Tancred came forth7 from the garden of Gethsemane, his face was flushed with the rapt stillness of pious8 ecstasy9; hours had vanished during his passionate10 reverie, and he stared upon the declining sun.
‘The path to the right leads to Bethany.’ The force of association brought back the last words that he had heard from a human voice. And can he sleep without seeing Bethany? He mounts the path. What a landscape surrounds him as he moves! What need for nature to be fair in a scene like this, where not a spot is visible that is not heroic or sacred, consecrated11 or memorable12; not a rock that is not the cave of prophets; not a valley that is not the valley of heaven-anointed kings; not a mountain that is not the mountain of God!
Before him is a living, a yet breathing and existing city, which Assyrian monarchs13 came down to besiege14, which the chariots of Pharaohs encompassed15, which Roman Emperors have personally assailed16, for which Saladin and Coeur de Lion, the desert and Christendom, Asia and Europe, struggled in rival chivalry17; a city which Mahomet sighed to rule, and over which the Creator alike of Assyrian kings and Egyptian Pharaohs and Roman Caesars, the Framer alike of the desert and of Christendom, poured forth the full effusion of His divinely human sorrow.
What need of cascade18 and of cataract19, the deep green turf, the foliage20 of the fairest trees, the impenetrable forest, the abounding21 river, mountains of glaciered crest22, the voice of birds, the bounding forms of beauteous animals; all sights and sounds of material loveliness that might become the delicate ruins of some archaic23 theatre, or the lingering fanes of some forgotten faith? They would not be observed as the eye seized on Sion and Calvary; the gates of Bethlehem and Damascus; the hill of Titus; the Mosque24 of Mahomet and the tomb of Christ. The view of Jerusalem is the history of the world; it is more, it is the history of earth and of heaven.
The path winding round the southern side of the Mount of Olives at length brought Tancred in sight of a secluded25 village, situate among the hills on a sunny slope, and shut out from all objects excepting the wide landscape which immediately faced it; the first glimpse of Arabia through the ravines of the Jud?an hills; the rapid Jordan quitting its green and happy valley for the bitter waters of Asphaltites, and, in the extreme distance, the blue mountains of Moab.
Ere he turned his reluctant steps towards the city, he was attracted by a garden, which issued, as it were, from a gorge26 in the hills, so that its limit was not perceptible, and then spread over a considerable space, comparatively with the inclosures in its vicinity, until it reached the village. It was surrounded by high stone walls, which every now and then the dark spiral forms of a cypress27 or a cedar28 would overtop, and in the more distant and elevated part rose a tall palm tree, bending its graceful29 and languid head, on which the sunbeam glittered. It was the first palm that Tancred had ever seen, and his heart throbbed30 as he beheld31 that fair and sacred tree.
As he approached the garden, Tancred observed that its portal was open: he stopped before it, and gazed upon its walks of lemon trees with delight and curiosity. Tancred had inherited from his mother a passion for gardens; and an eastern garden, a garden in the Holy Land, such as Gethsemane might have been in those days of political justice when Jerusalem belonged to the Jews; the occasion was irresistible32; he could not withstand the temptation of beholding33 more nearly a palm tree; and he entered.
Like a prince in a fairy tale, who has broken the mystic boundary of some enchanted34 pleasaunce, Tancred traversed the alleys35 which were formed by the lemon and pomegranate tree, and sometimes by the myrtle and the rose. His ear caught the sound of falling water, bubbling with a gentle noise; more distinct and more forcible every step that he advanced. The walk in which he now found himself ended in an open space covered with roses; beyond them a gentle acclivity, clothed so thickly with a small bright blue flower that it seemed a bank of turquoise36, and on its top was a kiosk of white marble, gilt37 and painted; by its side, rising from a group of rich shrubs38, was the palm, whose distant crest had charmed Tancred without the gate.
In the centre of the kiosk was the fountain, whose alluring39 voice had tempted40 Tancred to proceed further than he had at first dared to project. He must not retire without visiting the waters which had been speaking to him so long. Following the path round the area of roses, he was conducted to the height of the acclivity, and entered the kiosk; some small beautiful mats were spread upon its floor, and, reposing41 upon one of them, Tancred watched the bright clear water as it danced and sparkled in its marble basin.
