Corrupting5 Influence of Pagan Water-Worship.
The work of corrupting Christianity went forward systematically6, as though an enemy planned to undermine its fundamental truths and ruin the Church through internal errors. When allegorical methods had shorn the Bible of authority, and pushed God, as represented in his word, far away from men, the next important step was to corrupt1 the developing Church by a false standard of membership, thus planting a sure seed of decay in its heart. In New Testament7 Christianity, baptism—submersion in water—was the outward symbol of a new spiritual life, beginning through faith and repentance8. As such it had a specific meaning,[72] and from the earliest times formed the door to membership in the Christian communities. He who accepted Christ as the Messiah, testified such acceptance by being “buried with him in baptism.” This was the sign of an inward purity which entitled the believer to a place in the community, and to the fellowship of “those who believed.”
It was not the agent by which purity was produced, nor the source from which the new spiritual life sprung. All this was changed by introducing the pagan idea. The materials for such a corrupting process were fully9 developed in the pagan world.
Various forms of baptism, and the doctrine10 of baptismal regeneration, were common characteristics of pagan religion before the birth of Christ.
The pagan water-worship cult11 is secondary only to sun-worship, in age and extent. Its native home was in the East, but it appears in all periods and on both hemispheres. It had two phases: water as an object of worship, and as a means of inspiration; and water used in religious ceremonies to produce spiritual purity. These phases often mingle12 with each other.
This reverence13 for water, and faith in its cleansing14 efficacy, arose from the idea that it was permeated15 by the divine essence, from which it had supernatural power to enlighten and purify the soul,[73] without regard to the spiritual state of the candidate. This doctrine of baptismal regeneration was transferred to Christianity before the close of the second century, and through it the Church was filled rapidly with baptized but unconverted pagans.
Sun-worship and water-worship were closely united in the pagan cultus, as they were in the corrupted16 Christian baptism. For instance, one fountain noted17 by Jamblicus is described thus, by Bryant:
“From this history of the place we may learn the purport18 of the name by which this oracular place was called. Colophon is Col-Oph-On, Tumulus Dei Solis Pythonis, and corresponds with the character given. The river into which this fountain ran was sacred, and named Halesus; it was called Anelon, An-El-On, Fons Dei Solis. Halesus is composed of well known titles of the same God.”[62]
The following are the words of Jamblicus:
“It is acknowledged then by all men that the oracle19 in Colophon gives its answers through the medium of water. For there is a fountain in a subterranean20 dwelling21 from which the prophetess drinks; and on certain established nights after many sacred rites23 have been previously24 performed, and she has drunk of the fountain, she delivers oracles25, but is not visible to those that are present. That this water, therefore, is prophetic is from hence manifest.[74] But how it becomes so, this, according to the proverb, is not for every man to know. For it appears as if a certain prophetic spirit pervaded26 through the water. This is not, however, in reality the case. For a divine nature does not pervade27 through its participants in this manner, according to interval28 and division, but comprehends, as it were, externally, and illuminates29 the fountain, and fills it from itself with a prophetic power. For the inspiration which the water affords is not the whole of that which proceeds from a divine power, but the water itself only prepares us, and purifies our luciform spirit, so that we may be able to receive the divinity; while in the meantime, there is a presence of divinity prior to this, and illuminating30 from on high.”[63]
Of another oracle Jamblicus says:
“The prophet woman too, in Branchid?, whether she holds in her hand a wand, which was at first received from some God, and becomes filled with a divine splendor31, or whether seated on an axis32, she predicts future events, or dips her feet, or the border of her garment in the water, or receives the God by imbibing33 the vapor34 of the water; by all these she becomes adapted to partake externally of the God.”[64]
Jamblicus also states that baths were a part of the preparation for being thus inspired. The same combination is shown by Virgil, in the following:
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“He started up, and viewing the rising beams of the ethereal sun, in his hollow palms with pious35 form he raised water from the river, and poured forth36 to heaven these words: ‘Ye nymphs, ye Laurentine nymphs, whence rivers have their origin; and Thou, O Father Tiber, with thy sacred river, receive ?neas and defend him at length from dangers. In whatever source thy lake contains thee, compassionate37 to our misfortunes, from whatever soil thou springest forth most beauteous, hornbearing river, monarch38 of the Italian streams, ever shalt thou be honored with my veneration39, ever with my offerings. O grant us thy present aid, and by nearer aid confirm thy divine oracles.’”[65]
Ovid, describing the feast of Pales, held in May, exhibits the same combination of sun and water-worship:
“Often in truth have I leaped over the fires placed in three rows, and the dripping bough40 of laurel has flung the sprinkled waters.... Shepherd, purify the full sheep at the beginning of twilight41, let the water first sprinkle them, and let the broom made of twigs42 sweep the ground.... Protect thou alike the cattle, and those who tend the cattle, and let all harm fly afar, repelled43 from my stalls. Let that happen which I pray for, and may we at the close of the year offer cakes of goodly size to Pales, the mistress of the shepherds. With these words must the goddess be propitiated44; turning to the East, do you repeat these words three times, and in the running stream thoroughly45 wash your hands.”[66]
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In another place Ovid tells us of Deucalion and Pyrrha, resolving to seek the sacred oracles, in prayer, at the temple of the goddess Themis; he says:
“There is no delay; together they repair to the waters of Cephissus, though not yet clear, yet now cutting their wonted channel. Then when they had sprinkled the waters poured on their clothes and their heads, they turn their steps to the temple of the sacred goddess, the roof of which was defiled46 with foul47 moss48, and whose altars were standing49 without fires.”[67]
The same combination appears among the Persians. Herodotus, describing the crossing of the Hellespont by Xerxes on his way to the invasion of Greece, says:
“That day they made preparations for the passage over; and on the following they waited for the sun, as they wished to see it rising, in the meantime burning all sorts of perfumes on the bridges, and strewing50 the road with myrtle branches. When the sun rose, Xerxes, pouring a libation into the sea out of a golden cup, offered up a prayer to the sun, that no such accident might befall him as would prevent him from subduing51 Europe, until he had reached its utmost limits. After having prayed, he threw the cup into the Hellespont, and a golden bowl and a Persian sword, which they call acinace. But I cannot determine with certainty, whether he dropped these things into the sea as an offering to the sun, or whether he repented[77] of having scourged52 the Hellespont and presented these gifts to the sea as a compensation.”[68]
Purity Sought through Baptism.
The pagan conception that water produced spiritual purity was expressed in many ways. Juvenal describes the custom of Roman women who sought to expiate53 their sins, committed in licentious54 revelries, as follows:
“She will break the ice and plunge55 into the river in the depth of winter, or dip three times in the Tiber at early dawn, and bathe her timid head in its very eddies56, and thence emerging, will crawl on bending knees, naked and shivering, over the whole field of the haughty57 kings [the Campus Martius]. If white Io command, she will go to the extremity58 of Egypt, and bring back water fetched from scorching60 Meroe, to sprinkle on the temple of Isis, that rears itself hard by the sheep-fold. For she believes that the warning is given her by the voice of the goddess herself.”[69]
Mithraic and Gnostic Baptism.
The conception that water cleansed62 from sin was a prominent feature in Mithraicism and in gnosticism. King, who is authority on all gnostic questions, says:
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“In my account of Mithraicism, notice has been taken of the very prominent part that sacraments for the remission of sin play in the ceremonial of that religion; the following extracts from the grand Gnostic text-book will serve to show how the same notions, (and probably forms) were transferred to the service of Gnosticism.
“‘Baptism Remitting63 Sins.’—(Pistis-Sophia) (298).
“‘Then came forth Mary and said: Lord, under what form do baptisms remit59 sins? I have heard thee saying that the Ministers of Contentions64 (?ριδα?οι)[70] follow after the soul, bearing witness against it of all the sins that it hath committed, so that they may convict it in the judgments67. Now, therefore, Lord, do the mysteries of Baptism blot68 out the sins that be in the hands of the Receivers of Contention65, so that they shall utterly69 forget the same? Now, therefore, Lord, tell us in what form they remit sins; for we desire to know them thoroughly. Then the Saviour70 answered and said: Thou hast well spoken; of truth those Ministers are they that testify against all sins, for they abide71 constantly in the places of judgment66, laying hold upon the souls, convicting all the souls of sinners who have not received the mystery, and they keep them fast in chaos72 tormenting73 them. But these contentious74 ones cannot pass over chaos so as to enter into the courses that be above chaos; in order to convict the souls therefore receiving the mysteries, it is not lawful75 for them to force so as to drag them down into chaos, where the Contentious Receivers may convict them. But the souls of such as have not received the mysteries, these[79] do they desire and hail into chaos; whereas the souls that have received the mysteries, they have no means of convicting, seeing that they cannot get out of their own place, and even if they did come forth, they could not stop those souls, neither shut them up in their chaos. Hearken, therefore, I will declare to you in truth in what form the mystery of Baptism remitteth sins. If the souls when yet living in the world have been sinful, the Contentious Receivers verily do come, that they may bear witness of all the sins they have committed, but they can by no means come forth out of the regions of chaos, so as to convict the soul in the places of judgment that be beyond chaos. But the counterfeit76 of the spirit testifies against all the sins of the soul, in order to convict it in the places of judgment that be beyond chaos. Not only doth it testify, but also sets a seal upon all the sins of the soul, so as to print them firmly upon the soul, that all the Rulers of the judgment place of the sinners may know that it is the soul of a sinner, and likewise know the number of sins which it hath committed from the seals that the counterfeit of the spirit hath imprinted77 upon it, so that they may punish the soul according to the number of its sins; this is the manner in which they treat the soul of a sinner. (300) Now, therefore, if any one hath received the mysteries of Baptism, those mysteries become a great fire, exceeding strong and wise, so as to burn up all the sins; and the Fire entereth into the soul secretly, so that it may consume within it all the sins which the counterfeit of the spirit hath printed there. Likewise it entereth into the body secretly, that it may pursue all its pursuers, and divide them into parts—for it pursueth within the body, the counterfeit of the spirit, and Fate—so[80] that it may divide them apart from the Power and the Soul, and place them in one part of the body—so that the fire separates the counterfeit of the spirit, Fate, and the Body into one portion, and the Soul and the Power into another portion. The mystery of Baptism remaineth in the middle of them, so that it may perpetually separate them, so that it may purge78 and cleanse61 them in order that they may not be polluted by Matter. Now, therefore, Mary, this is the manner whereby the mystery of Baptism remitteth sins and all transgressions79.
