was soon to drive him thence.[604]
The anger of God (spoken of by Jeanne) continued to work out his judgments111: opprobrium112 accumulated on those priests who had thought themselves the kings of the earth. On the 18th of September, some of the citizens having caught one of them in an act of impurity113, they set him on a donkey, and paraded him thus through the city, making his mistress, disguised as a lackey114, walk behind him. Serious men disapproved115 of such buffoonery. 'Ah!' they said, 'disease, the consequence of their disorders116, has so punished them, that as we see them pass along in their processions we might imagine them to be soldiers returning from the war, they are so covered with scars—true martyrs117 of the pope!'[605] The magistrates118 would have liked not to punish them, not to banish94 them, but to reform them. 'Give up,' they said, 'your dances, gluttony, and dissolute living, and dwell in our city according to God's law, like citizens and good friends.' But that seemed too difficult for the priests: they preferred to leave Geneva.
The most active, however, remained. Dupan and some of his colleagues went from house to house, strengthening the weak. They might be seen passing along the streets, wearing their sacerdotal vestments. If a child was born, they hastened to christen it according
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to the Roman ritual; if fervent119 Catholics desired the sacrament, they met secretly in some chamber120, knelt down before a hastily constructed altar, crossed themselves, and said mass. They even carried their zeal121 so far as to visit certain of the reformed, in order to bring them back to the fold of the Church. At the very moment when the edifice122 was giving way on all sides, their natural inflexibility123 and enthusiasm for the papacy made them remain, as if their feeble hands were sufficient to support it. Such courage claims our admiration124, but the reformed considered it rather as a matter for serious anxiety. They felt the necessity of concord125 and unity31 at this critical moment. 'See what your condescension126 exposes us to,' they said to the magistrates. 'Just as the enemy is marching against the city, these priests are going to stir up a civil war within our gates.'[606]
=HOSPITAL AND SCHOOL FOUNDED.=
The syndics who knew the danger and the necessities of the city, thought that the best means of securing to Geneva her independence and her faith, would be to set everything in good order. The Reformation is a good tree; let it therefore bear its fruit! Christians ought to take care of their sick and of their poor. Accordingly, a general hospital was founded at Ste. Claire, and endowed with the revenues of the old hospitals and the property become ownerless through the departure of the ecclesiastics. Claude Salomon, one of the most fervent evangelicals, dedicated127 himself, his wife, and his fortune to its service.
Christians ought to take care of their children. It is true that in 1429, F. de Versonex, the syndic, had founded a school where grammar, logic128, and the liberal arts were taught; but the director of that institution having left the city, the school had been shut. It must be restored and improved. Farel and his friends required that the instruction should be universal—for all
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children. The school was established in the place which is still named Rue16 du Vieux Collège, and its direction intrusted to Saunier, a capable man.[607]
After the extirpation129 of ignorance came the suppression of mendicity. An order was published by sound of trumpet130 on the 29th of October, 'that no person should beg, but seek shelter in the poor-house.'[608]
Subsequently these institutions received important developments. It was not until the period when the college and academy were founded by Calvin that instruction took a start in Geneva, which carried intellectual culture to such a height in that city. But the starting-point was Saunier's college, where primary instruction was mixed up with religion. The Reformation launched Geneva like a ship, which at first coasts along the nearest shores, but reaches at last the remotest seas. It was not simply a matter of theological dogma, as some believe; it developed the conscience, the understanding, and the heart, and regulated the will. It did not form merely a few Christian6 men; it gave to that city a new people, school, church, literature, science, and charity; it gave new value to the great interests of man, and called into existence a well-spring of useful research and elevated thoughts. The Reformation was able to say:
Humani nihil a me alienum puto.[609]
=ROMANISM ENDS IN GENEVA.=
While the council was carrying out these beneficent measures, a certain number of agitated and restless priests kept going from house to house, consulting together and professing131 opinions that tended to rebellion.
