There are many incidents in the New Testament1 which might be taken as starting points in tracing a close analogy between the phenomenal events which are associated with the early days of Christianity, and those which have perplexed4 the world in connection with modern Spiritualism. Most of us are prepared to admit that the lasting5 claims of Christianity upon the human race are due to its own intrinsic teachings, which are quite independent of those wonders which can only have had a use in startling the solid complacence of an unspiritual race, and so directing their attention violently to this new system of thought. Exactly the same may be said of the new revelation. The exhibitions of a force which is beyond human experience and human guidance is but a method of calling attention. To repeat a simile6 which has been used elsewhere, it is the humble7 telephone bell which heralds8 the all-important message. In the case of Christ, the Sermon on the Mount was more than many miracles. In the case of this new development, the messages from beyond are more than any phenomena2. A vulgar mind might make Christ's story seem vulgar, if it insisted upon loaves of bread and the bodies of fish. So, also, a vulgar mind may make psychic9 religion vulgar by insisting upon moving furniture or tambourines10 in the air. In each case they are crude signs of power, and the essence of the matter lies upon higher planes.
It is stated in the second chapter of the Acts of the Apostles, that they, the Christian3 leaders, were all "with one accord" in one place. "With one accord" expresses admirably those sympathetic conditions which have always been found, in psychic circles, to be conducive11 of the best results, and which are so persistently12 ignored by a certain class of investigators13. Then there came "a mighty14 rushing wind," and afterwards "there appeared cloven tongues like unto fire and it sat upon each of them." Here is a very definite and clear account of a remarkable15 sequence of phenomena. Now, let us compare with this the results which were obtained by Professor Crookes in his investigation17 in 1873, after he had taken every possible precaution against fraud which his experience, as an accurate observer and experimenter, could suggest. He says in his published notes: "I have seen luminous18 points of light darting19 about, sitting on the heads of different persons" and then again:
"These movements, and, indeed, I may say the same of every class of phenomena, are generally preceded by a peculiar20 cold air, sometimes amounting to a decided21 wind. I have had sheets of paper blown about by it. . . ." Now, is it not singular, not merely that the phenomena should be of the same order, but that they should come in exactly the same sequence, the wind first and the lights afterwards? In our ignorance of etheric physics, an ignorance which is now slowly clearing, one can only say that there is some indication here of a general law which links those two episodes together in spite of the nineteen centuries which divide them. A little later, it is stated that "the place was shaken where they were assembled together." Many modern observers of psychic phenomena have testified to vibration23 of the walls of an apartment, as if a heavy lorry were passing. It is, evidently, to such experiences that Paul alludes24 when he says: "Our gospel came unto you not in word only, but also in power." The preacher of the New Revelation can most truly say the same words. In connection with the signs of the pentecost, I can most truly say that I have myself experienced them all, the cold sudden wind, the lambent misty25 flames, all under the mediumship of Mr. Phoenix26, an amateur psychic of Glasgow. The fifteen sitters were of one accord upon that occasion, and, by a coincidence, it was in an upper room, at the very top of the house.
In a previous section of this essay, I have remarked that no philosophical27 explanation of these phenomena, known as spiritual, could be conceived which did not show that all, however different in their working, came from the same central source. St. Paul seems to state this in so many words when he says: "But all these worketh that one and the selfsame spirit, dividing to every man severally as he will." Could our modern speculation28, forced upon us by the facts, be more tersely29 stated? He has just enumerated30 the various gifts, and we find them very close to those of which we have experience. There is first "the word of wisdom," "the word of knowledge" and "faith." All these taken in connection with the Spirit would seem to mean the higher communications from the other side. Then comes healing, which is still practised in certain conditions by a highly virile31 medium, who has the power of discharging strength, losing just as much as the weakling gains, as instanced by Christ when He said: "Who has touched me? Much virtue32" (or power) "has gone out of me." Then we come upon the working of miracles, which we should call the production of phenomena, and which would cover many different types, such as apports, where objects are brought from a distance, levitation33 of objects or of the human frame into the air, the production of lights and other wonders. Then comes prophecy, which is a real and yet a fitful and often delusive34 form of mediumship—never so delusive as among the early Christians35, who seem all to have mistaken the approaching fall of Jerusalem and the destruction of the Temple, which they could dimly see, as being the end of the world. This mistake is repeated so often and so clearly that it is really not honest to ignore or deny it. Then we come to the power of "discerning the spirits," which corresponds to our clairvoyance36, and finally that curious and usually useless gift of tongues, which is also a modern phenomenon. I can remember that some time ago I read the book, "I Heard a Voice," by an eminent37 barrister, in which he describes how his young daughter began to write Greek fluently with all the complex accents in their correct places. Just after I read it I received a letter from a no less famous physician, who asked my opinion about one of his children who had written a considerable amount of script in mediaeval French. These two recent cases are beyond all doubt, but I have not had convincing evidence of the case where some unintelligible38 signs drawn39 by an unlettered man were pronounced by an expert to be in the Ogham or early Celtic character. As the Ogham script is really a combination of straight lines, the latter case may be taken with considerable reserve.
