It had been better for the Prince of India if he had not consented to the intermission graciously suggested by the Emperor. The monk1 with the hollow eyes who had arisen and posed behind his crucifix, like an exorcist, was no other than George Scholarius, whom, for the sake of historical conformity2, we shall from this call Gennadius; and far from availing himself of His Majesty3's permission to retire, that person was observed to pass industriously4 from chair to chair circulating some kind of notice. Of the refreshments5 he would none; his words were few, his manner earnest; and to him, beyond question, it was due that when order was again called, the pleasure the Prince drew from seeing every seat occupied was dashed by the scowling6 looks which met him from all sides. The divining faculty7, peculiarly sharpened in him, apprised8 him instantly of an influence unfriendly to his project--a circumstance the more remarkable9 since he had not as yet actually stated any project.
Upon taking the floor, the Prince placed the large Judean Bible before him opened, and around it his other references, impressing the audience with an idea that in his own view the latter were of secondary importance.
"My Lord, and Reverend Sirs," he began, with a low salutation to the Emperor, "the fulness of the parallel I have run between the Bodhisattwa, Son of Maya, and Jesus Christ, Son of Mary, may lead to a supposition that they were the only Blessed Ones who have appeared in the world honored above men because they were chosen for the Incarnation of the Spirit. In these Scriptures," unrolling the Sutra or Book of the Great Decease--"frequent statements imply a number of Tathagatas or Buddhas11 of irregular coming. In this"--putting a finger on a Chinese King--"time is divided into periods termed Kalpas, and in one place it is said ninety-eight Buddhas illuminated12 one Kalpa [Footnote: EAKIN'S Chinese Buddhism13, 14.]--that is, came and taught as Saviours15. Nor shall any man deny the Spirit manifest in each of them was the same Spirit. They preached the same holy doctrine16, pointed17 out the same road to salvation18, lived the same pure unworldly lives, and all alike made a declaration of which I shall presently speak; in other words, my Lord, the features of the Spirit were the same in all of them.... Here in these rolls, parts of the Sacred Books of the East, we read of Shun19. I cannot fix his days, they were so long ago. Indeed, I only know he must have been an adopted of the Spirit by his leaving behind him the Tao, or Law, still observed among the Chinese as their standard of virtue20.... Here also is the Avesta, most revered21 remains22 of the Magi, from whom, as many suppose, the Wise Men who came up to Jerusalem witnesses of the birth of the new King of the Jews were sent." This too he identified with his finger. "Its teacher is Zarathustra, and, in my faith, the Spirit descended23 upon him and abode24 with him while he was on the earth. The features all showed themselves in him--in his life, his instruction, and in the honors paid him through succeeding generations. His religion yet lives, though founded hundreds of years before your gentle Nazarene walked the waters of Galilee.... And here, O my Lord, is a book abhorred25 by Christians"--he laid his whole hand on the Koran--"How shall it be judged? By the indifferent manner too many of those ready to die defending its divine origin observe it? Alas27! What religion shall survive that test? In the visions of Mahomet I read of God, Moses, the Patriarchs--nay, my Lord, I read of him called the Christ. Shall we not beware lest in condemning28 Mahomet we divest29 this other Bible"--he reverently30 touched the great Eusebian volume--"of some of its superior holiness? He calls himself a Prophet. Can a man prophesy31 except he have in him the light of the Spirit?"
The question awoke the assemblage. A general signing of the Cross was indulged in by the Fathers, and there was groaning32 hard to distinguish from growls33. Gennadius kept his seat, nervously34 playing with his rosary. The countenance35 of the Patriarch was unusually grave. In all his experience it is doubtful if the Prince ever touched a subject requiring more address than this dealing36 with the Koran. He resumed without embarrassment37:
"Now, my Lord, I shall advance a step nearer my real subject. Think not, I pray, that the things I have spoken of the Bodhisattwa, of Shun, of Zarathustra, of Mahomet, likening them in their entertainment of the Spirit to Jesus, was to excite comparisons; such as which was the holiest, which did the most godly things, which is most worthy38 to be accounted the best beloved of the Father; for I come to bury all strife39 of the kind.... I said I had been to the mountain's top; and now, my Lord, did you demand of me to single out and name the greatest of the wonders I thence beheld40, I should answer: Neither on the sea, nor on the land, nor in the sky is there a wonder like unto the perversity41 which impels42 men to invent and go on inventing religions and sects43, and then persecute44 each other on account of them. And when I prayed to be shown the reason of it, I thought I heard a voice, 'Open thine eyes--See!' ... And the first thing given me to see was that the Blessed Ones who went about speaking for the Spirit which possessed45 them were divine; yet they walked the earth, not as Gods, but witnesses of God; asking hearing and belief, not worship; begging men to come unto them as guides sent to show them the only certain way to everlasting46 life in glory--only that and nothing more.... The next thing I saw, a bright light in a white glass set on a dark hill, was the waste of worship men are guilty of in bestowing47 it on inferior and often unworthy objects. When Jesus prayed, it was to our Father in Heaven, was it not?--meaning not to himself, or anything human, or anything less than human.... One other thing I was permitted to see; and the reserving it last is because it lies nearest the proposal I have come a great distance to submit to my Lord and these most reverend brethren in holiness. Every place I have been in which men are not left to their own imaginings of life and religion--in every land and island touched by revelation--a supreme48 God is recognized, the same in qualities--Creator, Protector, Father--Infinite in Power, Infinite in Love--the Indivisible One! Asked you never, my Lord, the object he had in intrusting his revelation to us, and why the Blessed Ones, his Sons in the Spirit, were bid come here and go yonder by stony49 paths? Let me answer with what force is left me. There is in such permissions but one intention which a respectful mind can assign to a being great and good as God--one altar, one worship, one prayer, and He the soul of them. With a flash of his beneficent thought he saw in one religion peace amongst men. Strange--most strange! In human history no other such marvel50! There has been nothing so fruitful of bickering51, hate, murder and war. Such is the seeming, and so I thought, my Lord, until on the mountain's highest peak, whence all concerns lie in view below, I opened my eyes and perceived the wrestling of tongues and fighting were not about God, but about forms, and immaterialities, more especially the Blessed Ones to whom he had intrusted his Spirit. From the Ceylonesian: 'Who is worthy praise but Buddha10?' 'No,' the Islamite answers: 'Who but Mahomet?' And from the Parsee; 'No--Who but Zarathustra?' 'Have done with your vanities,' the Christian26 thunders: 'Who has told the truth like Jesus?' Then the flame of swords, and the cruelty of blows--all in God's name!"
This was bold speaking.
"And now, my Lord," the Prince went on, his appearance of exceeding calmness belied53 only by the exceeding brightness of his eyes, "God wills an end to controversy54 and wars blasphemously55 waged in his name, and I am sent to tell you of it; and for that the Spirit is in me."
Here Gennadius again arose, crucifix in hand.
"I am returned from visiting many of the nations," the Prince continued, nothing daunted56. "They demanded of me a faith broad enough for them to stand upon while holding fast the lesser57 ideas grown up in their consciences; and, on my giving them such a faith, they said they were ready to do the will, but raised a new condition. Some one must move first. 'Go find that one,' they bade me, 'and we will follow after.' In saying now I am ambassador appointed to bring the affair to Your Majesty and Your Majesty's people, enlightened enough to see the will of the Supreme Master, and of a courage to lead in the movement, with influence and credit to carry it peacefully forward to a glorious end, I well know how idle recommendation and entreaty59 are except I satisfy you in the beginning that they have the sanction of Heaven; and thereto now.... I take no honor to myself as author of the faith presented in answer to the demand of the nations. In old cities there are houses under houses, along streets underlying60 streets, and to find them, the long buried, men dig deep and laboriously61; that did I, until in these old Testaments62"--he cast a loving glance at all the Sacred Books--"I made a precious discovery. I pray Your Majesty's patience while I read from them.... This from the Judean Bible: 'And God said unto Moses, I AM THAT I AM: and he said, This shalt thou say unto the children of Israel, I AM hath sent me unto you.' Thus did God, of whom we have no doubt, name himself to one chosen race.... Next from a holy man of China who lived nearly five hundred years before the Christ was born: 'Although any one be a bad man, if he fasts and is collected, he may indeed offer sacrifices unto God.' [Footnote: FABER'S Mind of Mencius]... And from the Avesta, this of the creed63 of the Magi: 'The world is twofold, being the work of Ahura Mazda and Angra Mainyu: all that is good in the world comes from the First Principle (which is God) and all that is bad from the latter (which is Satan). Angra Mainyu invaded the world after it was made by Ahura Mazda and polluted it, but the conflict will some day end.' [Footnote: Sir William Jones.] The First Principle here is God. But most marvellous, because of the comparison it will excite, hearken to this from the same Magian creed: 'When the time is full, a son of the lawgiver still unborn, named Saoshyant, will appear; then Angra Mainyu (Satan) and Hell will be destroyed, men will arise from the dead, and everlasting happiness reign64 over the world.' Here again the Lawgiver is God; but the Son--who is he? Has he come? Is he gone? ... Next, take these several things from the Vedas: 'By One Supreme Ruler is the universe pervaded65, even every world in the whole circle of nature. There is One Supreme Spirit which nothing can shake, more swift than the thought of man. The Primeval Mover even divine intelligence cannot reach; that Spirit, though unmoved, infinitely66 transcends67 others, how rapid soever their course; it is distant from us, yet very near; it pervades68 the whole system of worlds, yet is infinitely beyond it.' [Footnote: Ibid. Vol. XIII.] Now, my Lord, and very reverend sirs, do not the words quoted come to us clean of mystery? Or have you the shadow of a doubt whom they mean, accept and consider the prayer I read you now from the same Vedas: 'O Thou who givest sustenance69 to the world, Thou sole mover of all, Thou who restrainest sinners, who pervadest yon great luminary70 which appearest as the Son of the Creator; hide thy struggling beams and expand thy spiritual brightness that I may view thy most auspicious71, most glorious, real form. OM, remember me, divine Spirit! OM, remember my deeds! Let my soul return to the immortal72 Spirit of God, and then let my body, which ends in ashes, return to dust.' Who is OM? Or is my Lord yet uncertain, let him heed73 this from the Holiest Verse of the Vedas: 'Without hand or foot, he runs rapidly, and grasps firmly; without eyes, he sees; without ears, he hears all; he knows whatever can be known, but there is none who knows him: Him the wise call the Great, Supreme, Pervading74 Spirit.' [Footnote: Sir William Jones. Vol. XIII.] ... Now once more, O my Lord, and I am done with citation75 and argument. Ananda asked the Bodhisattwa what was the Mirror of Truth, and he had this answer: 'It is the consciousness that the elect disciple76 is in this world possessed of faith in Buddha, believing the Blessed One to be the Holy One, the Fully58 Enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the bridler of men's wayward hearts, the Teacher of Gods and men--the Blessed Buddha.' [Footnote: REHYS DAVID'S Buddhist77 Sutras.] Oh, good my Lord, a child with intellect barely to name the mother who bore him, should see and say, Here God is described!" ...
The Prince came to a full stop, and taking a fine silken cloth from a pocket in his gown, he carefully wiped the open pages of the Eusebian Bible, and shut it. Of the other books he made a separate heap, first dusting each of them. The assemblage watched him expectantly. The Fathers had been treated to strange ideas, matter for thought through many days and nights ahead; still each of them felt the application was wanting. "The purpose--give it us--and quickly!" would have been a fair expression of their impatience78. At length he proceeded:
"Dealing with children, my Lord, and reverend sirs," he began, "it is needful to stop frequently, and repeat the things we have said; but you are men trained in argument: wherefore, with respect to the faith asked of me as I have told you by the nations, I say simply it is God; and touching79 his sanction of it, you may wrest52 these Testaments from me and make ashes of them, but you shall not now deny his approval of the Faith I bring you. It is not in the divine nature for God to abjure80 himself. Who of you can conceive him shrunk to so small a measure?"
The dogmatic vehemence81 amazed the listeners.
"Whether this idea of God is broad enough to accommodate all the religions grown up on the earth, I will not argue; for I desire to be most respectful"--thus the speaker went on in his natural manner. "But should you accept it as enough, you need not be at loss for a form in which to put it. 'Master,' the lawyer asked, 'which is the great commandment in the law?' And the Master answered: 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;' and he added: 'This is the first and great commandment.' My Lord, no man else ever invented, nor shall any man ever invent an expression more perfectly82 definitive83 of the highest human duty--the total of doctrine. I will not tell you who the master uttering it was; neither will I urge its adoption84; only if the world were to adopt it, and abide85 by it, there would be an end to wars and rumors86 of war, and God would have his own. If the Church here in your ancient capital were first to accept it, what happiness I should have carrying the glad tidings to the peoples"--
The Prince was not allowed to finish the sentence.
"What do I understand, O Prince, by the term 'total of doctrine'?"
It was the Patriarch speaking.
"Belief in God."
In a moment the assemblage became uproarious, astounding87 the Emperor; and in the midst of the excitement, Gennadius was seen on tip-toe, waving his crucifix with the energy of command.
"Question--a question!" he cried.
Quiet was presently given him.
"In thy total of doctrine, what is Jesus Christ?"
The voice of the Patriarch, enfeebled by age and disease, had been scarcely heard; his rival's penetrated88 to the most distant corner; and the question happening to be the very thought pervading the assemblage, the churchmen, the courtiers, and most of the high officials arose to hear the reply.
In a tone distinct as his interlocutor's, but wholly without passion, the master actor returned:
"A Son of God."
"And Mahomet, the Father of Islam--what is he?"
If the ascetic89 had put the name of Siddartha, the Bodhisattwa, in his second question, his probing had not been so deep, nor the effect so quick and great; but Mahomet, the camel-driver! Centuries of feud90, hate, crimination, and wars--rapine, battles, sieges, massacres91, humiliations, lopping of territory, treaties broken, desecration92 of churches, spoliation of altars, were evoked93 by the name Mahomet.
We have seen it a peculiarity94 of the Prince of India never to forget a relation once formed by him. Now behind Constantine he beheld young Mahommed waiting for him--Mahommed and revenge. If his scheme were rejected by the Greeks, very well--going to the Turks would be the old exchange with which he was familiar, Cross for Crescent. To be sure there was little time to think this; nor did he think it--it appeared and went a glare of light--and he answered:
"He will remain, in the Spirit another of the Sons of God."
Then Gennadius, beating the air with his crucifix: "Liar--impostor-- traitor95! Ambassador of Satan thou! Behind thee Hell uncurtained! Mahomet himself were more tolerable! Thou mayst turn black white, quench96 water with fire, make ice of the blood in our hearts, all in a winking97 or slowly, our reason resisting, but depose98 the pure and blessed Saviour14, or double his throne in the invisible kingdom with Mahomet, prince of liars99, man of blood, adulterer, monster for whom Hell had to be enlarged--that shalt thou never! A body without a soul, an eye its light gone out, a tomb rifled of its dead--such the Church without its Christ! ... Ho, brethren! Shame on us that we are guests in common with this fiend in cunning! We are not hosts to bid him begone; yet we can ourselves begone. Follow me, O lovers of Christ and the Church! To your tents, O Israel!"
The speaker's face was purple with passion; his voice filled the chamber100; many of the monks101 broke from their seats and rushed howling and blindly eager to get nearer him. The Patriarch sat ashy white, helplessly crossing himself. Constantine excellently and rapidly judging what became him as Emperor and host, sent four armed officers to protect the Prince, who held his appointed place apparently102 surprised but really interested in the scene--to him it was an exhibition of unreasoning human nature replying to an old-fashioned impulse of bigotry103.
Hardly were the guards by the table, when Gennadius rushed past going to the door, the schismatics at his heels in a panic. The pulling and hauling, the hurry-skurry of the mad exit must be left to the imagination. It was great enough to frighten thoroughly104 the attendants of the Princess Irene. Directly there remained in the chamber with His Majesty, the attaches of the court, the Patriarch and his adherents105. Then Constantine quietly asked:
"Where is Duke Notaras?"
There was much looking around, but no response.
The countenance of the monarch106 was observed to change, but still mindful, he bade the Dean conduct the Prince to him.
"Be not alarmed, Prince. My people are quick of temper, and sometimes they act hastily. If you have more to say, we are of a mind to hear you to the end."
The Prince could not but admire the composure of his august host. After a low reverence107, he returned:
"Perhaps I tried the reverend Fathers unreasonably108; yet it would be a much greater grief to me if their impatience extended to Your Majesty. I was not alarmed; neither have I aught to add to my discourse109, unless it pleases you to ask of anything in it which may have been left obscure or uncertain."
Constantine signed to the Patriarch and all present to draw nearer.
"Good Dean, a chair for His Serenity110."
In a short time the space in front of the dais was occupied.
"I understand the Prince of India has submitted to us a proposal looking to a reform of our religion," His Majesty said, to the Patriarch; "and courtesy requiring an answer, the violence to which we have just been subjected, and the spirit of insubordination manifested, make it imperative111 that you listen to what I now return him, and with attention, lest a misquotation or false report lead to further trouble.... Prince," he continued, "I think I comprehend you. The world is sadly divided with respect to religion, and out of its divisions have proceeded the mischiefs112 to which you have referred. Your project is not to he despised. It reminds me of the song, the sweetest ear ever listened to--'Peace and good will toward men.' Its adoption, nevertheless, is another matter. I have not power to alter the worship of my empire. Our present Creed was a conclusion reached by a Council too famous in history not to be conspicuously113 within your knowledge. Every word of it is infinitely sacred. It fixed114 the relations between God the Father, Christ the Son, and men to my satisfaction, and that of my subjects. Serenity, do thou say if I may apply the remark to the Church."
"Your Majesty," the Patriarch replied, "the Holy Greek Church can never consent to omit the Lord Jesus Christ from its worship. You have spoken well, and it had been better if the brethren had remained to hear you."
"Thanks, O most venerated--thanks," said the Emperor, inclining his head. "A council having established the creed of the Church," he resumed, to the Prince of India, "the creed is above change to the extent of a letter except by another council solemnly and authoritatively115 convoked116. Wherefore, O Prince, I admit myself wiser of the views you have presented; I admit having been greatly entertained by your eloquence117 and rhetoric118; and I promise myself further happiness and profit in drawing upon the stores of knowledge with which you appear so amply provided, results doubtless of your study and travel--yet you have my answer."
The faculty of retiring his thoughts and feelings deeper in his heart as occasion demanded, was never of greater service to the Prince than now; he bowed, and asked if he had permission to retire; and receiving it, he made the usual prostrations, and began moving backwards119.
"A moment, Prince," said Constantine. "I hope your residence is permanently120 fixed in our capital."
"Your Majesty is very gracious, and I thank you. If I leave the city, it will be to return again, and speedily."
At the door of the palace the Prince found an escort waiting for him, and taking his chair, he departed from Blacherne.
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monk
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| n.和尚，僧侣，修道士 | |
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conformity
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| n.一致，遵从，顺从 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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industriously
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refreshments
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scowling
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| 怒视，生气地皱眉( scowl的现在分词 ) | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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apprised
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| v.告知，通知( apprise的过去式和过去分词 )；评价 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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Buddhas
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| n.佛，佛陀，佛像( Buddha的名词复数 ) | |
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illuminated
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| adj.被照明的；受启迪的 | |
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Buddhism
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| n.佛教（教义） | |
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saviour
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| n.拯救者，救星 | |
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saviours
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| n.救助者( saviour的名词复数 )；救星；救世主；耶稣基督 | |
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doctrine
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| n.教义；主义；学说 | |
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pointed
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| adj.尖的，直截了当的 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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shun
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| vt.避开，回避，避免 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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descended
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abode
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abhorred
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Christian
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alas
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condemning
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divest
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reverently
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prophesy
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groaning
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growls
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| v.（动物）发狺狺声， （雷）作隆隆声( growl的第三人称单数 )；低声咆哮着说 | |
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nervously
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countenance
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dealing
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embarrassment
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worthy
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strife
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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perversity
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impels
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sects
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persecute
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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46
everlasting
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| adj.永恒的，持久的，无止境的 | |
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47
bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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48
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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49
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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50
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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51
bickering
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| v.争吵( bicker的现在分词 )；口角；（水等）作潺潺声；闪烁 | |
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52
wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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53
belied
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| v.掩饰( belie的过去式和过去分词 )；证明（或显示）…为虚假；辜负；就…扯谎 | |
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54
controversy
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| n.争论，辩论，争吵 | |
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55
blasphemously
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daunted
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| 使（某人）气馁，威吓( daunt的过去式和过去分词 ) | |
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57
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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58
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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59
entreaty
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| n.恳求，哀求 | |
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60
underlying
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| adj.在下面的，含蓄的，潜在的 | |
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61
laboriously
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| adv.艰苦地；费力地；辛勤地；（文体等）佶屈聱牙地 | |
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62
testaments
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| n.遗嘱( testament的名词复数 )；实际的证明 | |
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creed
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| n.信条；信念，纲领 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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65
pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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66
infinitely
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| adv.无限地，无穷地 | |
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67
transcends
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| 超出或超越（经验、信念、描写能力等）的范围( transcend的第三人称单数 )； 优于或胜过… | |
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68
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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69
sustenance
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| n.食物，粮食；生活资料；生计 | |
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luminary
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| n.名人，天体 | |
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71
auspicious
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| adj.吉利的；幸运的，吉兆的 | |
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72
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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73
heed
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| v.注意，留意；n.注意，留心 | |
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74
pervading
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| v.遍及，弥漫( pervade的现在分词 ) | |
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citation
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| n.引用，引证，引用文；传票 | |
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disciple
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| n.信徒，门徒，追随者 | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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impatience
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| n.不耐烦，急躁 | |
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touching
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| adj.动人的，使人感伤的 | |
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abjure
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| v.发誓放弃 | |
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81
vehemence
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| n.热切；激烈；愤怒 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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definitive
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| adj.确切的，权威性的；最后的，决定性的 | |
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adoption
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| n.采用，采纳，通过；收养 | |
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85
abide
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| vi.遵守；坚持；vt.忍受 | |
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rumors
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| n.传闻( rumor的名词复数 )；[古]名誉；咕哝；[古]喧嚷v.传闻( rumor的第三人称单数 )；[古]名誉；咕哝；[古]喧嚷 | |
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87
astounding
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| adj.使人震惊的vt.使震惊，使大吃一惊astound的现在分词) | |
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88
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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89
ascetic
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| adj.禁欲的；严肃的 | |
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90
feud
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| n.长期不和；世仇；v.长期争斗；世代结仇 | |
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massacres
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| 大屠杀( massacre的名词复数 )； 惨败 | |
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92
desecration
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| n. 亵渎神圣, 污辱 | |
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93
evoked
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| [医]诱发的 | |
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94
peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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traitor
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| n.叛徒，卖国贼 | |
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96
quench
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| vt.熄灭，扑灭；压制 | |
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97
winking
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| n.瞬眼，目语v.使眼色( wink的现在分词 )；递眼色（表示友好或高兴等）；（指光）闪烁；闪亮 | |
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98
depose
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| vt.免职；宣誓作证 | |
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99
liars
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| 说谎者( liar的名词复数 ) | |
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100
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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101
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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102
apparently
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| adv.显然地；表面上，似乎 | |
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103
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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104
thoroughly
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| adv.完全地，彻底地，十足地 | |
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105
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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106
monarch
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| n.帝王，君主，最高统治者 | |
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107
reverence
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| 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 | |
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108
unreasonably
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| adv. 不合理地 | |
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109
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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110
serenity
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| n.宁静，沉着，晴朗 | |
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111
imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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112
mischiefs
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| 损害( mischief的名词复数 )； 危害； 胡闹； 调皮捣蛋的人 | |
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113
conspicuously
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| ad.明显地，惹人注目地 | |
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114
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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115
authoritatively
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| 命令式地，有权威地，可信地 | |
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116
convoked
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| v.召集，召开（会议）( convoke的过去式和过去分词 ) | |
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117
eloquence
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| n.雄辩；口才，修辞 | |
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118
rhetoric
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| n.修辞学，浮夸之言语 | |
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119
backwards
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| adv.往回地，向原处，倒，相反，前后倒置地 | |
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120
permanently
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| adv.永恒地，永久地，固定不变地 | |
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