More wonderful than any myth of any nation under the sun, than any concept of poetic1 fancy throughout all literatures, than any vision of poet-sage or seer in all Sybilline rhapsodies—is the plain historical narrative2 of the life and deeds of Joan of Arc. Some power beyond the natural worked thro’ the peasant maid of Domremy.
“The people of Orleans when they first saw her in their city thought that it was an angel from Heaven that had come down to save them”, said an eye-witness of the scene who testified at the reversal of Jeanne’s sentence ten years after her death. On the contrary the Duke of Bedford, in a letter still extant, writing to Henry VI. and lamenting3 recent disasters to the English army says: “And alle thing there prospered4 for you til the tyme of the Siege of Orleans taken in hand God knoweth by what advis.
“At the which tyme, after the adventure fallen to the person of my cousin of Salisbury, whom God assoile, there fell by the hand of God as it seemeth, a great strook upon your peuple that was assembled there in grete nombre, caused in great part as I trowe, of lakke of sadde beleve, and of unlevefull doubte, that they had of a disciple5 and limb of the Feende, called the Pucelle, that used fals enchantments6 and sorcerie.”
“So certainly
As morn returneth in her radiant light
Infallibly the day of truth shall come”
said the Maid of Orleans.
[82]
That day of truth has come. Around Joan of Arc the charmed circle of the Church of Rome is drawn8. Let no man dare to call evil that which the Church calls good; let no man dare to attribute imposture9, hysterical10 exaltation, or necromantic11 might to one whom the Church calls Blessed. Vindicated12, rehabilitated13, restored, cherished, Blessed is now the Maid who died five hundred years ago burned at the stake as a witch.
Condemned16 by the University of Paris, an ecclesiastical tribunal? Yes. Hounded to the stake by Pierre Cauchon, Bishop17 of Beauvais? Yes. But the Church can shake off and disclaim18 the clinging hands of her children whose touch pollutes her; and the Church of all ages can outshine the lurid19 darkness of any one age, and deprecate, and deplore20 and denounce the deeds done in that lurid darkness. Splendidly, too, and with stern magnanimity, defying apparent self-contradiction, can the Church reverse the decrees of ecclesiastical tribunals, and stoop down to pick up and restore and rehabilitate14 and bless a strangely foolish child whom kings and courts and the great University of Paris had condemned and cast away.
The Church of the Middle Ages must ever stand darkly enigmatic to the non-Catholic student of history. He cannot rightly appreciate the binding21 force of spiritual authority. The withering22 away from fear of Church censure23, the clinging claim upon all the powers of the soul in the prayers and ceremonies and sacraments of the Church, the isolating24 horrors of her excommunications, the abject25 fear of her spiritual punishments, powerful alike over prince and potentate26 and peasant—are practically meaningless to the non-Catholic.
That scene in “Richelieu” by Sir Edward Bulwer Lytton, well illustrates28 the power of the Church in the Middle Ages. King Louis XIII. has sent to demand that Julie de Mortemar, Cardinal29 Richelieu’s orphan30 ward27, shall be immediately sent to[83] the court subject to the king’s pleasure. The girl clings to the Cardinal for protection. To these messengers Cardinal Richelieu replies,
“To those who sent you!—
And say you found the virtue31 they would slay32
Here—couched upon this heart, as at an altar,
And sheltered by the wings of sacred Rome.
Begone!”
They go. But soon again comes Baradas, favorite of the king, First Gentleman of the Chamber33, and about to be made premier34 to succeed the temporarily deposed35 Cardinal Richelieu. To Baradas’ insolent36 importunities the eloquent37 old Cardinal in righteous wrath38 exclaims:
“Ay, is it so?—
Then wakes the power which in the age of iron
Burst forth39 to curb40 the great and raise the low.
Mark where she stands!—around her form I draw
The awful circle of our solemn Church!
Set but a foot within that holy ground,
And on thy head—yea tho’ it wore a crown
I launch the curse of Rome!”
Baradas abashed41 retires, the king’s suit ceases; the Church has triumphed.
La Pucelle.
France is assuredly a genius-mad nation: whether genius or madness shall ultimately prevail is an answerless question. The Republic shall go down in “a slough42 of mire43 and blood” is the current prophecy today; but, then, France has gone down in mire and blood many and many a time and, ph?nix like, she has risen and soared aloft led onward44 and upward by some strong Genius-Child.
Joan of Arc and Napoleon Bonaparte stand unique in history; each picked up torn, bleeding, fragmentary France and restored her to her rightful place in the family of nations.[84] That Napoleon Bonaparte, a man, a soldier, and a master of opportune45 occasion, should have rescued France is not wonderful; but that the Maid of Domremy, a timid girl aged46 seventeen, who “knew not how to ride or to handle a sword”, whose hand never shed blood, should have, amid most inopportune occasion, prevailed in battle against Talbot, Gladsdale, Falstofe and the flower of the English Army is, past all credence47, wonderful.
France as a nation was extinguished by the Treaty of Troyes. Isabeau of Bavaria, wife of Charles VI. deliberately48 and exultantly49 aided the trembling hand of the imbecile king as he signed away his kingdom. Henry VI. of England, infant son of Henry V. and Catharine, daughter of Charles VI. of France, was proclaimed heir of the united kingdoms France and England: later, at the death of Henry V. this child was crowned at Paris king of England and of France. Isabeau of Bavaria aided in the coronation ceremony, graciously accepting young Harry50 Lancaster as king of France to the exclusion51 of the rightful heir, her own son, Charles the dauphin.
As Schiller says:
“Even the murderous bands
Of the Burgundians, at this spectacle
Evinced some token of indignant shame.
The queen perceived it and addressed the crowds,
Exclaiming with loud voice, ‘Be grateful, Frenchmen,
That I engraft upon a sickly stock
A healthy scion52, and redeem53 you from
The misbegotten son of a mad sire.’”
Surely the first part of Merlin’s prophecy had been ominously54 fulfilled: France was lost by a woman. Would a woman save France? And far away—among the wooded hills of Domremy wandered the splendid Dreamer who should, in three bright, bitter years—flame-cut into fame forever—undo what Isabeau had done, throw off the incubus55 of alien authority, negative the Treaty of Troyes, and save France.
[85]
Thank God for the enthusiasts56, for those who follow their Voices! Tho’ their way lies thro’ adamantine opposition57, they know it not, their eyes are fixed58 on the goal; and even as one in hypnotic somnambulism leaps on from toppling crag to crag unawed by the sheer depths of yawning destiny o’er which he strides, so do these enthusiasts press on to the goal: and they reach it.
Joan appeared at the camp at Blois, clad in a new suit of brilliant white armor, mounted on a stately black war-horse, and with a lance in her right hand, which she had learned to wield59 with skill and grace. Her head was unhelmeted; so that all could behold60 her fair and expressive61 features, her deep-set and earnest eyes, and her long black hair, which was parted across her forehead and bound by a ribbon behind her back. She wore at her side a small battle-axe, and the consecrated62 sword marked on the blade with five crosses which had at her bidding been taken for her from the shrine63 of St. Catharine at Fierbois.
A page carried her banner which she had caused to be made and embroidered64 as her Voices enjoined65. It was white satin, strewn with fleurs-de-lis; and on it were the words “Jhesus Maria”. And thus spectacularly equipped Joan made her appearance at Orleans at the head of an enthusiastic French army. The astounded66 English soldiers could only stare and glare; and had it not been from their greater fear of their irate67 commanders, these brave heroes of Agincourt would have promptly68 run away in panic fright from this dread69 Maid.
Joan advanced towards the besiegers and solemnly admonished70 the English generals to desist from their unlawful holding of Orleans, to withdraw at once from France, and to spare further bloodshed. Oaths and imprecations and ribald jests answered her earnest abjuration71. Joan returned to her ranks and gave order for battle. Yet she shrank from the fury of the[86] strife72 and her heart recoiled73 and sickened at the sight of suffering and death. Joan’s most trustworthy biographer tells us that her own hand never shed blood.
Joan was wounded at the battle around Orleans; an arrow from a cross-bow penetrated74 her armor between the neck and shoulder and remained fastened in the wound. Joan grew faint from pain and she suffered La Hire to lead her from the fray75. Recovering herself in a little while, she sat up and withdrew the arrow with her own hands, then putting a little oil on the wound, she mounted and galloped76 back to where the battle was raging. Joan’s presence reinspired her followers77; mad dash after dash was made against the fort held by Sir John Gladsdale. The English soldiers, thinking her to have been mortally wounded, were terrified at her abrupt78 return. Again Joan called out to Gladsdale to surrender and spare further bloodshed. With an oath the infuriated general came out upon the drawbridge shouting orders for a final desperate assault. As he stood thus conspicuous79 between the two armies, a cannon80 ball from the town crashed thro’ the drawbridge and Gladsdale fell and perished in the waters. At the sight of this disaster, and also at the attack upon the fort under the leadership of Joan in person, the English army fled. The siege of Orleans was raised. The long imprisoned81 Orleannais came forth and hailed Joan as their deliverer sent from Heaven.
Charles VII.
The raising of the siege of Orleans was quickly followed by the decisive battle of Patay in which Talbot, the English commander, was wounded and taken prisoner together with a large part of the English army. The way now lay open to Rheims. Thither82 marched the victorious83 French forces under Joan of Arc carrying with them the perplexed84 and irresolute85 Dauphin. In the cathedral at Rheims, July 17, 1429, with all[87] the solemn ceremonies of the coronation of kings, this weakling was crowned Charles VII. of France.
Perhaps as the son of an imbecile sire and Isabeau of Bavaria, Charles VII. couldn’t help being what he was. So in the shadow of that comfortable Lombrosian theory we leave without reproach the man whom, in the good sunlight of common sense and honest manhood, we should scathingly reproach as dastard86 and ingrate87.
After the crowning of Charles at Rheims, Joan desired to withdraw from the king’s service and go back to Domremy. She declared that her work was done; she, moreover, maintained that her Voices no longer urged her to remain in the field, or pointed88 out unerringly just what she should do. Du Nois and La Hire prevailed upon her to remain with the army.
Joan was wounded in an unsuccessful attack upon Paris. And the following spring in a sortie at Compeigne Joan was taken prisoner by the Burgundians and subsequently sold to the English.
Joan was cast into prison at Rouen. Here the indignities89 to which she was subjected, as related by her biographers, are almost incredible. The apathy90 of the fickle91 French towards their late “deliverer sent from Heaven”, and the dastardly indifference92 of Charles VII. during her imprisonment93 and throughout her trial and death form a conspicuous page in the black book of Human Ingratitude94.
Et tu, Brute95! (And thou too, O Brutus!) cried C?sar as he fell pierced, indeed, with twenty-three wounds, but slain96 at the sight of his beloved Brutus among the murderers. That was death in death. And if my enemy had done this to me, verily, I could have borne it. But thou, my friend and my familiar!—This agonizing97 cry—shrieked so that all the world may hear by C?sar, Wolsey, Joan—rises in bitter silence in many a heart. Only those we love have power to wound us; and we stand defenceless, unresenting, dim-wondering, yet loving. Nancy of the slums under the murderous blows of Bill Sykes,[88] C?sar as he gazes at Brutus, Joan of Arc blessing98 Charles VII. from her Calvary of flames—shine as radiant silhouettes99 of human nobility on the somber100 overshadowing background of human ingratitude.
Joan’s Voices.
“This pure, this gentle creature cannot lie!
No, if enchantment7 binds101 me, ’tis from Heaven
My spirit tells me she is sent from God.”—Schiller.
Both the French and the English firmly believed that Joan of Arc was aided by some preternatural power; but was she borne upward by “airs from heaven or blasts from hell”? Burned at the stake as a Witch, Relapsed Heretic, Accurst—thus died the Maid whom the Church has raised to her altars.
But ere we too scathingly condemn15 that scene, disgraceful alike to the Church and to human nature, which was enacted102 in the Rouen market-place May 31, 1531; it might be well to turn a balancing gaze upon our own Cotton Mather madness which had its orgies upon Gallows103 Hill, Salem, June-September 1692. Nor are we of the passing day and hour sufficiently104 washed white of the soot105 of Occultism that we may conspicuously106 disclaim the witch-burning at Rouen. In the late Christian107 Science rupture108 accusations109 of “mental assassination” and the use of “malicious animal magnetism” were mutually charged. Just what that may mean in the esoteric circle, I know not; but full meaning and full knowledge would doubtless ramify back to Rouen.
“There are more things in Heaven and Earth, Horatio,
Than are dreamed of in your philosophy.”
Yes, infinitely111 more: all that the human eye can see or the ear hear or the intellect know is but as a shore-lapping wave of the infinite ocean of the Seen, the Heard, the Known. And what if some eye be abnormally endowed with vision, or some[89] ear be attuned112 beyond the normal for hearing, or some finely fashioned intellect transcend113 ordinary knowing—shall it not inevitably114 see more or hear more or know more of that infinite ocean? and shall it not fearlessly and fully115 make known what it sees or hears or knows? And then what? Why we gregarious116 Little People, spitefully content in limitations, will with consenting conscience, condemn the witch to death.
Joan’s Voices spoke117 to her more especially when the church bells were ringing; they were mild and very kind; they always spoke soothingly118. When their music stilled she lay prostrate119 upon the ground and wept because they had left her behind; because she had not been able to ascend120 with them and go home to that waiting Heaven. Joan’s Voices urged her to become the saviour121 of France. And when the child remonstrated122 that she was only a poor peasant girl and did not know how to ride a horse or handle a sword, the Voices insistently123 replied, “It is God who commands.” And then the Maid arose and went forth on that mighty124 mission.
Orleans, Jargeau, Troyes, Patay, Rheims, Laon, Soissons, Compeigne, Beauvais were her victories. Then came the rapid flame-way of her own emancipation125.
As Joan stood bound to the stake, and as the smoke and flames were hiding her from the vulgus profanum, a wild-eyed monk126 advanced to the pyre. He held aloft a large iron cross having upon it an ivory figure of the tortured Christ. A look of infinite sympathy and love lit up the eyes of Joan as they rested upon the Christ. Her lips parted in prayer. Blessings127 upon Charles VII., prayerful petitions for her beloved France were heard thro’ the crackling flames. Not once did her eyes turn from the tortured form upon the cross; thence was coming the strength that enabled her to bear the pangs128 of death, thence, too, the grace which urged her to pray for her murderers.
Round her rolled the fire; her long black hair was blazing,[90] her head, her face, her wondrous129 eyes were flooded in flame. All was ending. But the monk held aloft the Crucifix. A gust130 of wind parted the fire, again the charred131 eyes rested upon the tortured form on the cross, her lips moved in prayer; and again she was lost in flames. Thus perished Joan of Arc, aged nineteen, virgin132 and martyr133.
Take not the ivory Christ away. ’Tis sorrow’s mutual110 friend; ’tis the strength of strong agony; ’tis the sympathizing consoler of the rack, the stake, the prison house of pain, the dim valley of the Shadow, the Rouen sea of flames. The Crucifix understands.
Pan? Well, yes, for the bright blue Arcadian hour in young-heart Arcady. But for the gray every day and the solemn night; for the hours of pain and loss and parting and change, sickness, old age, sorrow; for the crucial crises of life as they come in bitter pangs to us of a lost Arcady; for the mother whose boy fell at Vera Cruz; for a Joan of Arc in the flames—ah! take your grinning Pan away; we want the Crucifix, we want the thorny134 crowned Christ who has suffered and understands.
Ten years after the death of Joan, there was a judicial135 reversal of her sentence of condemnation136. Twenty-five years later the Church instituted a thorough investigation137 of Joan’s claims, deeds, trial, condemnation, and death. The process and results of this inquiry138 may be found in detail in the work “Proces de Condemnation et de Rehabilitation139 de Jeanne D’Arc,” published in five volumes, by the Société de L’Histoire de France.
Many eminent140 English authors, besides innumerable French biographers, have written in deep sympathy with Joan of Arc; among them may be mentioned Southey, Hallam, Carlyle, Landor, de Quincy, Lang, and our own Mark Twain. Voltaire’s vulgar burlesque-epic is now generally regarded as an insult[91] to France and a superficial satiric141 calumny142. Schiller in The “Maid of Orleans” distorts well known historical facts.
In 1869 Mgr. Dupanloup, Bishop of Orleans presented at the Vatican his petition and claims for the beatification of Joan of Arc. The trial proceeded slowly, but on April 11, 1909, Pius X., the present reigning143 pontiff, pronounced the decree which raised Joan to the first step in the process of canonization. She was solemnly declared Blessed. “A Mass and Office of Blessed Joan taken from the Commune Virginum with ‘proper’ prayers have been approved of by the Holy See for use in the diocese of Orleans.” Joan’s canonization is now under active consideration.
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1
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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2
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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3
lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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4
prospered
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| 成功，兴旺( prosper的过去式和过去分词 ) | |
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5
disciple
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| n.信徒，门徒，追随者 | |
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6
enchantments
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| n.魅力( enchantment的名词复数 )；迷人之处；施魔法；着魔 | |
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7
enchantment
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| n.迷惑，妖术，魅力 | |
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8
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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9
imposture
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| n.冒名顶替，欺骗 | |
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10
hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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11
necromantic
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| 降神术的，妖术的 | |
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12
vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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13
rehabilitated
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| 改造（罪犯等）( rehabilitate的过去式和过去分词 )； 使恢复正常生活； 使恢复原状； 修复 | |
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14
rehabilitate
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| vt.改造(罪犯)，修复；vi.复兴，(罪犯)经受改造 | |
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15
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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16
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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17
bishop
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| n.主教，（国际象棋）象 | |
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18
disclaim
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| v.放弃权利，拒绝承认 | |
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19
lurid
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| adj.可怕的；血红的；苍白的 | |
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20
deplore
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| vt.哀叹，对...深感遗憾 | |
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21
binding
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| 有约束力的，有效的，应遵守的 | |
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withering
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| 使人畏缩的，使人害羞的，使人难堪的 | |
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censure
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| v./n.责备；非难；责难 | |
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24
isolating
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| adj.孤立的，绝缘的v.使隔离( isolate的现在分词 )；将…剔出（以便看清和单独处理）；使（某物质、细胞等）分离；使离析 | |
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abject
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| adj.极可怜的，卑屈的 | |
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26
potentate
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| n.统治者；君主 | |
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27
ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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orphan
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| n.孤儿；adj.无父母的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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32
slay
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| v.杀死，宰杀，杀戮 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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premier
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| adj.首要的；n.总理，首相 | |
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deposed
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| v.罢免( depose的过去式和过去分词 )；（在法庭上）宣誓作证 | |
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insolent
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| adj.傲慢的，无理的 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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38
wrath
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| n.愤怒，愤慨，暴怒 | |
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39
forth
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| adv.向前；向外，往外 | |
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curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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41
abashed
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| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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42
slough
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| v.蜕皮，脱落，抛弃 | |
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43
mire
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| n.泥沼，泥泞；v.使...陷于泥泞，使...陷入困境 | |
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44
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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45
opportune
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| adj.合适的，适当的 | |
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46
aged
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| adj.年老的，陈年的 | |
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47
credence
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| n.信用，祭器台，供桌，凭证 | |
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48
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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49
exultantly
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| adv.狂欢地，欢欣鼓舞地 | |
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50
harry
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| vt.掠夺，蹂躏，使苦恼 | |
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51
exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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52
scion
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| n.嫩芽，子孙 | |
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53
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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54
ominously
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| adv.恶兆地，不吉利地；预示地 | |
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55
incubus
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| n.负担；恶梦 | |
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56
enthusiasts
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| n.热心人，热衷者( enthusiast的名词复数 ) | |
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57
opposition
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| n.反对，敌对 | |
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58
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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59
wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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60
behold
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| v.看，注视，看到 | |
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61
expressive
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| adj.表现的，表达…的，富于表情的 | |
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62
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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63
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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64
embroidered
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| adj．绣花的 | |
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65
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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66
astounded
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| v.使震惊(astound的过去式和过去分词)；愕然；愕；惊讶 | |
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67
irate
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| adj.发怒的，生气 | |
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68
promptly
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| adv.及时地，敏捷地 | |
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69
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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70
admonished
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| v.劝告( admonish的过去式和过去分词 )；训诫；（温和地）责备；轻责 | |
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71
abjuration
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| n.发誓弃绝 | |
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72
strife
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| n.争吵，冲突，倾轧，竞争 | |
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73
recoiled
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| v.畏缩( recoil的过去式和过去分词 )；退缩；报应；返回 | |
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74
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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75
fray
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| v.争吵；打斗；磨损，磨破；n.吵架；打斗 | |
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76
galloped
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| （使马）飞奔，奔驰( gallop的过去式和过去分词 )； 快速做[说]某事 | |
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77
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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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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80
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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81
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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82
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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83
victorious
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| adj.胜利的，得胜的 | |
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84
perplexed
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| adj.不知所措的 | |
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85
irresolute
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| adj.无决断的，优柔寡断的，踌躇不定的 | |
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86
dastard
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| n.卑怯之人，懦夫；adj.怯懦的，畏缩的 | |
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87
ingrate
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| n.忘恩负义的人 | |
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88
pointed
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| adj.尖的，直截了当的 | |
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89
indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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90
apathy
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| n.漠不关心，无动于衷；冷淡 | |
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91
fickle
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| adj.(爱情或友谊上)易变的，不坚定的 | |
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92
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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93
imprisonment
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| n.关押，监禁，坐牢 | |
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94
ingratitude
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| n.忘恩负义 | |
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95
brute
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| n.野兽，兽性 | |
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96
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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97
agonizing
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| adj.痛苦难忍的；使人苦恼的v.使极度痛苦；折磨(agonize的ing形式) | |
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98
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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99
silhouettes
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| 轮廓( silhouette的名词复数 )； （人的）体形； （事物的）形状； 剪影 | |
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100
somber
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| adj.昏暗的，阴天的，阴森的，忧郁的 | |
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101
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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102
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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103
gallows
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| n.绞刑架，绞台 | |
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104
sufficiently
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| adv.足够地，充分地 | |
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105
soot
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| n.煤烟，烟尘；vt.熏以煤烟 | |
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106
conspicuously
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| ad.明显地，惹人注目地 | |
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107
Christian
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| adj.基督教徒的；n.基督教徒 | |
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108
rupture
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| n.破裂；(关系的)决裂；v.(使)破裂 | |
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109
accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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110
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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111
infinitely
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| adv.无限地，无穷地 | |
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112
attuned
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| v.使协调( attune的过去式和过去分词 )；调音 | |
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113
transcend
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| vt.超出，超越(理性等)的范围 | |
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114
inevitably
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| adv.不可避免地；必然发生地 | |
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115
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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116
gregarious
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| adj.群居的，喜好群居的 | |
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117
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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118
soothingly
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| adv.抚慰地，安慰地；镇痛地 | |
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119
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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120
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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121
saviour
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| n.拯救者，救星 | |
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122
remonstrated
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| v.抗议( remonstrate的过去式和过去分词 )；告诫 | |
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123
insistently
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| ad.坚持地 | |
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124
mighty
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| adj.强有力的；巨大的 | |
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125
emancipation
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| n.（从束缚、支配下）解放 | |
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126
monk
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| n.和尚，僧侣，修道士 | |
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127
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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128
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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129
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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130
gust
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| n.阵风，突然一阵（雨、烟等），（感情的）迸发 | |
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131
charred
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| v.把…烧成炭( char的过去式)；烧焦 | |
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132
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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133
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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134
thorny
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| adj.多刺的，棘手的 | |
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135
judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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136
condemnation
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| n.谴责; 定罪 | |
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137
investigation
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| n.调查，调查研究 | |
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138
inquiry
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| n.打听，询问，调查，查问 | |
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139
rehabilitation
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| n.康复，悔过自新，修复，复兴，复职，复位 | |
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140
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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141
satiric
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| adj.讽刺的，挖苦的 | |
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142
calumny
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| n.诽谤，污蔑，中伤 | |
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143
reigning
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| adj.统治的，起支配作用的 | |
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