(301) “‘And when the Saviour had thus spoken, he said to his disciples80: Do ye understand in what manner I speak with you? Then came forth Mary saying: Of a truth, Lord, I perceive in reality all the things that thou hast said. Touching81 this matter of the Remission of Sins, thou speaketh aforetime to us in a parable82, saying: I am come to bring fire upon the earth, nay83 more; let it burn as much as I please. And, again thou hast set it forth openly, saying: I have a baptism wherewith I will baptize and how shall I endure until it be accomplished84? Ye think that I am come to bring peace upon the earth? By no means so, but dissension, which I am come to bring. For from this time forth there shall be five in one house; three shall be divided against two, and two against three. This, Lord, is the word that thou speakest openly. But concerning the word that thou spakest: I am come to bring fire upon the earth, and let it burn so much as I please; in this thou hast spoken of the mystery of Baptism in the world, and let it burn as much as thou pleasest for to consume all the sins of the soul, that it may purge them away. And again thou hast shewn the same forth openly, saying: I have a baptism wherewith I will[81] baptize, and how shall I endure until it be accomplished? The which is this: Thou wilt85 not tarry in the world until the baptisms be accomplished to purify all the perfect souls. And again what thou spakest unto us aforetime: “Do ye suppose I am come to bring peace upon earth,” etc. (302) This signifieth the mystery of Baptism which thou hast brought into the world, because it hath brought about dissension in the body of the world, because it hath divided the Counterfeit of the spirit, the Body, and the Fate thereof, into one party, and the Soul and the Power into the other party. The same is, “There shall be three against two, and two against three.” And when Mary had spoken these things the Saviour said: Well done thou spiritual one in the pure light, this is the interpretation86 of my saying.’”[71]
The opinion of Simon Magus, a representative Gnostic, concerning baptism is expressed by King thus:
“The Kabbalists, or Jewish Gnostics, like Simon Magus, found a large portion of apostolic teaching in accordance with their own, and easily grafted87 upon it so much as they liked. Again the Divine power of working miracles possessed88 by the Apostles and their successors, naturally attracted the interest of those whose chief mystery was the practice of magic. Simon the Magician was considered by the Samaritans to be ‘the great Power of God’; he was attracted by the miracles wrought89 by the Apostles, and no doubt he sincerely ‘believed’—that is, after his own fashion. His notion of Holy Baptism was probably[82] an initiation90 into a new mystery, with a higher Gnosis than he possessed before, and by which he hoped to be endued91 with higher powers; and so likewise many of those who were called Gnostic Heretics by the Christian Fathers, were not Christians92 at all, only they adopted so much of the Christian doctrine as accorded with their system.”[72]
Baptism of Blood.
The importance which the sun-worship cult attached to baptism is further shown in the baptism of blood, which formed a prominent feature in the Mithraic system of atonement and spiritual enlightenment. This is commented upon by King as follows:
“The ‘Taurobolia,’ or Baptism of Blood, during the later ages of the Western Empire, held the foremost place, as the means of purification from sin, however atrocious. Prudentius has left a minute description of this horrid93 rite22, in which the person to be regenerated94, being stripped of his clothing, descended96 into a pit, which was covered with planks97 pierced full of holes; a bull was slaughtered98 upon them whose hot blood, streaming down through these apertures99 (after the fashion of a shower-bath) thoroughly drenched100 the recipient102 below. The selection of the particular victim proves this ceremony in connection with the Mithraic, which latter, as Justin says, had a ‘baptism for the remission of Sins’; and the Bull being in that religion the recognized emblem103 of life, his blood necessarily constituted the most effectual laver of regeneration. No more conclusive104 evidence of[83] the value then attached to the Taurobolia can be adduced, than the fact mentioned by Lampridius that the priest-emperor Heliogabalus thought it necessary to submit to its performance; and a pit, constructed for the purpose as late as the fourth century, has lately been discovered within the sacred precincts of the Temple at Eleusis, the most holy spot in all Greece.”[73]
Baptism at Death, and for the Dead.
The following throws light upon the pagan origin of baptism as a saving act, at death, and after death. Describing the nature of the mystic formul? which the Gnostics used, King says:
“The motive105 for placing in the coffin106 of the defunct107 illuminato these ‘words of power’ graven on scrolls108 of lead, plates of bronze, the gems109 we are considering, and doubtless to an infinitely110 greater extent on more perishable111 materials, derives113 much light from the description Epiphanius gives of the ceremony whereby the Heracleonit? prepared their dying brother for the next world. They sprinkled his head with water, mingled114 with oil, and opobalsamum, repeating at the same time the form of words used by the Marcosians in baptism, in order that his Inner Man, thus provided, might escape the vigilance of the Principalities and Powers whose domains115 he was about to traverse, and mount up unseen by any to the Pleroma from which he had originally descended. Their priests therefore instructed the dying man that as he came before these Powers he was to address them in the following words: ‘I, the son from the Father, the Father[84] pre-existing, but the son in the present time, am come to behold116 all things, both of others and of my own, and things not altogether of others, but belonging unto Achamoth (Wisdom) who is feminine, and hath created them for herself. But I declare my own origin from the Pre-existing One, and I am going back unto my own from which I have descended.’ By the virtue117 of these words he will elude118 the Powers and arrive at the Demiurgus in the eighth sphere, whom again he must thus address: ‘I am a precious vessel119, superior to the female power who made thee, inasmuch as thy mother knoweth not her own origin, whereas I know myself, and I know whence I am; and I invoke120 the Incorruptible Wisdom who is in the father and in the mother of your mother who hath no father—nay, not even a male consort121, but being a female sprung from a female that created thee, though she herself knows not her mother, but believes herself to exist alone. But I invoke the mother.’ At this address the Demiurgus is struck with confusion (as well he might be) and forced to acknowledge the baseness of his origin; whereupon the inner man of the Gnostic casts off his bondage122 as well as his own angel or soul, which remains123 with the Demiurgus for further use, and ascends124 still higher into his proper place.”[74]
We shall find that this pagan conception became very prominent in the early Church. The “being baptized for the dead,” of which Paul speaks, and which was much practised after the second century, sprang from this source; also delaying baptism until the moment of death.
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Baptism and Serpent-Worship.
The serpent worshippers formed a prominent branch of the Gnostics, if they were not the originators of the system. Water-worship was a special and fundamental idea in their creed125. Witness the following from King.
“The well-informed and temperate126 Hippolytus, writing at the most flourishing period of these transitional theosophies, thus opens his actual ‘Refutation of All Heresies,’ and his Fifth Book with the description ‘of that sect127 which hath dared to boast the Serpent as the author of their religion, as they prove by certain arguments wherewith he hath inspired them. On this account the apostles and priests of this creed have been styled “Naaseni,” from “Naas” the Hebrew word for serpent; but subsequently they entitled themselves “The Gnostics,” because they alone understood the deep things of religion. Out of this sect sprung many other teachers, who, by diversifying128 the original doctrines129 through inventions of their own, became the founders130 of new systems.’ Further on he has a passage bearing immediately upon this subject. ‘This Naas is the only thing they worship, for which reason they are called “Naaseni,” (i. e., Ophites, or Serpent-worshippers). From this same word Naas, they pretend that all the temples (ναο?) under Heaven derive112 the name. And unto this Naas are dedicated132 every rite, ceremony, mystery, that is; in short, not one rite can be found under Heaven into which this Naas does not enter. For they say the Serpent signifies the element Water; and with Thales of Miletus contend that nothing in the[86] Universe can subsist133 without it, whether of things mortal or immortal134, animate135 or inanimate. All things are subject unto him; and he is good, and hath all good things within himself as in the horn of a unicorn136, so that he imparts beauty and perfection unto all that is, inasmuch as he pervades137 all things, as flowing out of Eden, and divided into four heads.... This Naas is the “water above the firmament” and likewise “the living water” spoken of by the Saviour. Unto this Water all Nature is drawn138, and attracts out of the same whatever is analogous139 to its own nature, each thing after its own kind, with more avidity than the loadstone draws the iron, the ray of the sea-hawk, gold, or amber140 straws. Then they go on to boast: We are the Spiritual, who have drawn our own portion out of the living water of the Euphrates that flows through the midst of Babylon; and who have entered in through the True Gate, the which is Jesus the Blessed. And we of all men are the only Christians in the Third Gate, celebrating the Mystery, being anointed with the ineffable141 ointment142 out of the horn, like David, not out of the earthen vessel, like Saul who conversed143 with the Evil Spirit of carnal concupiscence.’”[75]
The conception of water as a life-producing agent appears prominently in the religion of the Egyptians. They associated it with Osiris, the[87] life-producing god of the sun. Speaking of this King says:
“The symbols of the same worship have been to some extent explained by persons writing at a time when they were still a living though fast expiring language. Of such writers the most valuable is Plutarch, who in his curious treatise144 De Iside et Osiride, has given the meaning of several of these symbols, and, as it would appear, upon very good authority. According to him, Isis sometimes signifies the Moon, in which sense she is denoted by a Crescent: sometimes the Earth as fecundated by the waters of the Nile. For this reason water, as the seed of Osiris, was carried in a vase in the processions in honor of this goddess.”[76]
James Bonwick, F.R.G.S., says:
“The baptism of Egypt is known by the hieroglyphic145 terms of ‘waters of purification.’ In Egypt, as in Peru, the water so used in immersion146 absolutely cleansed the soul, and the person was said to be regenerated. The water itself was holy, and the place was known, as afterwards by the Eastern Christians, by the name of holy bath. The early Christians called it being ‘brought anew into the world.’ The ancients always gave a new name at baptism, which custom was afterwards followed by moderns. The Mithraic font for the baptism of ancient Persians is regarded as of Egyptian origin. Augustine may, then, well say that ‘in many sacrilegious rites of idols147, persons are reported to be baptized.’”[77]
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The Sacred Nile.
Pagan water-worship everywhere was closely associated with sacred rivers. Hardwick speaks of the Nile as follows:
“As the Nile, for instance, was a sacred river and as such was invoked148 in the Egyptian hymns149 among the foremost of the national gods, whatever bore directly on the culture of the soil, and the succession of the crops in every district of the Nile valley, was enforced among the duties claimed from husbandmen by that divinity. To brush its sacred surface with the balance bucket at a forbidden time was a crime equal in atrocity150 to that of reviling151 the face of a king or of a father.”[78]
Water-Worship in India.
Sir Monier-Williams describes water-worship in India as follows:
“Rivers as sources of fertility and purification were at an early date invested with a sacred character. Every great river was supposed to be permeated with the divine essence, and its waters held to cleanse from all moral guilt152 and contamination, and as the Ganges was the most majestic153, so it soon became the holiest and most sacred of all rivers. No sin was too heinous154 to be removed, no character too black to be washed clean by its waters. Hence the countless155 temples with flights of steps lining156 its banks; hence the array of priests, called ‘Sons of the Ganges,’ sitting on the edge of its streams, ready to aid the ablutions of conscience-stricken bathers, and stamp[89] them as whitewashed157 when they emerge from its waters. Hence also the constant traffic carried on in transporting Ganges water in small bottles to all parts of the country.”[79]
Sacred wells abound158 in India, especially in and around the city of Benares. Mr. Williams describes some of these as follows. The one first noted is said to be sacred, because when a certain temple was destroyed by the Mohammedans the outraged159 god took refuge in this well; thus it became a sacred shrine160. Mr. Williams says:
“Thither, therefore, a constant throng161 of worshippers continually resort, bringing with them offerings of flowers, rice and other grain, which they throw into the water thirty or forty feet below the ground. A Brahman is perpetually employed in drawing up the putrid162 liquid, the smell or rather stench of which, from incessant163 admixture of decaying flowers and vegetable matter, makes the neighborhood almost unbearable164. This he pours with a ladle into the hands of the expectant crowds, who either drink it with avidity, or sprinkle it reverentially over their persons. A still more sacred well, called the Manikarnika, situated165 on one of the chief Ghats leading to the Ganges, owes its origin, in popular belief, to the fortunate circumstance that one of Siva’s earrings166 happened to fall on the spot. This well is near the surface and quite exposed to view. It forms a small quadrangular pool, not more than three feet deep. Four flights of steps on the four sides lead to the water, the disgusting foulness167 of which, in the[90] estimation of countless pilgrims, vastly enhances its efficacy for the removal of sin. The most abandoned criminals journey from distant parts of India to the margin168 of this sacred pool. There they secure the services of Brahmans, appointed to the duty, and descending169 with them into the water are made to repeat certain texts and mutter certain mystic formul?, the meaning of which they are wholly unable to understand. Then, while in the act of repeating the words put into their mouths, they eagerly immerse their entire persons beneath the offensive liquid. The longed-for dip over, a miraculous170 transformation171 is the result; for the foul water has cleansed the still fouler172 soul. Few Hindus venture to doubt that the most depraved sinner in existence may thus be converted into an immaculate saint, worthy173 of being translated at once to the highest heaven of the god of Benares.