The reader has perhaps experienced the effect of falling water. Its lulling42 influence is proverbial. In the present instance, we must remember that Tancred had been exposed to the meridian43 fervour of a Syrian sun, that he had been the whole day under the influence of that excitement which necessarily ends in exhaustion44; and that, in addition to this, he had recently walked some distance; it will not, therefore, be looked upon as an incident improbable or astonishing, that Lord Montacute, after pursuing for some time that train of meditation45 which was his custom, should have fallen asleep.
His hat had dropped from his head; his rich curls fell on his outstretched arm that served as a pillow for a countenance46 which in the sweet dignity of its blended beauty and stillness might have become an archangel; and, lying on one of the mats, in an attitude of unconscious gracefulness47, which a painter might have transferred to his portfolio48, Tancred sank into a deep and dreamless repose49.
[Illustration: frontis2-p26]
He woke refreshed and renovated50, but quite insensible of all that had recently occurred. He stretched his limbs; something seemed to embarrass him; he found himself covered with a rich robe. He was about to rise, resting on his arm, when turning his head he beheld the form of a woman.
She was young, even for the East; her stature51 rather above the ordinary height, and clothed in the rich dress usual among the Syrian ladies. She wore an amber52 vest of gold-embroidered53 silk, fitting closely to her shape, and fastening with buttons of precious stones from the bosom54 to the waist, there opening like a tunic55, so that her limbs were free to range in her huge Mamlouk trousers, made of that white Cashmere a shawl of which can be drawn56 through a ring. These, fastened round her ankles with clasps of rubies57, fell again over her small slippered58 feet. Over her amber vest she had an embroidered pelisse of violet silk, with long hanging sleeves, which showed occasionally an arm rarer than the costly59 jewels which embraced it; a many-coloured Turkish scarf inclosed her waist; and then, worn loosely over all, was an outer pelisse of amber Cashmere, lined with the fur of the white fox. At the back of her head was a cap, quite unlike the Greek and Turkish caps which we are accustomed to see in England, but somewhat resembling the head-dress of a Mandarin60; round, not flexible, almost flat; and so thickly incrusted with pearls, that it was impossible to detect the colour of the velvet61 which covered it. Beneath it descended62 two broad braids of dark brown hair, which would have swept the ground had they not been turned half-way up, and there fastened with bunches of precious stones; these, too, restrained the hair which fell, in rich braids, on each side of her face.
That face presented the perfection of oriental beauty; such as it existed in Eden, such as it may yet occasionally be found among the favoured races in the favoured climes, and such as it might have been found abundantly and for ever, had not the folly63 and malignity64 of man been equal to the wisdom and beneficence of Jehovah. The countenance was oval, yet the head was small. The complexion65 was neither fair nor dark, yet it possessed66 the brilliancy of the north without its dryness, and the softness peculiar67 to the children of the sun without its moisture. A rich, subdued68 and equable tint69 overspread this visage, though the skin was so transparent70 that you occasionally caught the streaky splendour of some vein71 like the dappled shades in the fine peel of beautiful fruit.
But it was in the eye and its overspreading arch that all the Orient spake, and you read at once of the starry72 vaults73 of Araby and the splendour of Chaldean skies. Dark, brilliant, with pupil of great size and prominent from its socket74, its expression and effect, notwithstanding the long eyelash of the desert, would have been those of a terrible fascination75 had not the depth of the curve in which it reposed76 softened77 the spell and modified irresistible power by ineffable78 tenderness. This supreme79 organisation80 is always accompanied, as in the present instance, by a noble forehead, and by an eyebrow81 of perfect form, spanning its space with undeviating beauty; very narrow, though its roots are invisible.
The nose was small, slightly elevated, with long oval nostrils82 fully83 developed. The small mouth, the short upper lip, the teeth like the neighbouring pearls of Ormuz, the round chin, polished as a statue, were in perfect harmony with the delicate ears, and the hands with nails shaped like almonds.