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Instead of taking harsh measures against them, the magistrates loyally determined to give them a fresh opportunity of defending their faith. On the 29th of November thirty priests, headed by Dupan, appeared before the council. There were still thirty priests in Geneva and only three ministers! It was not, therefore, by numbers and by the might of man, that the Reformation was established, but by the power of God. The premier syndic asked them to undertake the defence of popery. 'We have neither the ability nor the learning,' answered Dupan; and he added: 'Sooner than expose our religion to a new discussion, we will give up all pastoral functions.' The priesthood abdicated132. On the 6th of December the council again called the priests before them, and gave them this option: 'If your doctrine34 is good, defend it; if bad, renounce133 it.' Then the break-up began. 'For a long time,' said Delorme, 'I have been saying mass unwillingly,' and he passed over, with others, to the side of the Reform. Some left the city; and the council required that those who remained 'should wear other hats,' and live like the rest of the citizens. Lastly, wishing to make it evident that there was no longer in Geneva either bishop or prince, the council voted that the episcopal palace should be converted into a prison.[610] This was no change in its destination, according to certain sarcastic134 huguenots, since the bishop and his see had never been of any use but to keep liberty captive. Thus ended the existence of the Romish priesthood in Geneva. The magistrates, far from persecuting135 catholicism, had on several occasions put the priests in a position to defend it: it was the religion of the popes that fled and made way for the religion of the Holy Scriptures136. Complete religions liberty, the conquest of modern times, did not certainly preside at that day in
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the councils of the republic; but as an historian of Geneva, who is not a protestant, has said, 'We must not demand of an age ideas, theories, and acts which could not exist until after events and revolutions still to come.'[611]
Seeing that the priests were departing, that their chants no longer re-echoed through the lofty Gothic aisles, that the tapers137 no longer burnt upon the gorgeous altars and the varied138 ceremonial had disappeared, Farel, Viret, and Froment came forward and said: 'We are ready to preach without sparing ourselves either weariness or labor, and to employ all the power of the Word to lead the flock into the straight road with wisdom and gentleness.' And in fact from that hour the Word which awakeneth and teacheth was heard daily in the churches, and particularly at St. Pierre and St. Gervais. The hearers said that these true ministers of the Gospel 'did not behave like old-clothes men (revendeurs), who are accustomed to polish up their wares139 and put a gloss140 upon their old rags, in order to get more money for them; but they offered the pure and simple doctrine of Jesus Christ.' Many felt that the Word of God was a sword which pierces to the heart and kills the old man in such a manner that a new man takes the place of him that was slain141.
Farel assembled the people in the cathedral in order that they should all pray for peace to God who giveth it.[612] These prayers ascended142 to heaven. Geneva was to have peace, but after new trials.
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monk
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| n.和尚，僧侣，修道士 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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nun
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| n.修女，尼姑 | |
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hierarchy
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| n.等级制度；统治集团，领导层 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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justified
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| a.正当的，有理的 | |
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cloistered
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cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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salvation
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piety
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labor
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equitable
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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rue
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peremptory
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minors
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possessed
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standing
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bent
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premier
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astonishment
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secular
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clergy
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distinguished
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pious
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drawn
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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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30
haughtily
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| adv. 傲慢地, 高傲地 | |
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31
unity
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| n.团结，联合，统一；和睦，协调 | |
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32
justifying
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| 证明…有理( justify的现在分词 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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33
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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34
doctrine
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| n.教义；主义；学说 | |
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35
interdicted
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| v.禁止（行动）( interdict的过去式和过去分词 )；禁用；限制 | |
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36
determined
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| adj.坚定的；有决心的 | |
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37
expedients
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| n.应急有效的，权宜之计的( expedient的名词复数 ) | |
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38
adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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39
exodus
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| v.大批离去，成群外出 | |
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40
ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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41
brewing
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| n. 酿造, 一次酿造的量 动词brew的现在分词形式 | |
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42
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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43
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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44
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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45
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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46
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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47
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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48
repression
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| n.镇压，抑制，抑压 | |
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49
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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50
shrugged
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| vt.耸肩（shrug的过去式与过去分词形式） | |
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51
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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52
agitated
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| adj.被鼓动的，不安的 | |
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53
conjuring
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| n.魔术 | |
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54
persevere
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| v.坚持，坚忍，不屈不挠 | |
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55
aisles
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| n. (席位间的)通道, 侧廊 | |
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56
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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57
cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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58
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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59
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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60
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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61
diligent
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| adj.勤勉的，勤奋的 | |
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62
unwilling
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| adj.不情愿的 | |
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63
diabolical
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| adj.恶魔似的，凶暴的 | |
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64
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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65
corruption
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| n.腐败，堕落，贪污 | |
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66
spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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67
wrath
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| n.愤怒，愤慨，暴怒 | |
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68
coaxing
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| v.哄，用好话劝说( coax的现在分词 )；巧言骗取；哄劝，劝诱；“锻炼”效应 | |
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69
retired
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| adj.隐退的，退休的，退役的 | |
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70
thumping
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| adj.重大的，巨大的；重击的；尺码大的；极好的adv.极端地；非常地v.重击(thump的现在分词)；狠打；怦怦地跳；全力支持 | |
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71
apostate
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| n.背叛者，变节者 | |
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72
testament
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| n.遗嘱；证明 | |
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73
saviour
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| n.拯救者，救星 | |
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74
bruised
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| [医]青肿的，瘀紫的 | |
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75
strife
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| n.争吵，冲突，倾轧，竞争 | |
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76
liberating
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| 解放，释放( liberate的现在分词 ) | |
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77
purely
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| adv.纯粹地，完全地 | |
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78
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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79
recluses
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| n.隐居者，遁世者，隐士( recluse的名词复数 ) | |
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80
dame
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| n.女士 | |
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81
incarnate
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| adj.化身的，人体化的，肉色的 | |
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82
magistrate
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| n.地方行政官，地方法官，治安官 | |
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83
pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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84
longing
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| n.（for）渴望 | |
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85
courageous
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| adj.勇敢的，有胆量的 | |
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86
animation
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| n.活泼，兴奋，卡通片／动画片的制作 | |
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87
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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88
archers
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| n.弓箭手，射箭运动员( archer的名词复数 ) | |
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89
wagon
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| n.四轮马车，手推车，面包车；无盖运货列车 | |
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90
ravening
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| a.贪婪而饥饿的 | |
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91
monastery
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| n.修道院，僧院，寺院 | |
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92
repose
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| v.(使)休息；n.安息 | |
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93
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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94
banish
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| vt.放逐，驱逐；消除，排除 | |
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95
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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96
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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97
squandered
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| v.（指钱，财产等）浪费，乱花( squander的过去式和过去分词 ) | |
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98
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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99
extorted
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| v.敲诈( extort的过去式和过去分词 )；曲解 | |
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100
confession
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| n.自白，供认，承认 | |
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101
disciple
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| n.信徒，门徒，追随者 | |
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102
immorality
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| n. 不道德, 无道义 | |
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103
hypocrisy
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| n.伪善，虚伪 | |
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104
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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105
forth
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| adv.向前；向外，往外 | |
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106
reproof
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| n.斥责，责备 | |
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107
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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108
mere
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| adj.纯粹的；仅仅，只不过 | |
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109
bishop
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| n.主教，（国际象棋）象 | |
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110
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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111
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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112
opprobrium
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| n.耻辱，责难 | |
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113
impurity
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| n.不洁，不纯，杂质 | |
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114
lackey
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| n.侍从；跟班 | |
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115
disapproved
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| v.不赞成( disapprove的过去式和过去分词 ) | |
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116
disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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117
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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118
magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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119
fervent
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| adj.热的，热烈的，热情的 | |
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120
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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121
zeal
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| n.热心，热情，热忱 | |
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122
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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123
inflexibility
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| n.不屈性，顽固，不变性；不可弯曲；非挠性；刚性 | |
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124
admiration
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| n.钦佩，赞美，羡慕 | |
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125
concord
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| n.和谐；协调 | |
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126
condescension
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| n.自以为高人一等，贬低(别人) | |
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127
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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128
logic
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| n.逻辑(学)；逻辑性 | |
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129
extirpation
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| n.消灭，根除，毁灭；摘除 | |
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130
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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131
professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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132
abdicated
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| 放弃（职责、权力等）( abdicate的过去式和过去分词 )； 退位，逊位 | |
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133
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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134
sarcastic
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| adj.讥讽的，讽刺的，嘲弄的 | |
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135
persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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136
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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137
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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138
varied
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| adj.多样的，多变化的 | |
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139
wares
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| n. 货物, 商品 | |
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140
gloss
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| n.光泽，光滑；虚饰；注释；vt.加光泽于；掩饰 | |
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141
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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142
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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