Thus the phenomena associated with the rise of Christianity and those which have appeared during the present spiritual ferment40 are very analogous41. In examining the gifts of the disciples42, as mentioned by Matthew and Mark, the only additional point is the raising of the dead. If any of them besides their great leader did in truth rise to this height of power, where life was actually extinct, then he, undoubtedly43, far transcended44 anything which is recorded of modern mediumship. It is clear, however, that such a power must have been very rare, since it would otherwise have been used to revive the bodies of their own martyrs45, which does not seem to have been attempted. For Christ the power is clearly admitted, and there are little touches in the description of how it was exercised by Him which are extremely convincing to a psychic student. In the account of how He raised Lazarus from the grave after he had been four days dead—far the most wonderful of all Christ's miracles—it is recorded that as He went down to the graveside He was "groaning46." Why was He groaning? No Biblical student seems to have given a satisfactory reason. But anyone who has heard a medium groaning before any great manifestation47 of power will read into this passage just that touch of practical knowledge, which will convince him of its truth. The miracle, I may add, is none the less wonderful or beyond our human powers, because it was wrought48 by an extension of natural law, differing only in degree with that which we can ourselves test and even do.
Although our modern manifestations49 have never attained50 the power mentioned in the Biblical records, they present some features which are not related in the New Testament. Clairaudience, that is the hearing of a spirit voice, is common to both, but the direct voice, that is the hearing of a voice which all can discern with their material ears, is a well-authenticated phenomenon now which is more rarely mentioned of old. So, too, Spirit-photography, where the camera records what the human eye cannot see, is necessarily a new testimony51. Nothing is evidence to those who do not examine evidence, but I can attest52 most solemnly that I personally know of several cases where the image upon the plate after death has not only been unmistakable, but also has differed entirely53 from any pre-existing photograph.
As to the methods by which the early Christians communicated with the spirits, or with the "Saints" as they called their dead brethren, we have, so far as I know, no record, though the words of John: "Brothers, believe not every spirit, but try the spirits whether they are of God," show very clearly that spirit communion was a familiar idea, and also that they were plagued, as we are, by the intrusion of unwelcome spiritual elements in their intercourse54. Some have conjectured55 that the "Angel of the Church," who is alluded56 to in terms which suggest that he was a human being, was really a medium sanctified to the use of that particular congregation. As we have early indications of bishops57, deacons and other officials, it is difficult to say what else the "angel" could have been. This, however, must remain a pure speculation.
Another speculation which is, perhaps, rather more fruitful is upon what principle did Christ select his twelve chief followers59. Out of all the multitudes he chose twelve men. Why these particular ones? It was not for their intelligence or learning, for Peter and John, who were among the most prominent, are expressly described as "unlearned and ignorant men." It was not for their virtue, for one of them proved to be a great villain60, and all of them deserted61 their Master in His need. It was not for their belief, for there were great numbers of believers. And yet it is clear that they were chosen on some principle of selection since they were called in ones and in twos. In at least two cases they were pairs of brothers, as though some family gift or peculiarity62, might underlie63 the choice.
Is it not at least possible that this gift was psychic power, and that Christ, as the greatest exponent64 who has ever appeared upon earth of that power, desired to surround Himself with others who possessed65 it to a lesser66 degree? This He would do for two reasons. The first is that a psychic circle is a great source of strength to one who is himself psychic, as is shown continually in our own experience, where, with a sympathetic and helpful surrounding, an atmosphere is created where all the powers are drawn out. How sensitive Christ was to such an atmosphere is shown by the remark of the Evangelist, that when He visited His own native town, where the townspeople could not take Him seriously, He was unable to do any wonders. The second reason may have been that He desired them to act as His deputies, either during his lifetime or after His death, and that for this reason some natural psychic powers were necessary.