Such was the form that caught the eye of Tan-cred. She was on the opposite side of the fountain, and stood gazing on him with calmness, and with a kind of benignant curiosity: The garden, the kiosk, the falling waters, recalled the past, which flashed over his mind almost at the moment when he beheld the beautiful apparition84. Half risen, yet not willing to remain until he was on his legs to apologise for his presence, Tancred, still leaning on his arm and looking up at his unknown companion, said, ‘Lady, I am an intruder.’
The lady, seating herself on the brink85 of the fountain, and motioning at the same time with her hand to Tancred not to rise, replied, ‘We are so near the desert that you must not doubt our hospitality.’
‘I was tempted by the first sight of a palm tree to a step too bold; and then sitting by this fountain, I know not how it was ——’
‘You yielded to our Syrian sun,’ said the lady.
‘It has been the doom86 of many; but you, I trust, will not find it fatal. Walking in the garden with my maidens87, we observed you, and one of us covered your head. If you remain in this land you should wear the turban.’
‘This garden seems a paradise,’ said Tancred. ‘I had not thought that anything so fair could be found among these awful mountains. It is a spot that quite becomes Bethany.’
‘You Franks love Bethany?’
‘Naturally; a place to us most dear and interesting.’
‘Pray, are you of those Franks who worship a Jewess; or of those other who revile88 her, break her images, and blaspheme her pictures?’
‘I venerate89, though I do not adore, the mother of God,’ said Tancred, with emotion.
‘Ah! the mother of Jesus!’ said his companion. ‘He is your God. He lived much in this village. He was a great man, but he was a Jew; and you worship him.’
‘And you do not worship him?’ said Tancred, looking up to her with an inquiring glance, and with a reddening cheek.
‘It sometimes seems to me that I ought,’ said the lady, ‘for I am of his race, and you should sympathise with your race.’
‘You are, then, a Hebrew?’
‘I am of the same blood as Mary whom you venerate, but do not adore.’
‘You just now observed,’ said Tancred, after a momentary90 pause, ‘that it sometimes almost seems to you that you ought to acknowledge my Lord and Master. He made many converts at Bethany, and found here some of his gentlest disciples91. I wish that you had read the history of his life.’
‘I have read it. The English bishop92 here has given me the book. It is a good one, written, I observe, entirely93 by Jews. I find in it many things with which I agree; and if there be some from which I dissent94, it may be that I do not comprehend them.’
‘You are already half a Christian95!’ said Tancred, with animation96.
‘But the Christianity which I draw from your book does not agree with the Christianity which you practise,’ said the lady, ‘and I fear, therefore, it may be heretical.’
‘The Christian Church would be your guide.’
‘Which?’ inquired the lady; ‘there are so many in Jerusalem. There is the good bishop who presented me with this volume, and who is himself a Hebrew: he is a Church; there is the Latin Church, which was founded by a Hebrew; there is the Armenian Church, which belongs to an Eastern nation who, like the Hebrews, have lost their country and are scattered97 in every clime; there is the Abyssinian Church, who hold us in great honour, and practise many of our rites98 and ceremonies; and there are the Greek, the Maronite, and the Coptic Churches, who do not favour us, but who do not treat us as grossly as they treat each other. In this perplexity it may be wise to remain within the pale of a church older than all of them, the church in which Jesus was born and which he never quitted, for he was born a Jew, lived a Jew, and died a Jew; as became a Prince of the House of David, which you do and must acknowledge him to have been. Your sacred genealogies99 prove the fact; and if you could not establish it, the whole fabric100 of your faith falls to the ground.’
‘If I had no confidence in any Church,’ said Tancred, with agitation101, ‘I would fall down before God and beseech102 him to enlighten me; and, in this land,’ he added, in a tone of excitement, ‘I cannot believe that the appeal to the Mercy-seat would be made in vain.’
‘But human wit ought to be exhausted103 before we presume to invoke104 divine interposition,’ said the lady. ‘I observe that Jesus was as fond of asking questions as of performing miracles; an inquiring spirit will solve mysteries. Let me ask you: you think that the present state of my race is penal105 and miraculous106?’
Tancred gently bowed assent107.
‘Why do you?’ asked the lady.
‘It is the punishment ordained108 for their rejection109 and crucifixion of the Messiah.’
‘Where is it ordained?’
‘Upon our heads and upon our children be his blood.’
‘The criminals said that, not the judge. Is it a principle of your jurisprudence to permit the guilty to assign their own punishment? They might deserve a severer one. Why should they transfer any of the infliction110 to their posterity111? What evidence have you that Omnipotence112 accepted the offer? It is not so announced in your histories. Your evidence is the reverse. He, whom you acknowledge as omnipotent113, prayed to Jehovah to forgive them on account of their ignorance. But, admit that the offer was accepted, which in my opinion is blasphemy114, is the cry of a rabble115 at a public execution to bind116 a nation? There was a great party in the country not disinclined to Jesus at the time, especially in the provinces where he had laboured for three years, and on the whole with success; are they and their children to suffer? But you will say they became Christians117. Admit it. We were originally a nation of twelve tribes; ten, long before the advent118 of Jesus, had been carried into captivity119 and scattered over the East and the Mediterranean120 world; they are probably the source of the greater portion of the existing Hebrews; for we know that, even in the time of Jesus, Hebrews came up to Jerusalem at the Passover from every province of the Roman Empire. What had they to do with the crucifixion or the rejection?’
‘The fate of the Ten Tribes is a deeply interesting question,’ said Tancred; ‘but involved in, I fear, inexplicable121-obscurity. In England there are many who hold them to be represented by the Afghans, who state that their ancestors followed the laws of Moses. But perhaps they ceased to exist and were blended with their conquerors122.’
‘The Hebrews have never blended with their conquerors,’ said the lady, proudly. ‘They were conquered frequently, like all small states situate amid rival empires. Syria was the battlefield of the great monarchies123. Jerusalem has not been conquered oftener than Athens, or treated worse; but its people, unhappily, fought too bravely and rebelled too often, so at last they were expatriated. I hold that, to believe that the Hebrew communities are in a principal measure the descendants of the Ten Tribes, and of the other captivities preceding Christ, is a just, and fair, and sensible inference, which explains circumstances that otherwise could not be explicable. But let that pass. We will suppose all the Jews in all the cities of the world to be the lineal descendants of the mob who shouted at the crucifixion. Yet another question! My grandfather is a Bedouin sheikh, chief of one of the most powerful tribes of the desert. My mother was his daughter. He is a Jew; his whole tribe are Jews; they read and obey the five books, live in tents, have thousands of camels, ride horses of the Nedjed breed, and care for nothing except Jehovah, Moses, and their mares. Were they at Jerusalem at the crucifixion, and does the shout of the rabble touch them? Yet my mother marries a Hebrew of the cities, and a man, too, fit to sit on the throne of King Solomon; and a little Christian Yahoor with a round hat, who sells figs124 at Smyrna, will cross the street if he see her, lest he should be contaminated by the blood of one who crucified his Saviour125; his Saviour being, by his own statement, one of the princes of our royal house. No; I will never become a Christian, if I am to eat such sand! It is not to be found in your books. They were written by Jews, men far too well acquainted with their subject to indite126 such tales of the Philistines127 as these!’
Tancred looked at her with deep interest as her eye flashed fire, and her beautiful cheek was for a moment suffused128 with the crimson129 cloud of indignant passion; and then he said, ‘You speak of things that deeply interest me, or I should not be in this land. But tell me: it cannot be denied that, whatever the cause, the miracle exists; and that the Hebrews, alone of the ancient races, remain, and are found in every country, a memorial of the mysterious and mighty130 past.’
‘Their state may be miraculous without being penal. But why miraculous? Is it a miracle that Jehovah should guard his people? And can He guard them better than by endowing them with faculties131 superior to those of the nations among whom they dwell?’
‘I cannot believe that merely human agencies could have sustained a career of such duration and such vicissitudes132.’
‘As for human agencies, we have a proverb: “The will of man is the servant of God.” But if you wish to make a race endure, rely upon it you should expatriate them. Conquer them, and they may blend with their conquerors; exile them, and they will live apart and for ever. To expatriate is purely133 oriental, quite unknown to the modern world. We were speaking of the Armenians, they are Christians, and good ones, I believe.’
