Cardinal14 Newman wrote in his liveliest controversial work a sentence that might be a model of what we mean by saying that his creed15 tends to lucidity16 and logical courage. In speaking of the ease with which truth may be made to look like its own shadow or sham17, he said, "And if Antichrist is like Christ, Christ I suppose is like Antichrist." Mere18 religious sentiment might well be shocked at the end of the sentence; but nobody could object to it except the logician19 who said that Cæsar and Pompey were very much alike, especially Pompey. It may give a much milder shock if I say here, what most of {135}us have forgotten, that if St. Francis was like Christ, Christ was to that extent like St. Francis. And my present point is that it is really very enlightening to realise that Christ was like St. Francis. What I mean is this; that if men find certain riddles20 and hard sayings in the story of Galilee, and if they find the answers to those riddles in the story of Assisi, it really does show that a secret has been handed down in one religious tradition and no other. It shows that the casket that was locked in Palestine can be unlocked in Umbria; for the Church is the keeper of the keys.
Now in truth while it has always seemed natural to explain St. Francis in the light of Christ, it has not occurred to many people to explain Christ in the light of St. Francis. Perhaps the word "light" is not here the proper metaphor21; but the same truth is admitted in the accepted metaphor of the mirror. St. Francis is the mirror of Christ rather as the moon is the mirror of the sun. The moon is much smaller than the sun, but it is also much nearer to us; and being less vivid it is more visible. Exactly in the same sense St. Francis is nearer to us, and being a mere man like ourselves is in that sense more imaginable. Being necessarily less of a mystery, he does not, for us, so much open his mouth in mysteries. Yet as a matter of fact, many minor22 things that seem mysteries in the {136}mouth of Christ would seem merely characteristic paradoxes23 in the mouth of St. Francis. It seems natural to re-read the more remote incidents with the help of the more recent ones. It is a truism to say that Christ lived before Christianity; and it follows that as an historical figure He is a figure in heathen history. I mean that the medium in which He moved was not the medium of Christendom but of the old pagan empire; and from that alone, not to mention the distance of time, it follows that His circumstances are more alien to us than those of an Italian monk26 such as we might meet even to-day. I suppose the most authoritative27 commentary can hardly be certain of the current or conventional weight of all His words or phrases; of which of them would then have seemed a common allusion28 and which a strange fancy. This archaic29 setting has left many of the sayings standing10 like hieroglyphics30 and subject to many and peculiar31 individual interpretations32. Yet it is true of almost any of them that if we simply translate them into the Umbrian dialect of the first Franciscans, they would seem like any other part of the Franciscan story; doubtless in one sense fantastic, but quite familiar. All sorts of critical controversies33 have revolved34 round the passage which bids men consider the lilies of the field and copy them in taking no thought for the morrow. The sceptic has alternated {137}between telling us to be true Christians35 and do it, and explaining that it is impossible to do. When he is a communist as well as an atheist36, he is generally doubtful whether to blame us for preaching what is impracticable or for not instantly putting it into practice. I am not going to discuss here the point of ethics37 and economics; I merely remark that even those who are puzzled at the saying of Christ would hardly pause in accepting it as a saying of St. Francis. Nobody would be surprised to find that he had said, "I beseech38 you, little brothers, that you be as wise as Brother Daisy and Brother Dandelion; for never do they lie awake thinking of to-morrow, yet they have gold crowns like kings and emperors or like Charlemagne in all his glory." Even more bitterness and bewilderment has arisen about the command to turn the other cheek and to give the coat to the robber who has taken the cloak. It is widely held to imply the wickedness of war among nations; about which, in itself, not a word seems to have been said. Taken thus literally39 and universally, it much more clearly implies the wickedness of all law and government. Yet there are many prosperous peacemakers who are much more shocked at the idea of using the brute40 force of soldiers against a powerful foreigner than they are at using the brute force of policemen against a poor