The close connection which appears to exist between the Apostles and the miracles, has been worked out in an interesting fashion by Dr. Abraham Wallace, in his little pamphlet "Jesus of Nazareth."6 Certainly, no miracle or wonder working, save that of exorcism, is recorded in any of the Evangelists until after the time when Christ began to assemble His circle. Of this circle the three who would appear to have been the most psychic were Peter and the two fellow-fishermen, sons of Zebedee, John and James. These were the three who were summoned when an ideal atmosphere was needed. It will be remembered that when the daughter of Jairus was raised from the dead it was in the presence, and possibly, with the co-operation, of these three assistants. Again, in the case of the Transfiguration, it is impossible to read the account of that wonderful manifestation without being reminded at every turn of one's own spiritual experiences. Here, again, the points are admirably made in "Jesus of Nazareth," and it would be well if that little book, with its scholarly tone, its breadth of treatment and its psychic knowledge, was in the hands of every Biblical student. Dr. Wallace points out that the place, the summit of a hill, was the ideal one for such a manifestation, in its pure air and freedom from interruption; that the drowsy67 state of the Apostles is paralleled by the members of any circle who are contributing psychic power; that the transfiguring of the face and the shining raiment are known phenomena; above all, that the erection of three altars is meaningless, but that the alternate reading, the erection of three booths or cabinets, one for the medium and one for each materialised form, would absolutely fulfil the most perfect conditions for getting results. This explanation of Wallace's is a remarkable example of a modern brain, with modern knowledge, throwing a clear searchlight across all the centuries and illuminating68 an incident which has always been obscure.
When we translate Bible language into the terms of modern psychic religion the correspondence becomes evident. It does not take much alteration69. Thus for "Lo, a miracle!" we say "This is a manifestation." "The angel of the Lord" becomes "a high spirit." Where we talked of "a voice from heaven," we say "the direct voice." "His eyes were opened and he saw a vision" means "he became clairvoyant70." It is only the occultist who can possibly understand the Scriptures71 as being a real exact record of events.
There are many other small points which seem to bring the story of Christ and of the Apostles into very close touch with modern psychic research, and greatly support the close accuracy of some of the New Testament narrative72. One which appeals to me greatly is the action of Christ when He was asked a question which called for a sudden decision, namely the fate of the woman who had been taken in sin. What did He do? The very last thing that one would have expected or invented. He stooped down before answering and wrote with his finger in the sand. This he did a second time upon a second catch-question being addressed to Him. Can any theologian give a reason for such an action? I hazard the opinion that among the many forms of mediumship which were possessed in the highest form by Christ, was the power of automatic writing, by which He summoned those great forces which were under His control to supply Him with the answer. Granting, as I freely do, that Christ was preternatural, in the sense that He was above and beyond ordinary humanity in His attributes, one may still inquire how far these powers were contained always within His human body, or how far He referred back to spiritual reserves beyond it. When He spoke73 merely from His human body He was certainly open to error, like the rest of us, for it is recorded how He questioned the woman of Samaria about her husband, to which she replied that she had no husband. In the case of the woman taken in sin, one can only explain His action by the supposition that He opened a channel instantly for the knowledge and wisdom which was preter-human, and which at once gave a decision in favor of large-minded charity.
It is interesting to observe the effect which these phenomena, or the report of them, produced upon the orthodox Jews of those days. The greater part obviously discredited74 them, otherwise they could not have failed to become followers, or at the least to have regarded such a wonder-worker with respect and admiration75. One can well imagine how they shook their bearded heads, declared that such occurrences were outside their own experience, and possibly pointed76 to the local conjuror77 who earned a few not over-clean denarii by imitating the phenomena. There were others, however, who could not possibly deny, because they either saw or met with witnesses who had seen. These declared roundly that the whole thing was of the devil, drawing from Christ one of those pithy78, common-sense arguments in which He excelled. The same two classes of opponents, the scoffers and the diabolists, face us to-day. Verily the old world goes round and so do the events upon its surface.
There is one line of thought which may be indicated in the hope that it will find development from the minds and pens of those who have studied most deeply the possibilities of psychic power. It is at least possible, though I admit that under modern conditions it has not been clearly proved, that a medium of great power can charge another with his own force, just as a magnet when rubbed upon a piece of inert79 steel can turn it also into a magnet. One of the best attested80 powers of D. D. Home was that he could take burning coals from the fire with impunity81 and carry them in his hand. He could then—and this comes nearer to the point at issue—place them on the head of anyone who was fearless without their being burned. Spectators have described how the silver filigree82 of the hair of Mr. Carter Hall used to be gathered over the glowing ember, and Mrs. Hall has mentioned how she combed out the ashes afterwards. Now, in this case, Home was clearly, able to convey, a power to another person, just as Christ, when He was levitated83 over the lake, was able to convey the same power to Peter, so long as Peter's faith held firm. The question then arises if Home concentrated all his force upon transferring such a power how long would that power last? The experiment was never tried, but it would have borne very, directly upon this argument. For, granting that the power can be transferred, then it is very clear how the Christ circle was able to send forth84 seventy disciples who were endowed with miraculous85 functions. It is clear also why, new disciples had to return to Jerusalem to be "baptised of the spirit," to use their phrase, before setting forth upon their wanderings. And when in turn they, desired to send forth representatives would not they lay hands upon them, make passes over them and endeavour to magnetise them in the same way—if that word may express the process? Have we here the meaning of the laying on of hands by the bishop58 at ordination86, a ceremony to which vast importance is still attached, but which may well be the survival of something really vital, the bestowal87 of the thaumaturgic power? When, at last, through lapse89 of time or neglect of fresh cultivation90, the power ran out, the empty formula may have been carried on, without either the blesser or the blessed understanding what it was that the hands of the bishop, and the force which streamed from them, were meant to bestow88. The very words "laying on of hands" would seem to suggest something different from a mere22 benediction91.
Enough has been said, perhaps, to show the reader that it is possible to put forward a view of Christ's life which would be in strict accord with the most modern psychic knowledge, and which, far from supplanting92 Christianity, would show the surprising accuracy of some of the details handed down to us, and would support the novel conclusion that those very miracles, which have been the stumbling block to so many truthful93, earnest minds, may finally offer some very cogent94 arguments for the truth of the whole narrative. Is this then a line of thought which merits the wholesale95 condemnations and anathemas96 hurled97 at it by those who profess16 to speak in the name of religion? At the same time, though we bring support to the New Testament, it would, indeed, be a misconception if these, or any such remarks, were quoted as sustaining its literal accuracy—an idea from which so much harm has come in the past. It would, indeed, be a good, though an unattainable thing, that a really honest and open-minded attempt should be made to weed out from that record the obvious forgeries98 and interpolations which disfigure it, and lessen99 the value of those parts which are really above suspicion.
Is it necessary, for example, to be told, as an inspired fact from Christ's own lips, that Zacharias, the son of Barachias,7 was struck dead within the precincts of the Temple in the time of Christ, when, by a curious chance, Josephus has independently narrated100 the incident as having occurred during the siege of Jerusalem, thirty-seven years later? This makes it very clear that this particular Gospel, in its present form, was written after that event, and that the writer fitted into it at least one other incident which had struck his imagination. Unfortunately, a revision by general agreement would be the greatest of all miracles, for two of the very first texts to go would be those which refer to the "Church," an institution and an idea utterly101 unfamiliar102 in the days of Christ. Since the object of the insertion of these texts is perfectly103 clear, there can be no doubt that they are forgeries, but as the whole system of the Papacy rests upon one of them, they are likely to survive for a long time to come. The text alluded to is made further impossible because it is based upon the supposition that Christ and His fishermen conversed104 together in Latin or Greek, even to the extent of making puns in that language. Surely the want of moral courage and intellectual honesty among Christians will seem as strange to our descendants as it appears marvellous to us that the great thinkers of old could have believed, or at least have pretended to believe, in the fighting sexual deities105 of Mount Olympus.
Revision is, indeed, needed, and as I have already pleaded, a change of emphasis is also needed, in order to get the grand Christian conception back into the current of reason and progress. The orthodox who, whether from humble faith or some other cause, do not look deeply into such matters, can hardly conceive the stumbling-blocks which are littered about before the feet of their more critical brethren. What is easy, for faith is impossible for reflection. Such expressions as "Saved by the blood of the Lamb" or "Baptised by His precious blood" fill their souls with a gentle and sweet emotion, while upon a more thoughtful mind they have a very different effect.