‘I have understood very orthodox.’ ‘Go to Armenia, and you will not find an Armenian. They, too, are an expatriated nation, like the Hebrews. The Persians conquered their land, and drove out the people. The Armenian has a proverb: “In every city of the East I find a home.” They are everywhere; the rivals of my people, for they are one of the great races, and little degenerated134: with all our industry, and much of our energy; I would say, with all our human virtues135, though it cannot be expected that they should possess our divine qualities; they have not produced Gods and prophets, and are proud that they can trace up their faith to one of the obscurest of the Hebrew apostles, and who never knew his great master.’
‘But the Armenians are found only in the East,’ said Tancred.
‘Ah!’ said the lady, with a sarcastic136 smile; ‘it is exile to Europe, then, that is the curse: well, I think you have some reason. I do not know much of your quarter of the globe: Europe is to Asia what America is to Europe. But I have felt the winds of the Exuine blowing up the Bosphorus; and, when the Sultan was once going to cut off our heads for helping137 the Egyptians, I passed some months at Vienna. Oh! how I sighed for my beautiful Damascus!’
‘And for your garden at Bethany?’ said Tancred.
‘It did not exist then. This is a recent creation,’ said the lady. ‘I have built a nest in the chink of the hills, that I might look upon Arabia; and the palm tree that invited you to honour my domain138 was the contribution of my Arab grandfather to the only garden near Jerusalem. But I want to ask you another question. What, on the whole, is the thing most valued in Europe?’
Tancred pondered; and, after a slight pause, said, ‘I think I know what ought to be most valued in Europe; it is something very different from what I fear I must confess is most valued there. My cheek burns while I say it; but I think, in Europe, what is most valued is money.’
‘On the whole,’ said the lady, ‘he that has most money there is most honoured?’
‘Practically, I apprehend139 so.’
‘Which is the greatest city in Europe?’
‘Without doubt, the capital of my country, London.’
‘Greater I know it is than Vienna; but is it greater than Paris?’
‘Perhaps double the size of Paris.’
‘And four times that of Stamboul! What a city! Why ’tis Babylon! How rich the most honoured man must be there! Tell me, is he a Christian?’
‘I believe he is one of your race and faith.’ ‘And in Paris; who is the richest man in Paris?’ ‘The brother, I believe, of the richest man in London.’
‘I know all about Vienna,’ said the lady, smiling. ‘C?sar makes my countrymen barons140 of the empire, and rightly, for it would fall to pieces in a week without their support. Well, you must admit that the European part of the curse has not worked very fatally.’
‘I do not see,’ said Tancred thoughtfully, after a short pause, ‘that the penal dispersion of the Hebrew nation is at all essential to the great object of the Christian scheme. If a Jew did not exist, that would equally have been obtained.’
‘And what do you hold to be the essential object of the Christian scheme?’ ‘The Expiation141.’
‘Ah!’ said the lady, in a tone of much solemnity, ‘that is a great idea; in harmony with our instincts, with our traditions, our customs. It is deeply impressed upon the convictions of this land. Shaped as you Christians offer the doctrine142, it loses none of its sublimity143; or its associations, full at the same time of mystery, power, and solace144. A sacrificial Mediator145 with Jehovah, that expiatory146 intercessor born from the chosen house of the chosen people, yet blending in his inexplicable nature the divine essence with the human elements, appointed before all time, and purifying, by his atoning147 blood, the myriads148 that preceded and the myriads that will follow us, without distinction of creed149 or clime, this is what you believe. I acknowledge the vast conception, dimly as my brain can partially150 embrace it. I understand thus much: the human race is saved; and, without the apparent agency of a Hebrew prince, it could not have been saved. Now tell me: suppose the Jews had not prevailed upon the Romans to crucify Jesus, what would have become of the Atonement?’
‘I cannot permit myself to contemplate151 such contingencies,’ said Tancred. ‘The subject is too high for me to touch with speculation152. I must not even consider an event that had been preordained by the Creator of the world for countless153 ages.’
‘Ah!’ said the lady; ‘preordained by the Creator of the world for countless ages! Where, then, was the inexpiable crime of those who fulfilled the beneficent intention? The holy race supplied the victim and the immolators. What other race could have been entrusted154 with such a consummation? Was not Abraham prepared to sacrifice even his son? And with such a doctrine, that embraces all space and time; nay155 more, chaos156 and eternity157; with divine persons for the agents, and the redemption of the whole family of man for the subject; you can mix up the miserable158 persecution159 of a single race! And this is practical, not doctrinal Christianity. It is not found in your Christian books, which were all written by Jews; it must have been made by some of those Churches to which you have referred me. Persecute160 us! Why, if you believe what you profess161, you should kneel to us! You raise statues to the hero who saves a country. We have saved the human race, and you persecute us for doing it.’
‘I am no persecutor,’ said Tancred, with emotion; ‘and, had I been so, my visit to Bethany would have cleansed162 my heart of such dark thoughts.’
‘We have some conclusions in common,’ said his companion, rising. ‘We agree that half Christendom worships a Jewess, and the other half a Jew. Now let me ask one more question. Which is the superior race, the worshipped or the worshippers?’
Tancred looked up to reply, but the lady had disappeared.
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1
subsided
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| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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allayed
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| v.减轻，缓和( allay的过去式和过去分词 ) | |
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caravan
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| n.大蓬车；活动房屋 | |
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winding
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| n.绕，缠，绕组，线圈 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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cavalcade
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| n.车队等的行列 | |
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forth
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| adv.向前；向外，往外 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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10
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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11
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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memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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besiege
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| vt.包围，围攻，拥在...周围 | |
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encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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cascade
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| n.小瀑布，喷流；层叠；vi.成瀑布落下 | |
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cataract
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| n.大瀑布，奔流，洪水，白内障 | |
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foliage
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| n.叶子，树叶，簇叶 | |
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abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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archaic
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| adj.(语言、词汇等)古代的，已不通用的 | |
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mosque
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| n.清真寺 | |
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secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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cypress
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| n.柏树 | |
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cedar
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| n.雪松，香柏(木) | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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throbbed
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| 抽痛( throb的过去式和过去分词 )； （心脏、脉搏等）跳动 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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32
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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33
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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34
enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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35
alleys
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| 胡同，小巷( alley的名词复数 )； 小径 | |
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36
turquoise
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| n.绿宝石；adj.蓝绿色的 | |
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37
gilt
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| adj.镀金的；n.金边证券 | |
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38
shrubs
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| 灌木( shrub的名词复数 ) | |
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39
alluring
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| adj.吸引人的，迷人的 | |
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40
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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41
reposing
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| v.将（手臂等）靠在某人（某物）上( repose的现在分词 ) | |
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42
lulling
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| vt.使镇静，使安静（lull的现在分词形式） | |
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43
meridian
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| adj.子午线的；全盛期的 | |
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44
exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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45
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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46
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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47
gracefulness
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48
portfolio
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| n.公事包；文件夹；大臣及部长职位 | |
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49
repose
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| v.(使)休息；n.安息 | |
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50
renovated
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| 翻新，修复，整修( renovate的过去式和过去分词 ) | |
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51
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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52
amber
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| n.琥珀；琥珀色；adj.琥珀制的 | |
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53
embroidered
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| adj．绣花的 | |
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54
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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55
tunic
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| n.束腰外衣 | |
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56
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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57
rubies
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| 红宝石( ruby的名词复数 )； 红宝石色，深红色 | |
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58
slippered
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| 穿拖鞋的 | |
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59
costly
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| adj.昂贵的，价值高的，豪华的 | |
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60
Mandarin
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| n.中国官话，国语，满清官吏；adj.华丽辞藻的 | |
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61
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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62
descended
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| a.为...后裔的，出身于...的 | |
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63
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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64
malignity
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| n.极度的恶意，恶毒；（病的）恶性 | |
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65
complexion
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| n.肤色；情况，局面；气质，性格 | |
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66
possessed
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| adj.疯狂的；拥有的，占有的 | |
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67
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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68
subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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69
tint
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| n.淡色，浅色；染发剂；vt.着以淡淡的颜色 | |
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70
transparent
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| adj.明显的，无疑的；透明的 | |
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71
vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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72
starry
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| adj.星光照耀的, 闪亮的 | |
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73
vaults
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| n.拱顶( vault的名词复数 )；地下室；撑物跳高；墓穴 | |
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74
socket
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| n.窝，穴，孔，插座，插口 | |
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75
fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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76
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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77
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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78
ineffable
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| adj.无法表达的，不可言喻的 | |
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79
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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80
organisation
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| n.组织，安排，团体，有机休 | |
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81
eyebrow
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| n.眉毛，眉 | |
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82
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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83
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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84
apparition
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| n.幽灵，神奇的现象 | |
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85
brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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86
doom
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| n.厄运，劫数；v.注定，命定 | |
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87
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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88
revile
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| v.辱骂，谩骂 | |
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89
venerate
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| v.尊敬，崇敬，崇拜 | |
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90
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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91
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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92
bishop
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| n.主教，（国际象棋）象 | |
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93
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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94
dissent
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| n./v.不同意，持异议 | |
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95
Christian
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| adj.基督教徒的；n.基督教徒 | |
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96
animation
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| n.活泼，兴奋，卡通片／动画片的制作 | |
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97
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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98
rites
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| 仪式，典礼( rite的名词复数 ) | |
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99
genealogies
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| n.系谱，家系，宗谱( genealogy的名词复数 ) | |
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100
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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101
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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102
beseech
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| v.祈求，恳求 | |
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103
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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104
invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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105
penal
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| adj.刑罚的；刑法上的 | |
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106
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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107
assent
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| v.批准，认可；n.批准，认可 | |
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108
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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109
rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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110
infliction
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| n.（强加于人身的）痛苦，刑罚 | |
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111
posterity
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| n.后裔，子孙，后代 | |
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112
omnipotence
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| n.全能，万能，无限威力 | |
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113
omnipotent
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| adj.全能的，万能的 | |
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114
blasphemy
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| n.亵渎，渎神 | |
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115
rabble
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| n.乌合之众，暴民；下等人 | |
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116
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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117
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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118
advent
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| n.(重要事件等的)到来，来临 | |
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119
captivity
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| n.囚禁；被俘；束缚 | |
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120
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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121
inexplicable
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| adj.无法解释的，难理解的 | |
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122
conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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123
monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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124
figs
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| figures 数字，图形，外形 | |
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125
saviour
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| n.拯救者，救星 | |
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126
indite
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| v.写（文章，信等）创作 | |
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127
philistines
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| n.市侩，庸人( philistine的名词复数 )；庸夫俗子 | |
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128
suffused
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| v.（指颜色、水气等）弥漫于，布满( suffuse的过去式和过去分词 ) | |
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129
crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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130
mighty
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| adj.强有力的；巨大的 | |
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131
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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132
vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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133
purely
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| adv.纯粹地，完全地 | |
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134
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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135
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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136
sarcastic
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| adj.讥讽的，讽刺的，嘲弄的 | |
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137
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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138
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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139
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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140
barons
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| 男爵( baron的名词复数 )； 巨头； 大王； 大亨 | |
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141
expiation
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| n.赎罪，补偿 | |
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142
doctrine
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| n.教义；主义；学说 | |
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143
sublimity
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| 崇高，庄严，气质高尚 | |
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144
solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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145
mediator
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| n.调解人，中介人 | |
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146
expiatory
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| adj.赎罪的，补偿的 | |
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147
atoning
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| v.补偿，赎（罪）( atone的现在分词 )；补偿，弥补，赎回 | |
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148
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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149
creed
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| n.信条；信念，纲领 | |
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150
partially
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| adv.部分地，从某些方面讲 | |
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151
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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152
speculation
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| n.思索，沉思；猜测；投机 | |
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153
countless
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| adj.无数的，多得不计其数的 | |
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154
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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155
nay
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| adv.不；n.反对票，投反对票者 | |
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156
chaos
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| n.混乱，无秩序 | |
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157
eternity
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| n.不朽，来世；永恒，无穷 | |
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158
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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159
persecution
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| n. 迫害,烦扰 | |
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160
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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161
profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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162
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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