“But to return to the temple of Visvesvara. I found when I visited it a constant stream of worshippers passing in and out. In fact, Siva, in his character of the lord of the universe, is the supreme174 deity175 of Benares. Not that the pilgrims are prohibited from worshipping at the shrines176 of other gods, but that Siva is here paramount177, and claims the first homage178. Yet this supreme god has no image; he is represented by a plain conical stone, to wit, the Linga or symbol of male generative power. The method of performing worship in this great central and confessedly typical temple of Hinduism, appeared to me very remarkable179 in its contrast with all Christian ideas of the nature of worship. All that each worshipper did was to bring Ganges water with him, in a small metal vessel, and pour the water over the stone Linga; at the same time ringing one of the bells hanging from the roof,[91] to attract the god’s attention towards himself, bowing low in obeisance180 and muttering a few texts, with the repetition of the god’s name. In this way the god’s symbol was kept perpetually deluged181 with water, while the crowds who passed in and out lingered for a time close to the shrine, talking to each other in loud tones. Nor did any idea of irreverence182 seem to be attached to noisy vociferation in the interior of the sanctuary183 itself. Nor was any objection made to an unbeliever, like myself, approaching and looking inside; whereas in the south of India I was strictly184 excluded from all the avenues to the inner Linga sanctuaries185.[80] In the courts adjacent to the Linga were other shrines dedicated to various deities186, and in a kind of cloister187 or gallery which encircled the temple, were thousands of stone Lingas crowded together carelessly, and apparently188 only intended as votive offerings. I noticed the coil of a serpent carved around one or two of the most conspicuous189 symbols of male generative energy, and the combination appeared to be very significant and instructive.”[81]
In another work Mr. Williams says:
“Passing on to the worship of water, especially running water, it is to be observed that river-water is everywhere throughout India held to be instinct with divinity. It is not merely holy, it is especially pervaded by the divine essence. We must, however, be careful to distinguish between the mere190 sacredness of either fire or water, and their worship as mere personal deities. In Rig-Veda, X., 30, X., 9, VII., 47, and other passages of the Veda, the Waters are personified, deified and honored as goddesses,[92] and called the Mothers of earth. In X., 17, 10, their purifying power, and in VI., 50, 7, their healing power, is celebrated191. They cleanse their worshippers from sin and untruthfulness (I., 6, 22, 23).... The river Sarasvati—called the purifier in Rig-Veda, I., 3, 10—was to the earlier Hindus what the Ganges was to the later. She was instinct with divinity, and her influence permeated the writers of the Vedic hymns. Sometimes she is identified with the Vedic goddess, vac, speech, and invoked as the patroness of Science.”[82]
The confluence192 of the Ganges with the Jumna and Sarasvati is one of the most hallowed spots in India. Many other rivers are held as being especially sacred. The river Narboda is deemed by some to surpass all others. The mere sight of it cleanses193 the soul from all guilt. It makes all other waters sacred for thirty miles northward194 and eighteen southward. The banks of all the chief rivers in India are considered holy ground from their source to the sea. Pilgrimages, which continue for six years, are undertaken, the pilgrim going down one bank of the Ganges, and returning by another. Many hardships are incidental to such pilgrimages, but are counted light, and the greater the difficulties the greater the resultant merit.
In a still later work, Sir Williams describes the present baptismal custom in Thibet and Mongolia, as follows:
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“It is noticeable that a kind of baptism is practised in Tibet and Mongolia. It is usual to sprinkle children with consecrated195 water, or even to immerse them entirely197 on the third or tenth day after birth. This is called Khrus-sol (according to J?schke). The priest consecrates198 the water by reciting some formula, while candles and incense199 are burning. He then dips the child three times, blesses it, and gives it a name. After performing the ceremony he draws up the infant’s horoscope. Then, as soon as the child can walk and talk, a second ceremony takes place, when prayers are said for its happy life, and an amulet200 or little bag is hung around its neck, filled with spells and charms against evil spirits and diseases.”[83]
Other writers support the foregoing, though Sir Williams is too high an authority to need confirmation201. Alabaster202 says:
“Baptism was a religious rite from very ancient times, the Brahmins holding that if any one who had sinned went to the banks of the Ganges and saying: ‘I will not sin again,’ plunged203 into the stream, he would rise to the surface free of sin, all his sins floating away with the water; hence it is called baptism, or the rite of washing off offences, so that they floated away. Sometimes where any one was sick unto death, his relatives would place him by the river, and give him water to drink, and pour water over him till he died, believing that he would thus die holy and go to heaven.”[84]
[94]
Mr. Wilkins says:
“Dasahara: this festival commemorates204 the descent of the Ganges from heaven to earth, and is called Dasahara, because bathing at this season is said to remove all the sins committed in ten births, i. e., during ten different lives. This is a most interesting ceremony. Thousands upon thousands of the people bring their offerings of flowers, fruits and grain to the river-side, and then enter the sacred stream. It is a thing worthy of note that although in many places men and women bathe together, the men having simply a cloth around their loins, and the women often having the upper part of their bodies exposed, I have never seen the slightest impropriety of gestures on these occasions. In some festivals, as previously noticed, the grossest impropriety of language and gesture are freely indulged in: but at bathing festivals I have never noticed anything indecent. It is proper to bathe in the Ganges, for those who live near enough; but other rivers may take the place of the Ganges, and legends have been manufactured to show that their virtues205 are even greater than those of the Ganges; if there is no river convenient, then a tank can be substituted.”[85]
Modern Buddhistic Baptism.
The modern water-worship connected with Buddhism206 is described by Sir Monier-Williams in his latest book[86] as follows:
[95]
“In Burmah, where a good type of southern Buddhism is still to be found, the New Year’s festival might suitably be called a ‘water festival.’ It has there so little connection with the increase of the New Year’s light that it often takes place as late as the early half of April.[87] It is, however, a movable feast, the date of which is regularly fixed207 by the astrologers of Mandalay, who ‘make intricate calculations based on the position of various constellations208.’ The object is to determine on what precise day the king of the Naths will descend95 upon the earth and inaugurate the new year. When the day arrives all are on the watch, and just at the right moment, which invariably occurs at midnight, a cannon209 is fired off, announcing the descendant of the Nath king upon earth. Forthwith (according to Mr. Scott) men and women sally out of their houses, carrying pots full of water, consecrated by fresh leaves and twigs of a sacred tree, repeat a formal prayer, and pour out the water on the ground. At the same time all who have guns of any kind discharge them, so as to greet the new year with as much noise as possible.
“Then, ‘with the first glimmer210 of light’ all take jars full of fresh water and carry them off to the nearest monastery211. First they present them to the monks212, and then proceed to bathe the images. This work is usually done by the women of the party, ‘who reverently213 clamber up’ and empty their goblets214 of water over the placid215 features of the Buddhas216 and Bodhisattvas. Then begins the Saturnalia. All along the road are urchins217 with squirts and syringes, with which they have been furtively218 practising for the last few days. The skill thus acquired is exhibited by the accuracy of their aim. Cold streams of water catch[96] the ears of the passers-by. Young men and girls salute219 one another with the contents of jars and goblets. Shouts of merriment are heard in every quarter. Before breakfast every one is soaked, but no one thinks of changing his garments, for the weather is warm and ‘water is everywhere.’ The girls are the most enthusiastic, as they generally go in bands and carry copious220 reservoirs along with them; ‘unprotected males’ are soon routed. Then a number of ‘zealous people’ go down to the river, wade221 into the water knee-deep, splash about, and drench101 one another till they are tired. No one escapes. For three days no one likes to be seen with dry clothes. The wetting is a compliment.”[88]
“In Tibet there is a water festival in the seventh or eighth month (about our August and September). At this festival the Lamas go in procession to rivers and lakes and consecrate196 the waters by benediction222 or by throwing in offerings. Huts and tents are erected223 on the banks, and people bathe and drink to wash away their sins. It concludes with dancing, buffoonery, and masquerading.”[89]
Lydia Maria Child thus describes
Baptism among the Hindus:
“Water is supposed to cleanse the soul and guard from evil. When a child is born priests sprinkle it, and sprinkle the dwelling, and all the inmates224 of the house bathe. They do this from an idea that it keeps off evil spirits. People perform ablutions before they eat; and priests purify themselves with water, accompanied with prayers, on innumerable occasions. When a man is dying, Brahmins hasten to plunge him into a river, believing that the departing soul may be thus freed from impurities225 before it quits the body. Some rivers are deemed more peculiarly[97] holy and efficacious than others, such as the Ganges, the Indus, and the Chrishna; the water of the Ganges is used on all the most solemn occasions. Images of the deities are washed with it, and Brahmins are sprinkled with it, when inducted into the priestly office. Happy above other men is he who is drowned in that sacred stream. Once in twelve years the waters of Lake Cumbhacum are supposed to be gifted with power to cleanse from all sin. As this period approaches, Brahmins send messengers in every direction to announce when the great day of ablution will take place. The shores are crowded with a vast multitude of men, women, and children from far and near. They plunge, at a signal from the officiating Brahmin, and in the universal rush many a one is suffocated226 or has his limbs broken. Water from the Ganges is kept in the temples, and when the people are dying they often send from a great distance to obtain some of it. Before devotees put their feet into a river they wash their hands and utter a prayer.”[90]
These witnesses show us that water-worship and baptism, the water being variously employed, by immersion, sprinkling, pouring, etc., has formed a prominent feature in Oriental paganism from the earliest time until now. It passed from the Orient to Greece and Rome. Perhaps the stream from Egypt was an independent one, which came from the south. Before considering the immediate131 contact of pagan water-worship with early Christianity, it is necessary to note its existence outside of the Orient and Egypt.
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1
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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corruption
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| n.腐败，堕落，贪污 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Buddhistic
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| adj.佛陀的，佛教的 | |
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corrupting
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| （使）败坏( corrupt的现在分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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systematically
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| adv.有系统地 | |
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testament
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| n.遗嘱；证明 | |
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repentance
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| n.懊悔 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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doctrine
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| n.教义；主义；学说 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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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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cleansing
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| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
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permeated
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| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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noted
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| adj.著名的，知名的 | |
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purport
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| n.意义，要旨，大要；v.意味著，做为...要旨，要领是... | |
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oracle
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| n.神谕，神谕处，预言 | |
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subterranean
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| adj.地下的，地表下的 | |
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dwelling
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| n.住宅，住所，寓所 | |
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rite
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| n.典礼，惯例，习俗 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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previously
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| adv.以前，先前（地） | |
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oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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pervade
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| v.弥漫，遍及，充满，渗透，漫延 | |
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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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illuminates
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| v.使明亮( illuminate的第三人称单数 )；照亮；装饰；说明 | |
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illuminating
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| a.富于启发性的，有助阐明的 | |
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splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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axis
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| n.轴，轴线，中心线；坐标轴，基准线 | |
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imbibing
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| v.吸收( imbibe的现在分词 )；喝；吸取；吸气 | |
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vapor
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| n.蒸汽，雾气 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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forth
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| adv.向前；向外，往外 | |
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compassionate
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| adj.有同情心的，表示同情的 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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veneration
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| n.尊敬，崇拜 | |
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bough
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| n.大树枝，主枝 | |
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twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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42
twigs
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| 细枝，嫩枝( twig的名词复数 ) | |
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repelled
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| v.击退( repel的过去式和过去分词 )；使厌恶；排斥；推开 | |
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propitiated
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| v.劝解，抚慰，使息怒( propitiate的过去式和过去分词 ) | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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46
defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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47
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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48
moss
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| n.苔，藓，地衣 | |
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49
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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50
strewing
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| v.撒在…上( strew的现在分词 )；散落于；点缀；撒满 | |
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51
subduing
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| 征服( subdue的现在分词 )； 克制； 制服； 色变暗 | |
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52
scourged
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| 鞭打( scourge的过去式和过去分词 )； 惩罚，压迫 | |
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53
expiate
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| v.抵补，赎罪 | |
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54
licentious
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| adj.放纵的，淫乱的 | |
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55
plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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56
eddies
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| （水、烟等的）漩涡，涡流( eddy的名词复数 ) | |
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57
haughty
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| adj.傲慢的，高傲的 | |
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58
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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59
remit
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| v.汇款，汇寄；豁免（债务），免除（处罚等） | |
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60
scorching
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| adj. 灼热的 | |
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61
cleanse
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| vt.使清洁，使纯洁，清洗 | |
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62
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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63
remitting
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| v.免除（债务），宽恕( remit的现在分词 )；使某事缓和；寄回，传送 | |
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64
contentions
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| n.竞争( contention的名词复数 )；争夺；争论；论点 | |
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contention
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| n.争论，争辩，论战；论点，主张 | |
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66
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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67
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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68
blot
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| vt.弄脏（用吸墨纸）吸干；n.污点，污渍 | |
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69
utterly
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| adv.完全地，绝对地 | |
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70
saviour
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| n.拯救者，救星 | |
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71
abide
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| vi.遵守；坚持；vt.忍受 | |
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72
chaos
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| n.混乱，无秩序 | |
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73
tormenting
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| 使痛苦的，使苦恼的 | |
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contentious
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| adj.好辩的，善争吵的 | |
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75
lawful
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| adj.法律许可的，守法的，合法的 | |
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76
counterfeit
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| vt.伪造，仿造；adj.伪造的，假冒的 | |
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imprinted
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| v.盖印（imprint的过去式与过去分词形式） | |
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78
purge
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| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
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79
transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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80
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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81
touching
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| adj.动人的，使人感伤的 | |
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82
parable
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| n.寓言，比喻 | |
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83
nay
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| adv.不；n.反对票，投反对票者 | |
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84
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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85
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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87
grafted
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| 移植( graft的过去式和过去分词 )； 嫁接； 使（思想、制度等）成为（…的一部份）； 植根 | |
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88
possessed
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| adj.疯狂的；拥有的，占有的 | |
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89
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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90
initiation
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| n.开始 | |
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91
endued
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| v.授予，赋予（特性、才能等）( endue的过去式和过去分词 ) | |
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92
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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93
horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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94
regenerated
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| v.新生，再生( regenerate的过去式和过去分词 ) | |
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95
descend
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| vt./vi.传下来，下来，下降 | |
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96
descended
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| a.为...后裔的，出身于...的 | |
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97
planks
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| （厚）木板( plank的名词复数 )； 政纲条目，政策要点 | |
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98
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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99
apertures
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| n.孔( aperture的名词复数 )；隙缝；（照相机的）光圈；孔径 | |
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100
drenched
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| adj.湿透的；充满的v.使湿透( drench的过去式和过去分词 )；在某人（某物）上大量使用（某液体） | |
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drench
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| v.使淋透，使湿透 | |
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102
recipient
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| a.接受的,感受性强的 n.接受者,感受者,容器 | |
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103
emblem
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| n.象征，标志；徽章 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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105
motive
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| n.动机，目的；adv.发动的，运动的 | |
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106
coffin
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| n.棺材，灵柩 | |
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107
defunct
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| adj.死亡的；已倒闭的 | |
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108
scrolls
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| n.（常用于录写正式文件的）纸卷( scroll的名词复数 )；卷轴；涡卷形（装饰）；卷形花纹v.（电脑屏幕上）从上到下移动（资料等），卷页( scroll的第三人称单数 )；（似卷轴般）卷起；（像展开卷轴般地）将文字显示于屏幕 | |
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109
gems
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| growth； economy； management； and customer satisfaction 增长 | |
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110
infinitely
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| adv.无限地，无穷地 | |
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111
perishable
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| adj.（尤指食物）易腐的，易坏的 | |
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112
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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113
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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114
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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115
domains
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| n.范围( domain的名词复数 )；领域；版图；地产 | |
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116
behold
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| v.看，注视，看到 | |
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117
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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118
elude
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| v.躲避，困惑 | |
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119
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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120
invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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121
consort
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| v.相伴；结交 | |
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122
bondage
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| n.奴役，束缚 | |
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123
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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124
ascends
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| v.上升，攀登( ascend的第三人称单数 ) | |
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125
creed
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| n.信条；信念，纲领 | |
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126
temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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127
sect
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| n.派别，宗教，学派，派系 | |
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128
diversifying
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| v.使多样化，多样化( diversify的现在分词 )；进入新的商业领域 | |
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129
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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130
founders
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| n.创始人( founder的名词复数 ) | |
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131
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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132
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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133
subsist
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| vi.生存，存在，供养 | |
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134
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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135
animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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136
unicorn
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| n.(传说中的)独角兽 | |
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137
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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138
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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139
analogous
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| adj.相似的；类似的 | |
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140
amber
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| n.琥珀；琥珀色；adj.琥珀制的 | |
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141
ineffable
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| adj.无法表达的，不可言喻的 | |
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142
ointment
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| n.药膏，油膏，软膏 | |
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143
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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144
treatise
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| n.专著；(专题)论文 | |
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145
hieroglyphic
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| n.象形文字 | |
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146
immersion
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| n.沉浸；专心 | |
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147
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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148
invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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149
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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150
atrocity
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| n.残暴，暴行 | |
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151
reviling
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| v.辱骂，痛斥( revile的现在分词 ) | |
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152
guilt
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| n.犯罪；内疚；过失，罪责 | |
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153
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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154
heinous
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| adj.可憎的，十恶不赦的 | |
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155
countless
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| adj.无数的，多得不计其数的 | |
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156
lining
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| n.衬里，衬料 | |
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157
whitewashed
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| 粉饰，美化，掩饰( whitewash的过去式和过去分词 ) | |
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158
abound
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| vi.大量存在；(in，with)充满，富于 | |
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159
outraged
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| a.震惊的，义愤填膺的 | |
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160
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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161
throng
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| n.人群，群众；v.拥挤，群集 | |
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162
putrid
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| adj.腐臭的；有毒的；已腐烂的；卑劣的 | |
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163
incessant
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| adj.不停的，连续的 | |
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164
unbearable
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| adj.不能容忍的；忍受不住的 | |
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165
situated
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| adj.坐落在...的，处于某种境地的 | |
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166
earrings
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| n.耳环( earring的名词复数 )；耳坠子 | |
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167
foulness
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| n. 纠缠, 卑鄙 | |
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168
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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169
descending
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| n. 下行 adj. 下降的 | |
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170
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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171
transformation
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| n.变化；改造；转变 | |
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172
fouler
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| adj.恶劣的( foul的比较级 )；邪恶的；难闻的；下流的 | |
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173
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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174
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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175
deity
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| n.神，神性；被奉若神明的人(或物) | |
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176
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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177
paramount
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| a.最重要的，最高权力的 | |
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178
homage
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| n.尊敬，敬意，崇敬 | |
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179
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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180
obeisance
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| n.鞠躬，敬礼 | |
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181
deluged
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| v.使淹没( deluge的过去式和过去分词 )；淹没；被洪水般涌来的事物所淹没；穷于应付 | |
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182
irreverence
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| n.不尊敬 | |
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183
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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184
strictly
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| adv.严厉地，严格地；严密地 | |
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185
sanctuaries
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| n.避难所( sanctuary的名词复数 )；庇护；圣所；庇护所 | |
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186
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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187
cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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188
apparently
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| adv.显然地；表面上，似乎 | |
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189
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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190
mere
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| adj.纯粹的；仅仅，只不过 | |
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191
celebrated
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| adj.有名的，声誉卓著的 | |
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192
confluence
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| n.汇合，聚集 | |
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193
cleanses
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| 弄干净，清洗( cleanse的第三人称单数 ) | |
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194
northward
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| adv.向北；n.北方的地区 | |
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195
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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196
consecrate
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| v.使圣化，奉…为神圣；尊崇；奉献 | |
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197
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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198
consecrates
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| n.把…奉为神圣，给…祝圣( consecrate的名词复数 )；奉献v.把…奉为神圣，给…祝圣( consecrate的第三人称单数 )；奉献 | |
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199
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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200
amulet
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| n.护身符 | |
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201
confirmation
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| n.证实，确认，批准 | |
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202
alabaster
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| adj.雪白的；n.雪花石膏；条纹大理石 | |
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203
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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204
commemorates
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| n.纪念，庆祝( commemorate的名词复数 )v.纪念，庆祝( commemorate的第三人称单数 ) | |
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205
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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206
Buddhism
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| n.佛教（教义） | |
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207
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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208
constellations
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| n.星座( constellation的名词复数 )；一群杰出人物；一系列（相关的想法、事物）；一群（相关的人） | |
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209
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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210
glimmer
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| v.发出闪烁的微光；n.微光，微弱的闪光 | |
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211
monastery
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| n.修道院，僧院，寺院 | |
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212
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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213
reverently
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| adv.虔诚地 | |
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214
goblets
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| n.高脚酒杯( goblet的名词复数 ) | |
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215
placid
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| adj.安静的，平和的 | |
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216
Buddhas
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| n.佛，佛陀，佛像( Buddha的名词复数 ) | |
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217
urchins
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| n.顽童( urchin的名词复数 )；淘气鬼；猬；海胆 | |
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218
furtively
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| adv. 偷偷地, 暗中地 | |
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219
salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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220
copious
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| adj.丰富的，大量的 | |
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221
wade
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| v.跋涉，涉水；n.跋涉 | |
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222
benediction
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| n.祝福；恩赐 | |
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223
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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224
inmates
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| n.囚犯( inmate的名词复数 ) | |
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225
impurities
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| 不纯( impurity的名词复数 )； 不洁； 淫秽； 杂质 | |
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226
suffocated
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| （使某人）窒息而死( suffocate的过去式和过去分词 )； （将某人）闷死； 让人感觉闷热； 憋气 | |
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