fellow-citizen. Here again I {138}am content to point out that the paradox24 becomes perfectly human and probable if addressed by Francis to Franciscans. Nobody would be surprised to read that Brother Juniper did then run after the thief that had stolen his hood41, beseeching42 him to take his gown also; for so St. Francis had commanded him. Nobody would be surprised if St. Francis told a young noble, about to be admitted to his company, that so far from pursuing a brigand43 to recover his shoes, he ought to pursue him to make him a present of his stockings. We may like or not the atmosphere these things imply; but we know what atmosphere they do imply. We recognise a certain note as natural and clear as the note of a bird; the note of St. Francis. There is in it something of gentle mockery of the very idea of possessions; something of a hope of disarming44 the enemy by generosity45; something of a humorous sense of bewildering the worldly with the unexpected; something of the joy of carrying an enthusiastic conviction to a logical extreme. But anyhow we have no difficulty in recognising it, if we have read any of the literature of the Little Brothers and the movement that began in Assisi. It seems reasonable to infer that if it was this spirit that made such strange things possible in Umbria, it was the same spirit that made them possible in Palestine. If we hear the same unmistakable note and sense the same {139}indescribable savour in two things at such a distance from each other, it seems natural to suppose that the case that is more remote from our experience was like the case that is closer to our experience. As the thing is explicable on the assumption that Francis was speaking to Franciscans, it is not an irrational46 explanation to suggest that Christ also was speaking to some dedicated47 band that had much the same function as Franciscans. In other words, it seems only natural to hold, as the Catholic Church has held, that these counsels of perfection were part of a particular vocation48 to astonish and awaken49 the world. But in any case it is important to note that when we do find these particular features, with their seemingly fantastic fitness, reappearing after more than a thousand years, we find them produced by the same religious system which claims continuity and authority from the scenes in which they first appeared. Any number of philosophies will repeat the platitudes50 of Christianity. But it is the ancient Church that can again startle the world with the paradoxes of Christianity. Ubi Petrus ibi Franciscus.
But if we understand that it was truly under the inspiration of his divine Master that St. Francis did these merely quaint51 or eccentric acts of charity, we must understand that it was under the same inspiration that he did acts of {140}self-denial and austerity. It is clear that these more or less playful parables52 of the love of men were conceived after a close study of the Sermon on the Mount. But it is evident that he made an even closer study of the silent sermon on that other mountain; the mountain that was called Golgotha. Here again he was speaking the strict historical truth, when he said that in fasting or suffering humiliation53 he was but trying to do something of what Christ did; and here again it seems probable that as the same truth appears at the two ends of a chain of tradition, the tradition has preserved the truth. But the import of this fact at the moment affects the next phase in the personal history of the man himself.
For as it becomes clearer that his great communal54 scheme is an accomplished55 fact and past the peril56 of an early collapse57, as it becomes evident that there already is such a thing as an Order of the Friars Minor, this more individual and intense ambition of St. Francis emerges more and more. So soon as he certainly has followers58, he does not compare himself with his followers, towards whom he might appear as a master; he compares himself more and more with his Master, towards whom he appears only as a servant. This, it may be said in passing, is one of the moral and even practical conveniences of the ascetical privilege. Every other sort of superiority may be superciliousness61. {141}But the saint is never supercilious60, for he is always by hypothesis in the presence of a superior. The objection to an aristocracy is that it is a priesthood without a god. But in any case the service to which St. Francis had committed himself was one which, about this time, he conceived more and more in terms of sacrifice and crucifixion. He was full of the sentiment that he had not suffered enough to be worthy62 even to be a distant follower59 of his suffering God. And this passage in his history may really be roughly summarised as the Search for Martyrdom.
This was the ultimate idea in the remarkable63 business of his expedition among the Saracens in Syria. There were indeed other elements in his conception, which are worthy of more intelligent understanding than they have often received. His idea, of course, was to bring the Crusades in a double sense to their end; that is, to reach their conclusion and to achieve their purpose. Only he wished to do it by conversion64 and not by conquest; that is, by intellectual and not material means. The modern mind is hard to please; and it generally calls the way of Godfrey ferocious65 and the way of Francis fanatical. That is, it calls any moral method unpractical, when it has just called any practical method immoral66. But the idea of St. Francis was far from being a fanatical or necessarily even an unpractical idea; though perhaps he {142}saw the problem as rather too simple, lacking the learning of his great inheritor Raymond Lully, who understood more but has been quite as little understood. The way he approached the matter was indeed highly personal and peculiar; but that was true of almost everything he did. It was in one way a simple idea, as most of his ideas were simple ideas. But it was not a silly idea; there was a great deal to be said for it and it might have succeeded. It was, of course, simply the idea that it is better to create Christians than to destroy Moslems. If Islam had been converted, the world would have been immeasurably more united and happy; for one thing, three quarters of the wars of modern history would never have taken place. It was not absurd to suppose that this might be effected, without military force, by missionaries68 who were also martyrs69. The Church had conquered Europe in that way and may yet conquer Asia or Africa in that way. But when all this is allowed for, there is still another sense in which St. Francis was not thinking of Martyrdom as a means to an end, but almost as an end in itself; in the sense that to him the supreme70 end was to come closer to the example of Christ. Through all his plunging71 and restless days ran the refrain: I have not suffered enough; I have not sacrificed enough; I am not yet worthy even of the shadow of the crown of thorns. He wandered about the {143}valleys of the world looking for the hill that has the outline of a skull72.
A little while before his final departure for the East a vast and triumphant73 assembly of the whole order had been held near the Portiuncula; and called The Assembly of the Straw Huts, from the manner in which that mighty74 army encamped in the field. Tradition says that it was on this occasion that St. Francis met St. Dominic for the first and last time. It also says, what is probable enough, that the practical spirit of the Spaniard was almost appalled75 at the devout76 irresponsibility of the Italian, who had assembled such a crowd without organising a commissariat. Dominic the Spaniard was, like nearly every Spaniard, a man with the mind of a soldier. His charity took the practical form of provision and preparation. But, apart from the disputes about faith which such incidents open, he probably did not understand in this case the power of mere popularity produced by mere personality. In all his leaps in the dark, Francis had an extraordinary faculty77 of falling on his feet. The whole countryside came down like a landslide78 to provide food and drink for this sort of pious79 picnic. Peasants brought waggons80 of wine and game; great nobles walked about doing the work of footmen. It was a very real victory for the Franciscan spirit of a reckless faith not only in God but in {144}man. Of course there is much doubt and dispute about the whole story and the whole relation of Francis and Dominic; and the story of the Assembly of the Straw Huts is told from the Franciscan side. But the alleged81 meeting is worth mentioning, precisely82 because it was immediately before St. Francis set forth83 on his bloodless crusade that he is said to have met St. Dominic, who has been so much criticised for lending himself to a more bloody84 one. There is no space in this little book to explain how St. Francis, as much as St. Dominic, would ultimately have defended the defence of Christian25 unity85 by arms. Indeed it would need a large book instead of a little book to develop that point alone from its first principles. For the modern mind is merely a blank about the philosophy of toleration; and the average agnostic of recent times has really had no notion of what he meant by religious liberty and equality. He took his own ethics as self-evident and enforced them; such as decency86 or the error of the Adamite heresy87. Then he was horribly shocked if he heard of anybody else, Moslem67 or Christian, taking his ethics as self-evident and enforcing them; such as reverence88 or the error of the Atheist heresy. And then he wound up by taking all this lop-sided illogical deadlock89, of the unconscious meeting the unfamiliar90, and called it the liberality of his own mind. Medieval men {145}thought that if a social system was founded on a certain idea it must fight for that idea, whether it was as simple as Islam or as carefully balanced as Catholicism. Modern men really think the same thing, as is clear when communists attack their ideas of property. Only they do not think it so clearly, because they have not really thought out their idea of property. But while it is probable that St. Francis would have reluctantly agreed with St. Dominic that war for the truth was right in the last resort, it is certain that St. Dominic did enthusiastically agree with St. Francis that it was far better to prevail by persuasion91 and enlightenment if it were possible. St. Dominic devoted92 himself much more to persuading than to persecuting93; but there was a difference in the methods simply because there was a difference in the men. About everything St. Francis did there was something that was in a good sense childish, and even in a good sense wilful94. He threw himself into things abruptly95, as if they had just occurred to him. He made a dash for his Mediterranean96 enterprise with something of the air of a schoolboy running away to sea.
In the first act of that attempt he characteristically distinguished97 himself by becoming the Patron Saint of Stowaways98. He never thought of waiting for introductions or bargains or any of the considerable backing that he already had {146}from rich and responsible people. He simply saw a boat and threw himself into it, as he threw himself into everything else. It has all that air of running a race which makes his whole life read like an escapade or even literally an escape. He lay like lumber99 among the cargo100, with one companion whom he had swept with him in his rush; but the voyage was apparently101 unfortunate and erratic102 and ended in an enforced return to Italy. Apparently it was after this first false start that the great re-union took place at the Portiuncula, and between this and the final Syrian journey there was also an attempt to meet the Moslem menace by preaching to the Moors103 in Spain. In Spain indeed several of the first Franciscans had already succeeded gloriously in being martyred. But the great Francis still went about stretching out his arms for such torments104 and desiring that agony in vain. No one would have said more readily than he that he was probably less like Christ than those others who had already found their Calvary; but the thing remained with him like a secret; the strangest of the sorrows of man.
His later voyage was more successful, so far as arriving at the scene of operations was concerned. He arrived at the headquarters of the Crusade which was in front of the besieged105 city of Damietta, and went on in his rapid and {147}solitary106 fashion to seek the headquarters of the Saracens. He succeeded in obtaining an interview with the Sultan; and it was at that interview that he evidently offered, and as some say proceeded, to fling himself into the fire as a divine ordeal107, defying the Moslem religious teachers to do the same. It is quite certain that he would have done so at a moment's notice. Indeed throwing himself into the fire was hardly more desperate, in any case, than throwing himself among the weapons and tools of torture of a horde108 of fanatical Mahomedans and asking them to renounce109 Mahomet. It is said further that the Mahomedan muftis showed some coldness towards the proposed competition, and that one of them quietly withdrew while it was under discussion; which would also appear credible110. But for whatever reason Francis evidently returned as freely as he came. There may be something in the story of the individual impression produced on the Sultan, which the narrator represents as a sort of secret conversion. There may be something in the suggestion that the holy man was unconsciously protected among half-barbarous orientals by the halo of sanctity that is supposed in such places to surround an idiot. There is probably as much or more in the more generous explanation of that graceful111 though capricious courtesy and compassion112 which mingled113 with wilder things in the stately Soldans {148}of the type and tradition of Saladin. Finally, there is perhaps something in the suggestion that the tale of St. Francis might be told as a sort of ironic114 tragedy and comedy called The Man Who Could Not Get Killed. Men liked him too much for himself to let him die for his faith; and the man was received instead of the message. But all these are only converging115 guesses at a great effort that is hard to judge, because it broke off short like the beginnings of a great bridge that might have united East and West, and remains116 one of the great might-have-beens of history.
Meanwhile the great movement in Italy was making giant strides. Backed now by papal authority as well as popular enthusiasm, and creating a kind of comradeship among all classes, it had started a riot of reconstruction117 on all sides of religious and social life; and especially began to express itself in that enthusiasm for building which is the mark of all the resurrections of Western Europe. There had notably118 been established at Bologna a magnificent mission house of the Friars Minor; and a vast body of them and their sympathisers surrounded it with a chorus of acclamation. Their unanimity119 had a strange interruption. One man alone in that crowd was seen to turn and suddenly denounce the building as if it had been a Babylonian temple; demanding indignantly since when the Lady {149}Poverty had thus been insulted with the luxury of palaces. It was Francis, a wild figure, returned from his Eastern Crusade; and it was the first and last time that he spoke120 in wrath121 to his children.
A word must be said later about this serious division of sentiment and policy, about which many Franciscans, and to some extent Francis himself, parted company with the more moderate policy which ultimately prevailed. At this point we need only note it as another shadow fallen upon his spirit after his disappointment in the desert; and as in some sense the prelude122 to the next phase of his career, which is the most isolated123 and the most mysterious. It is true that everything about this episode seems to be covered with some cloud of dispute, even including its date; some writers putting it much earlier in the narrative124 than this. But whether or no it was chronologically125 it was certainly logically the culmination126 of the story, and may best be indicated here. I say indicated for it must be a matter of little more than indication; the thing being a mystery both in the higher moral and the more trivial historical sense. Anyhow the conditions of the affair seem to have been these. Francis and a young companion, in the course of their common wandering, came past a great castle all lighted up with the festivities attending a son of the house receiving the honour of knighthood. {150}This aristocratic mansion127, which took its name from Monte Feltro, they entered in their beautiful and casual fashion and began to give their own sort of good news. There were some at least who listened to the saint "as if he had been an angel of God"; among them a gentleman named Orlando of Chiusi, who had great lands in Tuscany, and who proceeded to do St. Francis a singular and somewhat picturesque128 act of courtesy. He gave him a mountain; a thing somewhat unique among the gifts of the world. Presumably the Franciscan rule which forbade a man to accept money had made no detailed129 provision about accepting mountains. Nor indeed did St. Francis accept it save as he accepted everything, as a temporary convenience rather than a personal possession; but he turned it into a sort of refuge for the eremitical rather than the monastic life; he retired130 there when he wished for a life of prayer and fasting which he did not ask even his closest friends to follow. This was Alverno of the Apennines, and upon its peak there rests for ever a dark cloud that has a rim131 or halo of glory.
What it was exactly that happened there may never be known. The matter has been, I believe, a subject of dispute among the most devout students of the saintly life as well as between such students and others of the more secular132 sort. It may be that St. Francis never spoke to a soul on the subject; it would be highly characteristic, {151}and it is certain in any case that he said very little; I think he is only alleged to have spoken of it to one man. Subject however to such truly sacred doubts, I will confess that to me personally this one solitary and indirect report that has come down to us reads very like the report of something real; of some of those things that are more real than what we call daily realities. Even something as it were double and bewildering about the image seems to carry the impression of an experience shaking the senses; as does the passage in Revelations about the supernatural creatures full of eyes. It would seem that St. Francis beheld133 the heavens above him occupied by a vast winged being like a seraph134 spread out like a cross. There seems some mystery about whether the winged figure was itself crucified or in the posture135 of crucifixion, or whether it merely enclosed in its frame of wings some colossal crucifix. But it seems clear that there was some question of the former impression; for St. Bonaventura distinctly says that St. Francis doubted how a seraph could be crucified, since those awful and ancient principalities were without the infirmity of the Passion. St. Bonaventura suggests that the seeming contradiction may have meant that St. Francis was to be crucified as a spirit since he could not be crucified as a man; but whatever the meaning of the vision, the general idea of it is very vivid {152}and overwhelming. St. Francis saw above him, filling the whole heavens, some vast immemorial unthinkable power, ancient like the Ancient of Days, whose calm men had conceived under the forms of winged bulls or monstrous136 cherubim, and all that winged wonder was in pain like a wounded bird. This seraphic suffering, it is said, pierced his soul with a sword of grief and pity; it may be inferred that some sort of mounting agony accompanied the ecstasy137. Finally after some fashion the apocalypse faded from the sky and the agony within subsided138; and silence and the natural air filled the morning twilight139 and settled slowly in the purple chasms140 and cleft141 abysses of the Apennines.
The head of the solitary sank, amid all that relaxation142 and quiet in which time can drift by with the sense of something ended and complete; and as he stared downwards143, he saw the marks of nails in his own hands.
点击
收听单词发音
收听单词发音 |
1
degenerate
|
|
| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
参考例句： |
|
|
|
|
2
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
3
motive
|
|
| n.动机，目的；adv.发动的，运动的 | |
参考例句： |
|
|
|
|
4
reverently
|
|
| adv.虔诚地 | |
参考例句： |
|
|
|
|
5
profess
|
|
| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
参考例句： |
|
|
|
|
6
supplant
|
|
| vt.排挤；取代 | |
参考例句： |
|
|
|
|
7
specially
|
|
| adv.特定地；特殊地；明确地 | |
参考例句： |
|
|
|
|
8
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
9
colossal
|
|
| adj.异常的，庞大的 | |
参考例句： |
|
|
|
|
10
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
11
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
12
curiously
|
|
| adv.有求知欲地；好问地；奇特地 | |
参考例句： |
|
|
|
|
13
sublime
|
|
| adj.崇高的，伟大的；极度的，不顾后果的 | |
参考例句： |
|
|
|
|
14
cardinal
|
|
| n.(天主教的)红衣主教；adj.首要的，基本的 | |
参考例句： |
|
|
|
|
15
creed
|
|
| n.信条；信念，纲领 | |
参考例句： |
|
|
|
|
16
lucidity
|
|
| n.明朗，清晰，透明 | |
参考例句： |
|
|
|
|
17
sham
|
|
| n./adj.假冒(的)，虚伪(的) | |
参考例句： |
|
|
|
|
18
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
19
logician
|
|
| n.逻辑学家 | |
参考例句： |
|
|
|
|
20
riddles
|
|
| n.谜（语）( riddle的名词复数 )；猜不透的难题，难解之谜 | |
参考例句： |
|
|
|
|
21
metaphor
|
|
| n.隐喻，暗喻 | |
参考例句： |
|
|
|
|
22
minor
|
|
| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
参考例句： |
|
|
|
|
23
paradoxes
|
|
| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
参考例句： |
|
|
|
|
24
paradox
|
|
| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
参考例句： |
|
|
|
|
25
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
26
monk
|
|
| n.和尚，僧侣，修道士 | |
参考例句： |
|
|
|
|
27
authoritative
|
|
| adj.有权威的，可相信的；命令式的；官方的 | |
参考例句： |
|
|
|
|
28
allusion
|
|
| n.暗示，间接提示 | |
参考例句： |
|
|
|
|
29
archaic
|
|
| adj.(语言、词汇等)古代的，已不通用的 | |
参考例句： |
|
|
|
|
30
hieroglyphics
|
|
| n.pl.象形文字 | |
参考例句： |
|
|
|
|
31
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
32
interpretations
|
|
| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
参考例句： |
|
|
|
|
33
controversies
|
|
| 争论 | |
参考例句： |
|
|
|
|
34
revolved
|
|
| v.（使）旋转( revolve的过去式和过去分词 )；细想 | |
参考例句： |
|
|
|
|
35
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
36
atheist
|
|
| n.无神论者 | |
参考例句： |
|
|
|
|
37
ethics
|
|
| n.伦理学；伦理观，道德标准 | |
参考例句： |
|
|
|
|
38
beseech
|
|
| v.祈求，恳求 | |
参考例句： |
|
|
|
|
39
literally
|
|
| adv.照字面意义，逐字地；确实 | |
参考例句： |
|
|
|
|
40
brute
|
|
| n.野兽，兽性 | |
参考例句： |
|
|
|
|
41
hood
|
|
| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
参考例句： |
|
|
|
|
42
beseeching
|
|
| adj.恳求似的v.恳求，乞求（某事物）( beseech的现在分词 ) | |
参考例句： |
|
|
|
|
43
brigand
|
|
| n.土匪，强盗 | |
参考例句： |
|
|
|
|
44
disarming
|
|
| adj.消除敌意的，使人消气的v.裁军( disarm的现在分词 )；使息怒 | |
参考例句： |
|
|
|
|
45
generosity
|
|
| n.大度，慷慨，慷慨的行为 | |
参考例句： |
|
|
|
|
46
irrational
|
|
| adj.无理性的，失去理性的 | |
参考例句： |
|
|
|
|
47
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
48
vocation
|
|
| n.职业，行业 | |
参考例句： |
|
|
|
|
49
awaken
|
|
| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
参考例句： |
|
|
|
|
50
platitudes
|
|
| n.平常的话，老生常谈，陈词滥调( platitude的名词复数 )；滥套子 | |
参考例句： |
|
|
|
|
51
quaint
|
|
| adj.古雅的，离奇有趣的，奇怪的 | |
参考例句： |
|
|
|
|
52
parables
|
|
| n.（圣经中的）寓言故事( parable的名词复数 ) | |
参考例句： |
|
|
|
|
53
humiliation
|
|
| n.羞辱 | |
参考例句： |
|
|
|
|
54
communal
|
|
| adj.公有的，公共的，公社的，公社制的 | |
参考例句： |
|
|
|
|
55
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
56
peril
|
|
| n.(严重的)危险；危险的事物 | |
参考例句： |
|
|
|
|
57
collapse
|
|
| vi.累倒；昏倒；倒塌；塌陷 | |
参考例句： |
|
|
|
|
58
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
59
follower
|
|
| n.跟随者；随员；门徒；信徒 | |
参考例句： |
|
|
|
|
60
supercilious
|
|
| adj.目中无人的，高傲的；adv.高傲地；n.高傲 | |
参考例句： |
|
|
|
|
61
superciliousness
|
|
| n.高傲，傲慢 | |
参考例句： |
|
|
|
|
62
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
63
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
64
conversion
|
|
| n.转化，转换，转变 | |
参考例句： |
|
|
|
|
65
ferocious
|
|
| adj.凶猛的，残暴的，极度的，十分强烈的 | |
参考例句： |
|
|
|
|
66
immoral
|
|
| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
参考例句： |
|
|
|
|
67
Moslem
|
|
| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
参考例句： |
|
|
|
|
68
missionaries
|
|
| n.传教士( missionary的名词复数 ) | |
参考例句： |
|
|
|
|
69
martyrs
|
|
| 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） | |
参考例句： |
|
|
|
|
70
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
71
plunging
|
|
| adj.跳进的，突进的v.颠簸( plunge的现在分词 )；暴跌；骤降；突降 | |
参考例句： |
|
|
|
|
72
skull
|
|
| n.头骨；颅骨 | |
参考例句： |
|
|
|
|
73
triumphant
|
|
| adj.胜利的，成功的；狂欢的，喜悦的 | |
参考例句： |
|
|
|
|
74
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
75
appalled
|
|
| v.使惊骇，使充满恐惧( appall的过去式和过去分词)adj.惊骇的；丧胆的 | |
参考例句： |
|
|
|
|
76
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
77
faculty
|
|
| n.才能；学院，系；(学院或系的)全体教学人员 | |
参考例句： |
|
|
|
|
78
landslide
|
|
| n.(竞选中)压倒多数的选票；一面倒的胜利 | |
参考例句： |
|
|
|
|
79
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
80
waggons
|
|
| 四轮的运货马车( waggon的名词复数 )； 铁路货车； 小手推车 | |
参考例句： |
|
|
|
|
81
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
82
precisely
|
|
| adv.恰好，正好，精确地，细致地 | |
参考例句： |
|
|
|
|
83
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
84
bloody
|
|
| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
参考例句： |
|
|
|
|
85
unity
|
|
| n.团结，联合，统一；和睦，协调 | |
参考例句： |
|
|
|
|
86
decency
|
|
| n.体面，得体，合宜，正派，庄重 | |
参考例句： |
|
|
|
|
87
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
88
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
89
deadlock
|
|
| n.僵局，僵持 | |
参考例句： |
|
|
|
|
90
unfamiliar
|
|
| adj.陌生的，不熟悉的 | |
参考例句： |
|
|
|
|
91
persuasion
|
|
| n.劝说；说服；持有某种信仰的宗派 | |
参考例句： |
|
|
|
|
92
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
93
persecuting
|
|
| （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 | |
参考例句： |
|
|
|
|
94
wilful
|
|
| adj.任性的，故意的 | |
参考例句： |
|
|
|
|
95
abruptly
|
|
| adv.突然地，出其不意地 | |
参考例句： |
|
|
|
|
96
Mediterranean
|
|
| adj.地中海的；地中海沿岸的 | |
参考例句： |
|
|
|
|
97
distinguished
|
|
| adj.卓越的，杰出的，著名的 | |
参考例句： |
|
|
|
|
98
stowaways
|
|
| n.偷乘船[飞机]者( stowaway的名词复数 ) | |
参考例句： |
|
|
|
|
99
lumber
|
|
| n.木材，木料；v.以破旧东西堆满；伐木；笨重移动 | |
参考例句： |
|
|
|
|
100
cargo
|
|
| n.(一只船或一架飞机运载的)货物 | |
参考例句： |
|
|
|
|
101
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
102
erratic
|
|
| adj.古怪的，反复无常的，不稳定的 | |
参考例句： |
|
|
|
|
103
moors
|
|
| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
参考例句： |
|
|
|
|
104
torments
|
|
| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
参考例句： |
|
|
|
|
105
besieged
|
|
| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
106
solitary
|
|
| adj.孤独的，独立的，荒凉的；n.隐士 | |
参考例句： |
|
|
|
|
107
ordeal
|
|
| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
参考例句： |
|
|
|
|
108
horde
|
|
| n.群众，一大群 | |
参考例句： |
|
|
|
|
109
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
110
credible
|
|
| adj.可信任的，可靠的 | |
参考例句： |
|
|
|
|
111
graceful
|
|
| adj.优美的，优雅的；得体的 | |
参考例句： |
|
|
|
|
112
compassion
|
|
| n.同情，怜悯 | |
参考例句： |
|
|
|
|
113
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
114
ironic
|
|
| adj.讽刺的，有讽刺意味的，出乎意料的 | |
参考例句： |
|
|
|
|
115
converging
|
|
| adj.收敛[缩]的，会聚的，趋同的v.（线条、运动的物体等）会于一点( converge的现在分词 )；（趋于）相似或相同；人或车辆汇集；聚集 | |
参考例句： |
|
|
|
|
116
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
117
reconstruction
|
|
| n.重建，再现，复原 | |
参考例句： |
|
|
|
|
118
notably
|
|
| adv.值得注意地，显著地，尤其地，特别地 | |
参考例句： |
|
|
|
|
119
unanimity
|
|
| n.全体一致，一致同意 | |
参考例句： |
|
|
|
|
120
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
121
wrath
|
|
| n.愤怒，愤慨，暴怒 | |
参考例句： |
|
|
|
|
122
prelude
|
|
| n.序言，前兆，序曲 | |
参考例句： |
|
|
|
|
123
isolated
|
|
| adj.与世隔绝的 | |
参考例句： |
|
|
|
|
124
narrative
|
|
| n.叙述，故事；adj.叙事的，故事体的 | |
参考例句： |
|
|
|
|
125
chronologically
|
|
| ad. 按年代的 | |
参考例句： |
|
|
|
|
126
culmination
|
|
| n.顶点；最高潮 | |
参考例句： |
|
|
|
|
127
mansion
|
|
| n.大厦，大楼；宅第 | |
参考例句： |
|
|
|
|
128
picturesque
|
|
| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
参考例句： |
|
|
|
|
129
detailed
|
|
| adj.详细的，详尽的，极注意细节的，完全的 | |
参考例句： |
|
|
|
|
130
retired
|
|
| adj.隐退的，退休的，退役的 | |
参考例句： |
|
|
|
|
131
rim
|
|
| n.(圆物的)边，轮缘；边界 | |
参考例句： |
|
|
|
|
132
secular
|
|
| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
参考例句： |
|
|
|
|
133
beheld
|
|
| 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 | |
参考例句： |
|
|
|
|
134
seraph
|
|
| n.六翼天使 | |
参考例句： |
|
|
|
|
135
posture
|
|
| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
参考例句： |
|
|
|
|
136
monstrous
|
|
| adj.巨大的；恐怖的；可耻的，丢脸的 | |
参考例句： |
|
|
|
|
137
ecstasy
|
|
| n.狂喜，心醉神怡，入迷 | |
参考例句： |
|
|
|
|
138
subsided
|
|
| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
参考例句： |
|
|
|
|
139
twilight
|
|
| n.暮光，黄昏；暮年，晚期，衰落时期 | |
参考例句： |
|
|
|
|
140
chasms
|
|
| 裂缝( chasm的名词复数 )； 裂口； 分歧； 差别 | |
参考例句： |
|
|
|
|
141
cleft
|
|
| n.裂缝；adj.裂开的 | |
参考例句： |
|
|
|
|
142
relaxation
|
|
| n.松弛，放松；休息；消遣；娱乐 | |
参考例句： |
|
|
|
|
143
downwards
|
|
| adj./adv.向下的（地），下行的（地） | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |