While the venerable Chapel1 on the way up the heights of Blacherne was surrounded by the host of kneeling monastics, and the murmur2 of their prayers swept it round about like the sound of moaning breezes, a messenger found the Hegumen of the St. James' with the compliments of the Basileus, and a request that he come forward to a place in front of the door of the holy house. The good man obeyed; so the night long, maugre his age and infirmities, he stayed there stooped and bent3, invoking4 blessings5 upon the Emperor and Empire; for he loved them both; and by his side Sergius lingered dutifully torch in hand. Twelve hours before he had engaged in the service worshipfully as his superior, nor would his thoughts have once flown from the Mystery enacting7; but now--alas, for the inconstancy of youth!--now there were intervals8 when his mind wandered. The round white face of the Princess came again and again looking at him plainly as when in the window of the sedan on the promenade10 between the Bucoleon and the sea. He tried to shut it out; but often as he opened the book of prayers which he carried in common with his brethren, trying to read them away; often as he shook the torch thinking to hide them in the resinous11 smoke, the pretty, melting, importunate12 eyes reappeared, their fascination13 renewed and unavoidable. They seemed actually to take his efforts to get away for encouragement to return. Never on any holy occasion had he been so negligent--never had negligence14 on his part been so obstinate15 and nearly like sin.
Fortunately the night came to an end. A timid thing when first it peeped over the hills of Scutari, the day emboldened16, and at length filled the East, and left of the torches alive on the opposing face of Blacherne only the sticks, the cups, and the streaming smoke. Then the great host stirred, arose, and in a time incredibly brief, silently gave itself back to the city; while the Basileus issued from his solitary17 vigils in the Chapel, and, in a chastened spirit doubtless, sought his couch in one of the gilded18 interiors up somewhere under the Tower of Isaac.
The Hegumen of the St. James', overcome by the unwonted draughts19 upon his scanty20 store of strength, not to mention the exhaustion21 of spirit he had undergone, was carried home in a chair. Sergius was faithful throughout. At the gate of the monastery22 he asked the elder's blessing6.
"Depart not, my son; stay with me a little longer. Thy presence is comforting to me."
The adjuration23 prevailed. Truth was, Sergius wished to set out for Therapia; but banishing25 the face of the little Princess once more, he helped the holy man out of the chair, through the dark-stained gate, down along the passages, to his apartment, bare and penitential as that of the humblest neophyte27 of the Brotherhood28. Having divested29 the superior of his robes, and, gently as he could, assisted him to lay his spent body on the narrow cot serving for couch, he then received the blessing.
"Thou art a good son, Sergius," the Hegumen said, with some cheer. "Thou dost strengthen me. I feel thou art wholly given up to the Master and His religion--nay30, so dost thou look like the Master that when thou art by I fancy it is He caring for me. Thou art at liberty now. I give thee the blessing."
Sergius knelt, received the trembling hands on his bowed head, and kissed them with undissembled veneration31.
"Father," he said, "I beg permission to be gone a few days."
"Whither?"
"Thou knowest I regard the Princess Irene as my little mother. I wish to go and see her."
"At Therapia?"
"Yes, Father."
The Hegumen averted32 his eyes, and by the twitching33 of the fingers clasped upon his breast exposed a trouble at work in the depths of his mind.
"My son," he at length said, "I knew the father of the Princess Irene, and was his sympathizer. I led the whole Brotherhood in the final demand for his liberation from prison. When he was delivered, I rejoiced with a satisfied soul, and took credit for a large part of the good done him and his. It is not to magnify myself, or unduly34 publish my influence that the occurrence is recalled, but to show you how unnatural35 it would be were I unfriendly to his only child. So if now I say anything in the least doubtful of her, set it down to conscience, and a sense of duty to you whom I have received into the fraternity as one sent me specially36 by God.... The life the Princess leads and her manners are outside the sanctions of society. There is no positive wrong in a woman of her degree going about in public places unveiled, and it must be admitted she does it most modestly; yet the example is pernicious in its effect upon women who are without the high qualities which distinguish her; at the same time the habit, even as she illustrates37 it, wears an appearance of defiant38 boldness, making her a subject of indelicate remark--making her, in brief, a topic for discussion. The objection, I grant, is light, being at worst an offence against taste and custom; much more serious is her persistence39 in keeping up the establishment at Therapia. A husband might furnish her an excuse; but the Turk is too near a neighbor--or rather she, a single woman widely renowned40 for beauty, is too tempting41 to the brutalized unbelievers infesting42 the other shore of the Bosphorus. Feminine timidity is always becoming; especially is it so when honor is more concerned than life or liberty. Unmarried and unprotected, her place is in a holy house on the Islands, or here in the city, where, aside from personal safety, she can have the benefit of holy offices. Now rumor43 is free to accuse her of this and that, which charity in multitude and without stint44 is an insufficient45 mantle46 to save her from. They say she prefers guilty freedom to marriage; but no one, himself of account, believes it--the constitution of her household forbids the taint47. They say she avails herself of seclusion48 to indulge uncanonized worship. In plain terms, my son, it is said she is a heretic."
Sergius started and threw up his hands. Not that he was surprised at the charge, for the Princess herself had repeatedly admitted it was in the air against her; but coming from the venerated49 chief of his Brotherhood, the statement, though a hearsay50, sounded so dreadfully he was altogether unprepared for it. Knowing the consequences of heresy51, he was also alarmed for her, and came near betraying himself. How interesting it would be to learn precisely52 and from the excellent authority before him, in what the heresy of the Princess consisted. If there was criminality in her faith, what was to be said of his own?
"Father," he remarked, calmly as possible, "I mind not the other sayings, the reports which go to the Princess' honor--they are the tarnishments which malice53 is always blowing on things white because they are white--but if it be not too trying to your strength, tell me more. Wherein is she a heretic?"
Again, the gaunt fingers of the Hegumen worked nervously55, while his eyes averted themselves.
"How can I satisfy your laudable question, my son, and be brief?" and with the words he brought his look back, resting it on the young man's face. "Give attention, however, and I will try.... I take it you know the Creed56 is the test of orthodoxy, and"--he paused and searched the eyes above his wistfully--"and that it has your unfaltering belief. You know its history, I am sure--at least you know it had issue from the Council of Nicaea over which Constantine, the greatest of ail24 Emperors, condescended57 to preside in person. Never was proceeding58 more perfect; its perfection proved the Divine Mind in its composition; yet, sad to say, the centuries since the august Council have been fruitful of disputes more or less related to those blessed canons, and sadder still, some of the disputes continue to this day. Would to God there was no more to be said of them!"
The good man covered his face with his hands, like one who would shut out a disagreeable sight. "But it is well to inform you, my son, of the questions whose agitation59 has at last brought the Church down till only Heaven can save it from rupture60 and ruin. Oh, that I should live to make the acknowledgment--I who in my youth thought it founded on a rock eternal as Nature itself!... A plain presentation of the subject in contention61 may help you to a more lively understanding of the gravity and untimeliness of the Princess' departure.... First, let me ask if you know our parties by name. Verily I came near calling them factions63, and that I would not willingly, since it is an opprobrious64 term, resort to which would be denunciatory of myself--I being one of them."
"I have heard of a Roman party and of a Greek party; but further, I am so recently come to Constantinople, it would be safer did I take information of you."
"A prudent65 answer, by our most excellent and holy patron!" exclaimed the Hegumen, his countenance66 relaxing into the semblance67 of a smile. "Be always as wise, and the St. James' will bless themselves that thou wert brought to us.... Attend now. The parties are Greek and Roman; though most frequently its enemies speak of the latter as azymites, which you will understand is but a nickname. I am a Romanist; the Brotherhood is all Roman; and we mind not when Scholarius, and his arch-supporter, Duke Notaras, howl azymite at us. A disputant never takes to contemptuous speeches except when he is worsted in the argument."
The moderation of the Hegumen had been thus far singularly becoming and impressive; now a fierce light gleamed in his eyes, and he cried, with a spasmodic clutch of the hands: "We are not of the forsworn! The curse of the perjured68 is not on our souls!"
The intensity69 of his superior astonished Sergius; yet he was shrewd enough to see and appreciate the disclosures of the outburst; and from that moment he was possessed70 of a feeling that the quarrel between the parties was hopelessly past settlement. If the man before him, worn with years, and actually laboring71 for the breath of life, could be so moved by contempt for the enemy, what of his co-partisans? Age is ordinarily a tamer of the passions. Here was an instance in which much contention long continued had counteracted72 the benign73 effect. As a teacher and example, how unlike this Hegumen was to Hilarion. The young man's heart warmed with a sudden yearning74 for the exile of the dear old Lavra whose unfailing sweetness of soul could keep the frigid75 wilderness76 upon the White Lake in summer purple the year round. Never did love of man for man look so lovely; never did it seem so comprehensive and all sufficient! The nearest passion opposition77 could excite in that pure and chastened nature was pity. But here! Quick as the reflection came, it was shut out. There was more to be learned. God help the heretic in the hands of this judge at this time! And with the mental exclamation78 Sergius waited, his interest in the definition of heresy sharpened by personal concern.
"There are five questions dividing the two parties," the Hegumen continued, when the paroxysm of hate was passed. "Listen and I will give them to you in naked form, trusting time for an opportunity to deal with them at large.... First then the Procession of the Holy Ghost. That is, does the Holy Ghost proceed from the Son, or from the Father and the Son? The Greeks say from the Son; the Romans say the Father and the Son being One, the Procession must needs be from both of them conjunctively.... Next the Nicene Creed, as originally published, did undoubtedly80 make the Holy Ghost proceed from the Father alone. The intent was to defend the unity79 of the Godhead. Subsequently the Latins, designing to cast the assertion of the identity of the Spirit of the Father and the Spirit of the Son in a form which they thought more explicit81, planted in the body of the Creed the word filioque, meaning from the Son. This the Greeks declare an unwarranted addition. The Latins, on their part, deny it an addition in any proper sense; they say it is but an explanation of the principle proclaimed, and in justification82 trace the usage from the Fathers, Greek and Latin, and from Councils subsequent to the Nicene.... When we consider to what depths of wrangle83 the two themes have carried the children of God who should be brethren united in love, knowing rivalry84 only in zeal85 for the welfare of the Church, that other subjects should creep in to help widen the already dangerous breach86 has an appearance like a judgment87 of God; yet it would be dealing88 unfairly with you, my son, to deny the pendency of three others in particular. Of these we have first, Shall the bread in the Eucharist be leavened89 or unleavened? About six hundred years ago the Latins began the use of unleavened bread. The Greeks protested against the innovation, and through the centuries arguments have been bandied to and fro in good-natured freedom; but lately, within fifty years, the debate has degenerated90 into quarrel, and now--ah, in what terms suitable to a God-fearing servant can I speak of the temper signalizing the discussion now? Let it pass, let it pass!... We have next a schism91 respecting Purgatory92. The Greeks deny the existence of such a state, saying there are but two places awaiting the soul after death--Heaven and Hell."
Again the Hegumen paused, arrested, as it were, by a return of vindictive93 passion.
"Oh, the schismatics!" he exclaimed. "Not to see in the Latin idea of a third place a mercy of God unto them especially! If only the righteous are admitted to the All Holy Father immediately upon the final separation of body and spirit; if there is no intermediate state for the purgation of such of the baptized as die sodden94 in their sins, what shall become of them?"
Sergius shuddered95, but held his peace.
"Yet another point," the superior continued, ere the ruffle97 in his voice subsided--"another of which the wranglers98 have made the most; for as you know, my son, the Greeks, thinking themselves teachers of all things intellectual, philosophy, science, poetry, art, and especially religion, and that at a period when the Latins were in the nakedness of barbarism, are filled with pride, like empty bottles with air; and because in the light of history their pride is not unreasonable99, they drop the more readily into the designs of the conspirators100 against the Unity of the Church--I speak now of the Primacy. As if power and final judgment were things for distribution amongst a number of equals! As if one body were better of a hundred heads! Who does not know that two wills equally authorized101 mean the absence of all will! Of the foundations of God Chaos102 alone is unorganized; and to such likeness103 Scholarius would reduce Christendom! God forbid! Say so, my son--let me hear you repeat it after me--God forbid:"
With an unction scarcely less fervid104 than his chief's, Sergius echoed the exclamation; whereupon the elder looked at him, and said, with a flush on his face, "I fear I have given rein54 too freely to disgust and abhorrence105. Passion is never becoming in old men. Lest you misjudge me, my son, I shall take one further step in explanation; it will be for you to then justify106 or condemn107 the feeling you have witnessed in me. A deeper wound to conscience, a grosser provocation108 to the divine vengeance109, a perfidy110 more impious and inexcusable you shall never overtake in this life, though you walk in it thrice the years of Noah.... There have been repeated attempts to settle the doctrinal differences to which I have referred. A little more than a hundred years ago--it was in the reign112 of Andronicus III.--one Barlaam, a Hegumen, like myself, was sent to Italy by the Emperor with a proposal of union; but Benedict the Pope resolutely113 refused to entertain the proposition, for the reason that it did not contemplate114 a final arrangement of the question at issue between the Churches. Was he not right?"
"In 1369, John V. Palaeologus, under heavy pressure of the Turks, renewed overtures116 of reconciliation117, and to effectuate his purpose, he even became a Catholic. Then John VI., the late Emperor, more necessitous than his predecessor118, submitted such a presentation to the Papal court that Nicolos of Cusa was despatched to Constantinople to study and report upon the possibilities of a doctrinal settlement and union. In November, 1437, the Emperor, accompanied by Joseph, the Patriarch, Besserion, Archbishop of Nicaea, and deputies empowered to represent the other Patriarchs, together with a train of learned assistants and secretaries, seven hundred in all, set out for Italy in response to the invitation of Eugenius IV, the Pope. Landing at Venice, the Basileus was escorted to Ferrara, where Eugenius received him with suitable pomp. The Council of Basle, having been adjourned120 to Ferrara for the better accommodation of the imperial guest, was opened there in April, 1438. But the plague broke out, and the sessions were transferred to Florence where the Council sat for three years. Dost thou follow me, my son?"
"With all my mind, Father, and thankful for thy painstaking121."
"Nay, good Sergius, thy attention more than repays me.... Observe now the essentials of all the dogmatic questions I named to you as to-day serving the conspiracy122 against the Unity of our beloved Church were settled and accepted at the Council of Florence. The primacy of the Roman Bishop119 was the last to be disposed of, because distinguishable from the other differences by a certain political permeation123; finally it too was reconciled in these words--bear them in memory, I pray, that you may comprehend their full import--'The Holy Apostolic See and Roman Pontiff hold the Primacy over all the world; the Roman Pontiff is the successor of Peter, Prince of Apostles, and he is the true Vicar of Christ, the head of the whole Church, the Father and Teacher of all Christians124.' [Footnote: Addis and Arnold's Catholic Die. 349.] In Italy, 1439--mark you, son Sergius, but a trifle over eleven years ago--the members of the Council from the East and West, the Greeks with the Latins--Emperor, Patriarchs, Metropolitans125, Deacons, and lesser126 dignitaries of whatever title--signed a Decree of Union which we call the Hepnoticon, and into which the above acceptances had been incorporated. I said all signed the decree--there were two who did not, Mark of Ephesus and the Bishop Stauropolis. The Patriarch of Constantinople, Joseph, died during the Council; yet the signatures of his colleagues collectively and of the Emperor perfected the Decree as to Constantinople. What sayest thou, my son? As a student of holy canons, what sayest thou?"
"I am but a student," Sergius replied; "still to my imperfect perception the Unity of the Church was certainly accomplished127."
"In law, yes," said the Hegumen, with difficulty rising to a sitting posture--"yes, but it remained to make the accomplishment128 binding129 on the consciences of the signatories. Hear now what was done. A form of oath was draughted invoking the most awful maledictions on the parties who should violate the decree, and it was sworn to."
"Sworn to?"
"Ay, son Sergius--sworn to by each and all of those attendant upon the Council--from Basileus down to the humblest catechumen inclusive, they took the oath, and by the taking bound their consciences under penalty of the eternal wrath130 of God. I spoke131 of certain ones forsworn, did I not?"
Sergius bowed.
"And worse--I spoke of some whose souls were enduring the curse of the perjured. That was extreme--it was passion--I saw thee shudder96 at it, and I did not blame thee. Hear me now, and thou wilt132 not blame me.... They came home, the Basileus and his seven hundred followers133. Scarcely were they disembarked before they were called to account. The city, assembled on the quay134, demanded of them: 'What have you done with us? What of our Faith? Have you brought us the victory?' The Emperor hurried to his palace; the prelates hung their heads, and trembling and in fear answered: 'We have sold our Faith--we have betrayed the pure sacrifice--we have become Azymites.' [Footnote: Hist. de l'eglise (L'Abbe Rohrbacher), 3d ed. Vol. 22. 30. MICHEL DUCAS.] Thus spake Bessarion; thus Balsamon, Archdeacon and Guardian135 of the Archives; thus Gemiste of Lacedaemon; thus Antoine of Heraclius; thus spake they all, the high and the low alike, even George Scholarius, whom thou didst see marching last night first penitent26 of the Vigils. 'Why did you sign the Decree?' And they answered, 'We were afraid of the Franks.' Perjury136 to impiety137--cowardice to perjury!... And now, son Sergius, it is said--all said--with one exception. Some of the Metropolitans, when they were summoned to sign the Decree, demurred138, 'Without you pay us to our satisfaction we shall not sign.' The silver was counted down to them. Nay, son, look not so incredulous--I was there--I speak of what I saw. What could be expected other than that the venals would repudiate139 everything? And so they did, all save Metrophanes, the Syncelle, and Gregory, by grace of God the present Patriarch. If I speak with heat, dost thou blame me? If I called the recusants forsworn and perjured, thinkest thou the pure in Heaven charged my soul with a sin? Answer as thou lovest the right?"
"My Father," Sergius replied, "the denunciation of impiety cannot be sinful, else I have to unlearn all I have ever been taught; and being the chief Shepherd of an honorable Brotherhood, is it not thy duty to cry out at every appearance of wrong? That His Serenity140, the Patriarch, receives thy acquittal and is notably141 an exception to a recusancy so universal, is comforting to me; to have to cast him out of my admiration142 would be grievous. But pardon me, if from fear thou wilt overlook it, I again ask thee to speak further of the heresy of the Princess Irene."
Sergius, besides standing62 with his back to the door of the cell, was listening to the Hegumen with an absorption of sense so entire that he was unaware143 of the quiet entrance of a third party, who halted after a step or two but within easy hearing.
"The request is timely--most timely," the Hegumen replied, without regarding the presence of the newcomer. "I had indeed almost forgotten the Princess.... With controversies144 such as I have recounted raging in the Church, like wolves in a sheepfold, comes one with new doctrines145 to increase the bewilderment of the flock, how is he to be met? This is what the Princess has done, and is doing."
"Still, Father, you leave me in the dark."
The Hegumen faltered146, but finally said: "Apart from her religious views and novel habits, the Princess Irene is the noblest nature in Byzantium. Were we overtaken by some great calamity147, I should look for her to rise by personal sacrifice into heroism148. In acknowledgment of my fatherly interest in her, she has often entertained me at her palace, and spoken her mind with fearless freedom, leaving me to think her pursued by presentiments149 of a fatality150 which is to try her with terrible demands, and that she is already prepared to submit to them."
"Yes," said Sergius, with an emphatic151 gesture, "there are who live martyrs152 all their days, reserving nothing for death but to bring them their crowns."
The manner of the utterance153, and the thought compelled the Hegumen's notice.
"My son," he said, presently, "thou hast a preacher's power. I wish I foreknew thy future. But I must haste or"--
"Nay, Father, permit me to help you recline again."
And with the words, Sergius helped the feeble body down.
"Thanks, my son," he received, in return, "I know thy soul is gentle."
After a rest the speech was resumed.
"Of the Princess--she is given to the Scriptures154; in the reading, which else would be a praiseworthy usage, she refuses light except it proceed from her own understanding. We are accustomed when in doubt--thou knowest it to be so--to take the interpretations155 of the Fathers; but she insists the Son of God knew what He meant better than any whose good intentions are lacking in the inspirations of the Holy Ghost."
A gleam of pleasure flitted over the listener's countenance.
"So," the Hegumen continued, "she hath gone the length of fabricating a creed for herself, and substituting it for that which is the foundation of the Church--I mean the Creed transmitted to us from the Council of Nicaea."
"Is the substitute in writing, Father?"
"I have read it."
"Then thou canst tell me whence she drew it."
"From the Gospels word and word.... There now--I am too weak to enter into discussion--I can only allude156 to effects."
"Forgive another request"--Sergius spoke hastily--"Have I thy permission, to look at what she hath written?"
"Thou mayst try her with a request; but remember, my son"--the Hegumen accompanied the warning with a menacious glance--"remember proselyting is the tangible157 overt111 act in heresy which the Church cannot overlook.... To proceed. The Princess' doctrines are damnatory of the Nicene; if allowed, they would convert the Church into a stumbling-block in the way of salvation158. They cannot be tolerated.... I can no more--the night was too much for me. Go, I pray, and order wine and food. To-morrow--or when thou comest again--and delay not, for I love thee greatly--we will return to the subject."
Sergius saw the dew gathering159 on the Hegumen's pallid160 forehead, and observed his failing voice. He stooped, took the wan9 hand from the laboring breast, and kissed it; then turning about quickly to go for the needed restoration, he found himself face to face with the young Greek whom he rescued from Nilo in the encounter on the wall.
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chapel
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| n.小教堂，殡仪馆 | |
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murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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invoking
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| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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enacting
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| 制定（法律），通过（法案）( enact的现在分词 ) | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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wan
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| (wide area network)广域网 | |
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promenade
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| n./v.散步 | |
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resinous
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| adj.树脂的，树脂质的，树脂制的 | |
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importunate
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| adj.强求的；纠缠不休的 | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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negligence
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| n.疏忽，玩忽，粗心大意 | |
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obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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emboldened
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| v.鼓励，使有胆量( embolden的过去式和过去分词 ) | |
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solitary
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gilded
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| a.镀金的，富有的 | |
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draughts
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| n. <英>国际跳棋 | |
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scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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monastery
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| n.修道院，僧院，寺院 | |
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adjuration
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ail
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banishing
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penitent
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neophyte
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brotherhood
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divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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veneration
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| n.尊敬，崇拜 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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33
twitching
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| n.颤搐 | |
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34
unduly
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| adv.过度地，不适当地 | |
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35
unnatural
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| adj.不自然的；反常的 | |
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36
specially
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| adv.特定地；特殊地；明确地 | |
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37
illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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38
defiant
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| adj.无礼的，挑战的 | |
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39
persistence
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| n.坚持，持续，存留 | |
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40
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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41
tempting
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| a.诱人的, 吸引人的 | |
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42
infesting
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| v.害虫、野兽大批出没于( infest的现在分词 )；遍布于 | |
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43
rumor
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| n.谣言，谣传，传说 | |
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44
stint
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| v.节省，限制，停止；n.舍不得化，节约，限制；连续不断的一段时间从事某件事 | |
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45
insufficient
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| adj.(for，of)不足的，不够的 | |
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46
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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47
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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48
seclusion
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| n.隐遁，隔离 | |
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49
venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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50
hearsay
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| n.谣传，风闻 | |
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51
heresy
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| n.异端邪说；异教 | |
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52
precisely
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| adv.恰好，正好，精确地，细致地 | |
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53
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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54
rein
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| n.疆绳，统治，支配；vt.以僵绳控制，统治 | |
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55
nervously
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| adv.神情激动地，不安地 | |
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56
creed
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| n.信条；信念，纲领 | |
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57
condescended
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| 屈尊，俯就( condescend的过去式和过去分词 )； 故意表示和蔼可亲 | |
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58
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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59
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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60
rupture
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| n.破裂；(关系的)决裂；v.(使)破裂 | |
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61
contention
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| n.争论，争辩，论战；论点，主张 | |
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62
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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63
factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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64
opprobrious
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| adj.可耻的，辱骂的 | |
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65
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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66
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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67
semblance
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| n.外貌，外表 | |
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68
perjured
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| adj.伪证的，犯伪证罪的v.发假誓，作伪证( perjure的过去式和过去分词 ) | |
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69
intensity
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| n.强烈，剧烈；强度；烈度 | |
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70
possessed
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| adj.疯狂的；拥有的，占有的 | |
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71
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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72
counteracted
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| 对抗，抵消( counteract的过去式 ) | |
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73
benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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74
yearning
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| a.渴望的；向往的；怀念的 | |
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75
frigid
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| adj.寒冷的，凛冽的；冷淡的；拘禁的 | |
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76
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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77
opposition
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| n.反对，敌对 | |
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78
exclamation
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| n.感叹号，惊呼，惊叹词 | |
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79
unity
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| n.团结，联合，统一；和睦，协调 | |
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80
undoubtedly
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| adv.确实地，无疑地 | |
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81
explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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82
justification
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| n.正当的理由；辩解的理由 | |
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83
wrangle
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| vi.争吵 | |
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84
rivalry
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| n.竞争，竞赛，对抗 | |
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85
zeal
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| n.热心，热情，热忱 | |
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86
breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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87
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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88
dealing
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| n.经商方法，待人态度 | |
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89
leavened
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| adj.加酵母的v.使（面团）发酵( leaven的过去式和过去分词 )；在…中掺入改变的因素 | |
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90
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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91
schism
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| n.分派，派系，分裂 | |
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92
purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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93
vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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94
sodden
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| adj.浑身湿透的；v.使浸透；使呆头呆脑 | |
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95
shuddered
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| v.战栗( shudder的过去式和过去分词 )；发抖；（机器、车辆等）突然震动；颤动 | |
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96
shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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97
ruffle
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| v.弄皱，弄乱；激怒，扰乱；n.褶裥饰边 | |
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98
wranglers
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| n.争执人( wrangler的名词复数 )；在争吵的人；（尤指放马的）牧人；牛仔 | |
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99
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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100
conspirators
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| n.共谋者，阴谋家( conspirator的名词复数 ) | |
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101
authorized
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| a.委任的，许可的 | |
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102
chaos
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| n.混乱，无秩序 | |
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103
likeness
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| n.相像，相似（之处） | |
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104
fervid
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| adj.热情的；炽热的 | |
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105
abhorrence
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| n.憎恶；可憎恶的事 | |
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106
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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107
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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108
provocation
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| n.激怒，刺激，挑拨，挑衅的事物，激怒的原因 | |
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109
vengeance
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| n.报复，报仇，复仇 | |
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110
perfidy
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| n.背信弃义，不忠贞 | |
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111
overt
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| adj.公开的，明显的，公然的 | |
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112
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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113
resolutely
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| adj.坚决地，果断地 | |
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114
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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115
assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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116
overtures
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| n.主动的表示，提议；（向某人做出的）友好表示、姿态或提议( overture的名词复数 )；（歌剧、芭蕾舞、音乐剧等的）序曲，前奏曲 | |
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117
reconciliation
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| n.和解，和谐，一致 | |
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118
predecessor
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| n.前辈，前任 | |
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119
bishop
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| n.主教，（国际象棋）象 | |
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120
adjourned
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| （使）休会， （使）休庭( adjourn的过去式和过去分词 ) | |
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121
painstaking
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| adj.苦干的；艰苦的，费力的，刻苦的 | |
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122
conspiracy
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| n.阴谋，密谋，共谋 | |
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123
permeation
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| 渗入，透过 | |
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124
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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125
metropolitans
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| n.大都会的( metropolitan的名词复数 )；大城市的；中心地区的；正宗的 | |
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126
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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127
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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128
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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129
binding
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| 有约束力的，有效的，应遵守的 | |
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130
wrath
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| n.愤怒，愤慨，暴怒 | |
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131
spoke
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| 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 | |
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132
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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133
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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134
quay
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| n.码头，靠岸处 | |
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135
guardian
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| n.监护人；守卫者，保护者 | |
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136
perjury
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| n.伪证；伪证罪 | |
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137
impiety
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| n.不敬；不孝 | |
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138
demurred
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| v.表示异议，反对( demur的过去式和过去分词 ) | |
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139
repudiate
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| v.拒绝，拒付，拒绝履行 | |
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140
serenity
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| n.宁静，沉着，晴朗 | |
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141
notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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142
admiration
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| n.钦佩，赞美，羡慕 | |
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143
unaware
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| a.不知道的，未意识到的 | |
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144
controversies
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| 争论 | |
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145
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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146
faltered
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| （嗓音）颤抖( falter的过去式和过去分词 )； 支吾其词； 蹒跚； 摇晃 | |
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147
calamity
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| n.灾害，祸患，不幸事件 | |
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148
heroism
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| n.大无畏精神，英勇 | |
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149
presentiments
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| n.（对不祥事物的）预感( presentiment的名词复数 ) | |
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150
fatality
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| n.不幸，灾祸，天命 | |
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151
emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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152
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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153
utterance
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| n.用言语表达，话语，言语 | |
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154
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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155
interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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156
allude
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| v.提及，暗指 | |
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157
tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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158
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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159
gathering
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| n.集会，聚会，聚集 | |
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160
pallid
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| adj.苍白的，呆板的 | |
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