Apart from the apparent injustice106 of vicarious atonement, the student is well aware that the whole of this sanguinary metaphor107 is drawn really from the Pagan rites108 of Mithra, where the neophyte109 was actually placed under a bull at the ceremony of the TAUROBOLIUM, and was drenched110, through a grating, with the blood of the slaughtered111 animal. Such reminiscences of the more brutal112 side of Paganism are not helpful to the thoughtful and sensitive modern mind. But what is always fresh and always useful and always beautiful, is the memory of the sweet Spirit who wandered on the hillsides of Galilee; who gathered the children around him; who met his friends in innocent good-fellowship; who shrank from forms and ceremonies, craving113 always for the inner meaning; who forgave the sinner; who championed the poor, and who in every decision threw his weight upon the side of charity and breadth of view. When to this character you add those wondrous114 psychic powers already analysed, you do, indeed, find a supreme115 character in the world's history who obviously stands nearer to the Highest than any other. When one compares the general effect of His teaching with that of the more rigid116 churches, one marvels117 how in their dogmatism, their insistence118 upon forms, their exclusiveness, their pomp and their intolerance, they could have got so far away from the example of their Master, so that as one looks upon Him and them, one feels that there is absolute deep antagonism119 and that one cannot speak of the Church and Christ, but only of the Church or Christ.
And yet every Church produces beautiful souls, though it may be debated whether "produces" or "contains" is the truthful word. We have but to fall back upon our own personal experience if we have lived long and mixed much with our fellow-men. I have myself lived during the seven most impressionable years of my life among Jesuits, the most maligned120 of all ecclesiastical orders, and I have found them honourable121 and good men, in all ways estimable outside the narrowness which limits the world to Mother Church. They were athletes, scholars, and gentlemen, nor can I ever remember any examples of that casuistry with which they are reproached. Some of my best friends have been among the parochial clergy122 of the Church of England, men of sweet and saintly character, whose pecuniary123 straits were often a scandal and a reproach to the half-hearted folk who accepted their spiritual guidance. I have known, also, splendid men among the Nonconformist clergy, who have often been the champions of liberty, though their views upon that subject have sometimes seemed to contract when one ventured upon their own domain124 of thought. Each creed125 has brought out men who were an honour to the human race, and Manning or Shrewsbury, Gordon or Dolling, Booth or Stopford Brooke, are all equally admirable, however diverse the roots from which they grow. Among the great mass of the people, too, there are very many thousands of beautiful souls who have been brought up on the old-fashioned lines, and who never heard of spiritual communion or any other of those matters which have been discussed in these essays, and yet have reached a condition of pure spirituality such as all of us may envy. Who does not know the maiden126 aunt, the widowed mother, the mellowed127 elderly man, who live upon the hilltops of unselfishness, shedding kindly128 thoughts and deeds around them, but with their simple faith deeply, rooted in anything or everything which has come to them in a hereditary129 fashion with the sanction of some particular authority? I had an aunt who was such an one, and can see her now, worn with austerity and charity, a small, humble figure, creeping to church at all hours from a house which was to her but a waiting-room between services, while she looked at me with sad, wondering, grey eyes. Such people have often reached by instinct, and in spite of dogma, heights, to which no system of philosophy can ever raise us.
But making full allowance for the high products of every creed, which may be only, a proof of the innate130 goodness of civilised humanity, it is still beyond all doubt that Christianity has broken down, and that this breakdown131 has been brought home to everyone by the terrible catastrophe132 which has befallen the world. Can the most optimistic apologist contend that this is a satisfactory, outcome from a religion which has had the unopposed run of Europe for so many centuries? Which has come out of it worst, the Lutheran Prussian, the Catholic Bavarian, or the peoples who have been nurtured133 by the Greek Church? If we, of the West, have done better, is it not rather an older and higher civilisation134 and freer political institutions that have held us back from all the cruelties, excesses and immoralities which have taken the world back to the dark ages? It will not do to say that they have occurred in spite of Christianity, and that Christianity is, therefore, not to blame. It is true that Christ's teaching is not to blame, for it is often spoiled in the transmission. But Christianity has taken over control of the morals of Europe, and should have the compelling force which would ensure that those morals would not go to pieces upon the first strain. It is on this point that Christianity must be judged, and the judgment135 can only be that it has failed. It has not been an active controlling force upon the minds of men. And why? It can only be because there is something essential which is wanting. Men do not take it seriously. Men do not believe in it. Lip service is the only service in innumerable cases, and even lip service grows fainter.
Men, as distinct from women, have, both in the higher and lower classes of life, ceased, in the greater number of cases, to show a living interest in religion. The churches lose their grip upon the people—and lose it rapidly. Small inner circles, convocations, committees, assemblies, meet and debate and pass resolutions of an ever narrower character. But the people go their way and religion is dead, save in so far as intellectual culture and good taste can take its place. But when religion is dead, materialism136 becomes active, and what active materialism may produce has been seen in Germany.
Is it not time, then, for the religious bodies to discourage their own bigots and sectarians, and to seriously consider, if only for self-preservation, how they can get into line once more with that general level of human thought which is now so far in front of them? I say that they can do more than get level—they can lead. But to do so they must, on the one hand, have the firm courage to cut away from their own bodies all that dead tissue which is but a disfigurement and an encumbrance137. They must face difficulties of reason, and adapt themselves to the demands of the human intelligence which rejects, and is right in rejecting, much which they offer. Finally, they must gather fresh strength by drawing in all the new truth and all the new power which are afforded by this new wave of inspiration which has been sent into the world by God, and which the human race, deluded138 and bemused by the would-be clever, has received with such perverse139 and obstinate140 incredulity. When they have done all this, they will find not only that they are leading the world with an obvious right to the leadership, but, in addition, that they have come round once more to the very teaching of that Master whom they have so long misrepresented.
点击
收听单词发音
收听单词发音 |
1
testament
|
|
| n.遗嘱；证明 | |
参考例句： |
|
|
|
|
2
phenomena
|
|
| n.现象 | |
参考例句： |
|
|
|
|
3
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
4
perplexed
|
|
| adj.不知所措的 | |
参考例句： |
|
|
|
|
5
lasting
|
|
| adj.永久的，永恒的；vbl.持续，维持 | |
参考例句： |
|
|
|
|
6
simile
|
|
| n.直喻，明喻 | |
参考例句： |
|
|
|
|
7
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
8
heralds
|
|
| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
参考例句： |
|
|
|
|
9
psychic
|
|
| n.对超自然力敏感的人；adj.有超自然力的 | |
参考例句： |
|
|
|
|
10
tambourines
|
|
| n.铃鼓，手鼓( tambourine的名词复数 )；（鸣声似铃鼓的）白胸森鸠 | |
参考例句： |
|
|
|
|
11
conducive
|
|
| adj.有益的，有助的 | |
参考例句： |
|
|
|
|
12
persistently
|
|
| ad.坚持地；固执地 | |
参考例句： |
|
|
|
|
13
investigators
|
|
| n.调查者，审查者( investigator的名词复数 ) | |
参考例句： |
|
|
|
|
14
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
15
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
16
profess
|
|
| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
参考例句： |
|
|
|
|
17
investigation
|
|
| n.调查，调查研究 | |
参考例句： |
|
|
|
|
18
luminous
|
|
| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
参考例句： |
|
|
|
|
19
darting
|
|
| v.投掷，投射( dart的现在分词 )；向前冲，飞奔 | |
参考例句： |
|
|
|
|
20
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
21
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
参考例句： |
|
|
|
|
22
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
23
vibration
|
|
| n.颤动，振动；摆动 | |
参考例句： |
|
|
|
|
24
alludes
|
|
| 提及，暗指( allude的第三人称单数 ) | |
参考例句： |
|
|
|
|
25
misty
|
|
| adj.雾蒙蒙的，有雾的 | |
参考例句： |
|
|
|
|
26
phoenix
|
|
| n.凤凰，长生(不死)鸟；引申为重生 | |
参考例句： |
|
|
|
|
27
philosophical
|
|
| adj.哲学家的，哲学上的，达观的 | |
参考例句： |
|
|
|
|
28
speculation
|
|
| n.思索，沉思；猜测；投机 | |
参考例句： |
|
|
|
|
29
tersely
|
|
| adv. 简捷地, 简要地 | |
参考例句： |
|
|
|
|
30
enumerated
|
|
| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
31
virile
|
|
| adj.男性的；有男性生殖力的；有男子气概的；强有力的 | |
参考例句： |
|
|
|
|
32
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
33
levitation
|
|
| n.升空，漂浮；浮起 | |
参考例句： |
|
|
|
|
34
delusive
|
|
| adj.欺骗的，妄想的 | |
参考例句： |
|
|
|
|
35
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
36
clairvoyance
|
|
| n.超人的洞察力 | |
参考例句： |
|
|
|
|
37
eminent
|
|
| adj.显赫的，杰出的，有名的，优良的 | |
参考例句： |
|
|
|
|
38
unintelligible
|
|
| adj.无法了解的，难解的，莫明其妙的 | |
参考例句： |
|
|
|
|
39
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
40
ferment
|
|
| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
参考例句： |
|
|
|
|
41
analogous
|
|
| adj.相似的；类似的 | |
参考例句： |
|
|
|
|
42
disciples
|
|
| 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 | |
参考例句： |
|
|
|
|
43
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
44
transcended
|
|
| 超出或超越（经验、信念、描写能力等）的范围( transcend的过去式和过去分词 )； 优于或胜过… | |
参考例句： |
|
|
|
|
45
martyrs
|
|
| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
参考例句： |
|
|
|
|
46
groaning
|
|
| adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
参考例句： |
|
|
|
|
47
manifestation
|
|
| n.表现形式；表明；现象 | |
参考例句： |
|
|
|
|
48
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
49
manifestations
|
|
| n.表示，显示（manifestation的复数形式） | |
参考例句： |
|
|
|
|
50
attained
|
|
| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
51
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
52
attest
|
|
| vt.证明，证实；表明 | |
参考例句： |
|
|
|
|
53
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
54
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
55
conjectured
|
|
| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
56
alluded
|
|
| 提及，暗指( allude的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
57
bishops
|
|
| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
参考例句： |
|
|
|
|
58
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
59
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
60
villain
|
|
| n.反派演员，反面人物；恶棍；问题的起因 | |
参考例句： |
|
|
|
|
61
deserted
|
|
| adj.荒芜的，荒废的，无人的，被遗弃的 | |
参考例句： |
|
|
|
|
62
peculiarity
|
|
| n.独特性，特色；特殊的东西；怪癖 | |
参考例句： |
|
|
|
|
63
underlie
|
|
| v.位于...之下，成为...的基础 | |
参考例句： |
|
|
|
|
64
exponent
|
|
| n.倡导者，拥护者；代表人物；指数，幂 | |
参考例句： |
|
|
|
|
65
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
66
lesser
|
|
| adj.次要的，较小的；adv.较小地，较少地 | |
参考例句： |
|
|
|
|
67
drowsy
|
|
| adj.昏昏欲睡的，令人发困的 | |
参考例句： |
|
|
|
|
68
illuminating
|
|
| a.富于启发性的，有助阐明的 | |
参考例句： |
|
|
|
|
69
alteration
|
|
| n.变更，改变；蚀变 | |
参考例句： |
|
|
|
|
70
clairvoyant
|
|
| adj.有预见的；n.有预见的人 | |
参考例句： |
|
|
|
|
71
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
72
narrative
|
|
| n.叙述，故事；adj.叙事的，故事体的 | |
参考例句： |
|
|
|
|
73
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
74
discredited
|
|
| 不足信的，不名誉的 | |
参考例句： |
|
|
|
|
75
admiration
|
|
| n.钦佩，赞美，羡慕 | |
参考例句： |
|
|
|
|
76
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
77
conjuror
|
|
| n.魔术师，变戏法者 | |
参考例句： |
|
|
|
|
78
pithy
|
|
| adj.(讲话或文章)简练的 | |
参考例句： |
|
|
|
|
79
inert
|
|
| adj.无活动能力的，惰性的；迟钝的 | |
参考例句： |
|
|
|
|
80
attested
|
|
| adj.经检验证明无病的，经检验证明无菌的v.证明( attest的过去式和过去分词 )；证实；声称…属实；使宣誓 | |
参考例句： |
|
|
|
|
81
impunity
|
|
| n.(惩罚、损失、伤害等的)免除 | |
参考例句： |
|
|
|
|
82
filigree
|
|
| n.金银丝做的工艺品；v.用金银细丝饰品装饰；用华而不实的饰品装饰；adj.金银细丝工艺的 | |
参考例句： |
|
|
|
|
83
levitated
|
|
| v.（使）升空，（使）漂浮( levitate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
84
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
85
miraculous
|
|
| adj.像奇迹一样的，不可思议的 | |
参考例句： |
|
|
|
|
86
ordination
|
|
| n.授任圣职 | |
参考例句： |
|
|
|
|
87
bestowal
|
|
| 赠与，给与； 贮存 | |
参考例句： |
|
|
|
|
88
bestow
|
|
| v.把…赠与，把…授予；花费 | |
参考例句： |
|
|
|
|
89
lapse
|
|
| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
参考例句： |
|
|
|
|
90
cultivation
|
|
| n.耕作，培养，栽培（法），养成 | |
参考例句： |
|
|
|
|
91
benediction
|
|
| n.祝福；恩赐 | |
参考例句： |
|
|
|
|
92
supplanting
|
|
| 把…排挤掉，取代( supplant的现在分词 ) | |
参考例句： |
|
|
|
|
|
93
truthful
|
|
| adj.真实的，说实话的，诚实的 | |
参考例句： |
|
|
|
|
94
cogent
|
|
| adj.强有力的，有说服力的 | |
参考例句： |
|
|
|
|
95
wholesale
|
|
| n.批发；adv.以批发方式；vt.批发，成批出售 | |
参考例句： |
|
|
|
|
96
anathemas
|
|
| n.（天主教的）革出教门( anathema的名词复数 )；诅咒；令人极其讨厌的事；被基督教诅咒的人或事 | |
参考例句： |
|
|
|
|
|
97
hurled
|
|
| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
参考例句： |
|
|
|
|
98
forgeries
|
|
| 伪造( forgery的名词复数 )； 伪造的文件、签名等 | |
参考例句： |
|
|
|
|
99
lessen
|
|
| vt.减少，减轻；缩小 | |
参考例句： |
|
|
|
|
100
narrated
|
|
| v.故事( narrate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
101
utterly
|
|
| adv.完全地，绝对地 | |
参考例句： |
|
|
|
|
102
unfamiliar
|
|
| adj.陌生的，不熟悉的 | |
参考例句： |
|
|
|
|
103
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
104
conversed
|
|
| v.交谈，谈话( converse的过去式 ) | |
参考例句： |
|
|
|
|
105
deities
|
|
| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
参考例句： |
|
|
|
|
106
injustice
|
|
| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
参考例句： |
|
|
|
|
107
metaphor
|
|
| n.隐喻，暗喻 | |
参考例句： |
|
|
|
|
108
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
109
neophyte
|
|
| n.新信徒；开始者 | |
参考例句： |
|
|
|
|
110
drenched
|
|
| 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） | |
参考例句： |
|
|
|
|
111
slaughtered
|
|
| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
112
brutal
|
|
| adj.残忍的，野蛮的，不讲理的 | |
参考例句： |
|
|
|
|
113
craving
|
|
| n.渴望,热望 | |
参考例句： |
|
|
|
|
114
wondrous
|
|
| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
参考例句： |
|
|
|
|
115
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
116
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
参考例句： |
|
|
|
|
117
marvels
|
|
| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
参考例句： |
|
|
|
|
118
insistence
|
|
| n.坚持；强调；坚决主张 | |
参考例句： |
|
|
|
|
119
antagonism
|
|
| n.对抗，敌对，对立 | |
参考例句： |
|
|
|
|
120
maligned
|
|
| vt.污蔑，诽谤（malign的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
121
honourable
|
|
| adj.可敬的；荣誉的，光荣的 | |
参考例句： |
|
|
|
|
122
clergy
|
|
| n.[总称]牧师，神职人员 | |
参考例句： |
|
|
|
|
123
pecuniary
|
|
| adj.金钱的；金钱上的 | |
参考例句： |
|
|
|
|
124
domain
|
|
| n.(活动等)领域，范围；领地，势力范围 | |
参考例句： |
|
|
|
|
125
creed
|
|
| n.信条；信念，纲领 | |
参考例句： |
|
|
|
|
126
maiden
|
|
| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
参考例句： |
|
|
|
|
127
mellowed
|
|
| （使）成熟( mellow的过去式和过去分词 )； 使色彩更加柔和，使酒更加醇香 | |
参考例句： |
|
|
|
|
128
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
参考例句： |
|
|
|
|
129
hereditary
|
|
| adj.遗传的，遗传性的，可继承的，世袭的 | |
参考例句： |
|
|
|
|
130
innate
|
|
| adj.天生的，固有的，天赋的 | |
参考例句： |
|
|
|
|
131
breakdown
|
|
| n.垮，衰竭；损坏，故障，倒塌 | |
参考例句： |
|
|
|
|
132
catastrophe
|
|
| n.大灾难，大祸 | |
参考例句： |
|
|
|
|
133
nurtured
|
|
| 养育( nurture的过去式和过去分词 )； 培育； 滋长； 助长 | |
参考例句： |
|
|
|
|
134
civilisation
|
|
| n.文明，文化，开化，教化 | |
参考例句： |
|
|
|
|
135
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
136
materialism
|
|
| n.［哲］唯物主义，唯物论；物质至上 | |
参考例句： |
|
|
|
|
137
encumbrance
|
|
| n.妨碍物，累赘 | |
参考例句： |
|
|
|
|
138
deluded
|
|
| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
139
perverse
|
|
| adj.刚愎的；坚持错误的，行为反常的 | |
参考例句： |
|
|
|
|
140
obstinate
|
|
| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |