Sir John Maundeville, 1322
"Mount Tabor in Galilee ... is of a remarkably1 round shape, and covered in an extraordinary manner with grass and flowers."
Arculf, 700 A.D.
Our departure next morning—our little party reduced to three and one mukari—was somewhat delayed by the conduct of Sadowi, who, brought up in Moslem2 surroundings, firmly protested against being ridden past a pig in the streets of Haifa. If it had been a lion he could not have objected more strongly, and as the movement of a pig is not rapid our progress, for the length of an entire street, was a work of time. We were bound for Nazareth, only some twenty-four miles distant, along a fairly good road, but this was, on the whole, the most wearisome day of our journey. A chain is no stronger than its weakest link; Khalil had to lead the Artist's horse at a walk, our second servant had gone, {259} and even if we had known the way, or if it had seemed prudent3 to divide our forces, our horses had no confidence in Frenjy, and so firmly refused to separate from their stable companions—human and equine—that, after disputing the question with them until we were tired, we abandoned ourselves to the dragging pace which is so wearing to horse and rider, and which protracted4 our journey till late in the afternoon.
Descending5 after three miles into the fertile plain of the Kishon we retraced6 our road towards Megiddo for some miles, and then climbed to higher ground, and passed through a succession of beautiful groves7 of oak, very rare in this country, and which, we regretted to see, had been partially8 destroyed in the construction of the new carriage road from Haifa to Tiberias. Once more descending we reached, about fifteen miles from Haifa, the village of Sem?niyeh, historically interesting as being the first settlement in Palestine of the German Society of Templars, who have done so much for commerce and agriculture, and have demonstrated, as no other Europeans have done, by their well-built, well-arranged colonies, the fact that it is possible to live a domestic life under conditions of order, beauty, and sanitation9 even in Palestine. This {260} first site, however promising10 and pleasing to the eye, was not, however, well chosen, for the spring, bordered with flowers and shaded with maiden-hair, turned out to be very unwholesome. We passed, just below, the little village of Yafa, where since 1641 the Franciscans have possessed11 a small chapel12, on the alleged13 site of the house of Zebedee. The villagers are mainly Latins and Greek Orthodox.
The town of Nazareth is so buried in a cleft14 of the hills that it came into sight quite suddenly, lying to the left of the road, with a few separated buildings, mostly modern institutions, the most striking of which is the immense orphanage15 of the Salesian Fathers, with its long arcades16 and its exalted17 position. A convent of Poor Clares is the only building noticeable to the right of the road; on the left we pass a pleasant-looking hotel (German) and some half-dozen houses, and we are at the gates of the Franciscan hospice, a handsome building, capable of accommodating over two hundred guests, with spacious18 reception-rooms and every modern convenience, built mainly by the liberality of Americans, and known, in consequence, as Notre Dame19 d'Amerique. Its hospitality, like that of all the Franciscan hospices, is open to all, rich and poor, irrespective {261} of sex, creed20, or nationality. Guests are at liberty to leave a gift for the maintenance of the house; but nothing is asked, and the Lady related several instances, personally known to her, in which it had been declined owing to the circumstances, known or suspected, of the visitor.
One's emotions on finding oneself in Nazareth are, like so many of the most sacred things in life, "nothing to speak of." Easier is it to dwell upon our hearty21 welcome and kindly22 companionship, upon the refreshment23 of comfortable rooms and an excellent table, upon the unattractiveness of the modern town and the superfluous24 philanthropy and multiplication25 of benevolent26 institutions.
After "the cup that cheers," and which a Franciscan hospice anywhere in Palestine may be warranted to produce at sight of an Englishwoman, we wandered forth27, rather rashly, in the twilight28. The Lady alleged that the ground-plan of the town could only be compared with Clovelly—each house looks down the next-door chimneys, or would if chimneys there were. The streets appeared to be about nine feet wide. On either side is a pavement wide enough for one person; the middle is a water-course, a {262} drain, or a depository for decaying vegetable matter according to the character of the quarter. If you meet a donkey your conversation with your companion across the street is interrupted till it has clattered29 past; if it is loaded you flatten30 yourself against the wall; if you meet a camel you step inside the nearest house. The people have the manners of those accustomed to tourists and to superfluously31 benevolent institutions: the women stare boldly, the children demand backsheesh, the men have lost the Oriental courtesy so welcome in less frequented places.
The population is about ten thousand, of whom thirty-five hundred are Moslems, and thirty-five hundred Greeks; about twenty-eight hundred Catholics, Latin, Greek, and Maronite, and about two hundred and fifty Protestants. The people are prosperous, mainly as agriculturists, but there is also some commerce in cotton and grain.
The Franciscans, besides their own college for novices32, have a school for boys; the Salesians an orphanage for boys; the Christian33 Brothers a school for boys, with higher grade as well as elementary teaching; the Dames34 de Nazareth an orphanage and school for girls; the Sisters of {263} St Joseph a school for girls and a dispensary; the Brothers of St John the Divine a hospital and dispensary; the Sisters of Charity all the miscellaneous works of care for young and old, for homeless and infirm, with which everywhere they fill up the gaps left by others. The Greeks, Russians, Maronites—all have their own institutions; the Russians a very large hospice for pilgrims. The Edinburgh Medical Mission has a church and hospital, and the English have a small orphanage for girls, founded by the Society for Female Education, which, despite its unattractive title, has done some excellent work in Palestine. How, out of a Christian population of about three thousand (exclusive of Greek Orthodox, and in a well-to-do town), enough material is collected to furnish occupation to so many societies, and the means of spending so much money as is here represented, is beyond the understanding of the mere36 layman37!
Darkness fell suddenly, and in the narrow, unlighted streets we—to our own self-contempt at so unusual a circumstance—lost our way, got mixed with a long train of camels which, whether standing35 or sitting, barricaded38 our steps in all directions, and were finally rescued by a lad speaking very good French, who lifted the Lady {264} bodily over pack-saddles and humps of camels, drove her under arches formed by the front and hind39 legs of camels, held aside for her the investigating muzzles40 of camels, defended her from the hind legs of camels, and finally, to her great surprise, delivered her safe at the convent door, and disappeared into the dark.
Next day we visited all the traditional sites, known by description to all the world. The great Church of the Annunciation, rich with costly41 gifts of marbles, and silver, and pictures, on the site of that built by Constantine, is the parish church of the Franciscans. The present building is not older than the beginning of the eighteenth century; its immediate42 predecessor43 having been burnt and pillaged44 by the Bedu from beyond the Jordan. A very simple chapel covers a part of the foundations, still visible, of a crusading church, on ground bought by the Franciscans a hundred and fifty years ago, and which they hope some day to restore. The timeworn arches, the fragments of masonry45 standing silent and solitary46 in a walled garden, among well-ordered flower-beds—the tradition that this was the site of the workshop of Joseph, the village carpenter, impressed us more than all the wealth, the multiplied legends of the {265} handsome Church of the Annunciation.[4] The Franciscans have also a chapel covering the rock said to be the scene of one of the occasions when our Lord, after His resurrection, was known in the breaking of bread. The Greek Catholics are in possession of the church which is associated with the synagogue in which Jesus is said to have preached, and from which He was cast out; the Greek Orthodox of a chapel which covers one of the springs of the village well. Here, as in many other places where only one well exists, we may feel certain of at least one scene of many sacred associations.
Later in the day the Lady and the Doctor rode up to the top of one of the many hills, which stand out like islands or peninsulas in the plain, and from which, but a mile or two beyond the village, one has a view which is an epitome47 of Old and New Testament48 history. It is said that one may see thirty miles in three directions: east to the valley of the Jordan and the hills of Gilead beyond, west to the Mediterranean49, and in the nearer foreground one may look {266} upon the battlefields of Esdraelon, on Carmel and Tabor, on the scenes of the history of Elijah, Barak, Gideon, of the death of Saul, of the struggles of the Maccabees, of the life of Jesus of Nazareth.
Here, once more, one cannot fail to be struck by the falsity of conventional teaching. No meditation50 on the boyhood of Jesus is complete without its paragraph as to the obscurity of His home, the remoteness of this Galilean village, its aloofness51 from the life and history of the times. The very phrase "Can any good thing come out of Nazareth?" is taken in support of its insignificance52, instead of evidence of the well-known character for turbulence53 of its inhabitants—a character said, by those in political authority, to be still prominent to-day.
Apart, however, from the stimulus54 of its surrounding scenery it is obvious to the most elementary student that Nazareth was very little removed from the most crowded highway, from the centre of the busiest life of Palestine; that—to speak it with reverence—an intelligent boy, wandering about the neighbourhood as boys will, would bring in every day news of all the activities, the competitions, the commerce, the politics of the times. Midianite caravans55 making {267} their way to the fords of the Jordan would tell of all the wealth and learning of Egypt, and reflect somewhat of its contact with Europe; Damascus caravans coming south or returning home from trading expeditions; pilgrims going up to Jerusalem to the feasts, and bringing back news of the capital, the rendezvous56 of all Jewry; lords and princes with their retinues57 travelling from the Greek cities of the Decapolis to the Greek city of Tiberias, but a few hours distant; Roman legions marching south; luxurious58 ladies going down to winter among the palm gardens of Jericho; learned men travelling from one city to another; peripatetic59 teachers as the fashion was; Herod and his Court removing from Tiberias to Sebaste, to Jericho, to Jerusalem—all such spectacles would be of daily occurrence, a part of that human training which made the Master, perfect Man; which taught Him sympathy not only with those who frequented the carpenter's workshop and the fisherman's hut, but with a learning, a civilisation60, a life, which brings Him nearer to us and to our own temptations and interests than some would have us think; which made it necessary that His teachings should be represented not only by the Synoptic gospels but {268} by the author of the fourth gospel, by the Epistle to the Hebrews, by the philosophy of St Paul.
Looking down from our elevation61 at a scene which showed the ploughman with his yoke62, the sower with his basket, the busy little town, the many schools, hospitals, orphanages63; the hospitalities of the Franciscans and the Russians, frequented, later in the year, by persons of every class and nationality; the buildings in progress, the vehicles and laden64 beasts travelling seawards to Haifa, in touch with all the commerce of the age, we turned for one moment to the convent of Poor Clares at our feet, with the passing thought that asceticism65, inactivity, contemplation such as this, was an anomaly compared not only with our own life but with that of Him whom they would serve.
The Artist's horse required an off day or two, and the roads were in such good condition that it was arranged that the Artist should follow in a carriage, as the rest of the party had a long day in prospect66. The Church of the Annunciation had been crowded every evening with village people, singing special litanies, and praying for rain. "I thought of your long ride, and prayed with mixed feelings," said a kindly {269} Father; "but the majority are against you, and you had better make the most of the time. I saw 'as it were a man's hand' over Carmel!"
Accordingly we set off at twilight next morning, and saw the sun rise over the hills of Galilee. The little town had not yet awakened67 to life, and not a single woman waited with her pitcher68 at the well which yesterday had been a scene of so much activity. We had planned to visit the Austrian hospital, where so much science and surgical69 skill are devoted70 to the poor by the Brothers of St John the Divine, but the early start and a change in our route made this impossible. The country hereabouts is not in itself interesting, except for the beauty of colouring, which is never wanting in Palestine, and for the associations of which we were everywhere reminded. We looked back at the Mount of Precipitation, with its sheer precipice71 of 1000 feet, at the range of Carmel, at Tabor and Hermon, at the wide plain to the south and the rising ground beyond, where, in Nain and Endor and Shunem, men and women were still perplexed72 by the mysteries of life and death.
Khalil chose to conduct us off the highroad, which seemed to us better adapted to the imperfect light, and over some very rough ground {270} through the village of Gath-Hepher, birthplace of Jonah, and where, as may be gathered from the presence of his tomb, he was also buried. He was, additionally, buried near Jaffa, and somewhere in the direction of Hebron—circumstances of a nature not unusual in the case of saints and heroes popular among the faithful of more than one confession73. This, we gathered, was his Moslem burial-place.
About twenty minutes later we reached the spring of Kefr Kenna, probably the Cana of the New Testament, and, if so, the source of the water that was made wine. The women, somewhat wild-looking and unkempt at this early hour, were filling their jars from the sarcophagus into which the water runs; but they offered no discourtesy, and made no demands for backsheesh. It was barely seven o'clock when we rode into the courtyard of the little Latin church built over the alleged site of the first miracle of Jesus. The Franciscans in charge of the mission were in church, we were told, and we made our way in, and found the father (with the single attendant brother) saying his office by the light of a solitary candle. When he had finished he hastened to place himself at our disposal, showed us the church, and afterwards invited us to take {271} refreshment. The church is a little gem74, both as to architecture and decoration. It is seldom one can honestly admire a modern church in this country, as, however good the building may be, it is generally hideously75 disfigured by the offerings of the faithful. However, at Cana there are no nuns76 to make crochet77 and paper flowers, no opportunities for grateful Arabs to testify piety78 by Christmas-tree balls. All is of rich simplicity79, and the Père Curé is too good an arch?ologist to allow of the usual glaring anomalies. The church, built in 1880, stands on the site of an older one, visible below the present flooring at various points where trap-doors are open to exhibit, here an inscription80 in mosiac, there a fragment of wall or of carving81; but it may be doubted whether these belong to the church built by Helena and described by Paula in the fourth, Antoninus Martyr82 in the sixth, and Willibald in the seventh century; and visited, according to Michaud, by St Louis, in May 1251, with his wife, Margaret of Provence. A large earthenware83 jar is shown in the church, of antique design and of local manufacture, in illustration of those in use in the time of our Lord. The amount of wine that six such water-pots would contain was, indeed, a princely wedding-gift.
{272} In the simple little presbytery, at right angles with the church, curiously84 reminiscent of many an one in the Highlands of Scotland, we tasted the wine of Cana of Galilee, the red wine of the district, pure and refreshing85, with the cordial quality of Burgundy rather than the acidity86 of claret.
A little Franciscan oratory87, built upon the foundations of an ancient chapel, which, in its turn, became a mosque88, marks the traditional site of the house of Nathaniel. The adjoining ground now serves as a cemetery89. We retraced our steps to the entrance of the village, and returned once more to the Great Plain, where, as we passed by the village of Nahallal, the conviction was forced upon us that the praying agriculturists were about to meet with the fulfilment of their hopes. We had talked of the great black clouds which had been gathering90 ever since our departure as "fine atmospheric91 effects," and had refused to listen to the kindly warnings of our good friends at Cana, but we looked with some dismay at the wide, shelterless valley we must cross before reaching the foot of Mount Tabor, where protection among the trees might be hoped for. Fortunately, there was no wind, so the horses made no objection to the rain, although the abrupt92, rocky descent into the valley was very {273} slippery. The climb beyond we made on foot, partly out of regard for our horses and partly for the pleasure of delaying at will to enjoy the views and examine the flora93.
The flowers and shrubs94 were very interesting, but less varied95 than on Carmel; and the clouds somewhat obscured the view until we reached the top, when a grand panorama96 burst upon us. It was a steep climb, for the mountain is two thousand and eighteen feet, and the plain can be very little above sea-level. However, the road is good, and we were rewarded by the discovery of a dolmen, of which we have not been able to find any record, the more interesting in that they are exceedingly rare west of the Jordan. Fragments of walls and heaps of stones, at various levels, show traces of earlier habitation; and, indeed, it has been lately maintained that, at the time of our Lord, the mountain was too thickly populated for such a scene as the Transfiguration to be at all possible. The evidence on this point is very conflicting, and the authorities at variance97 have been carefully discussed by P. Barnabé d'Alsace, who, unlike many critics of Holy Land sites, is familiar with the locality under consideration.[5] {274} Lightfoot was the first to express, in 1675, doubt on the subject, mainly on the ground that a friend of his who had climbed the mountain said that it did not tally98 with the description of Josephus. Granted, for the sake of argument, that the village of the time of Josephus was equally large in the time of our Lord, the existence of an ancient cemetery sets a limit to its eastern extension, as a burial ground could never have been included within a Jewish city. The distance from the cemetery to the edge of the plateau exceeds the distance from the walls of Jerusalem to the Garden of Gethsemane, and the solitude99 of the Agony has never been called in question.
When we reached the top of the mountain we found ourselves facing a substantial gateway100, worthy101 of the entrance to a park, and with a good carriage drive beyond. Arguing, from force of habit, that a desired end is never approached in this country by a straightforward102 path, and being wet, hungry, and tired, we reflected that to climb two or three walls, drop into a kitchen garden, and then across a long, ploughed field with no visible means of exit, was the most likely method to bring us quickly within reach of food and shelter. Accordingly we arrived, in time, at a group of buildings, defended by a number of indignant {275} dogs, from whom we were happily separated by a locked gate. Their remonstrances103 brought forth assistance, and we were finally rescued by a Greek monk104, who welcomed us kindly, although to the wrong convent. The Doctor made a rush at some Arabic inscriptions105 leaning against the west wall of the church; and, of course, we paid a visit to the church itself, within which some remains106 of an ancient building are preserved, consisting of two apses and part of a mosaic107 pavement, possibly belonging to the Church of St Elias, and probably of the fourth or fifth century. A little boy led us finally into the right path, and in a few minutes we were within the kindly hospice of the Franciscans, and, but little later, in the presence of a breakfast which we felt we had, for once, earned in the sweat of our brow. A German father and a Dutch brother supplied all our needs, and refreshed us, moreover, with much pleasant talk, reminding us that our climb had been accomplished108 by the Empress Helena "in her eighties."
The plateau is covered with ruined churches and convents, as the mountain has been held sacred from a very early period—the earliest known mention of it as the site of the Transfiguration being in the Apocryphal109 gospel according {276} to the Hebrews, the exact date of which is not established more precisely110 than that it was known to St Ignatius, who died in 107. The mountain is mentioned by Origen and St Jerome, and was visited by several early pilgrims—Paula, Antoninus Martyr, our English Willibald, and others. The earliest convent was established by the Benedictines in 1100; but as early as the sixth century the three tabernacles, desired by St Peter, were already built.
The Franciscan buildings, which are very simple, date only from 1873, when the Friars Minor111 first obtained a footing on the mountain, the Greeks (Orthodox) having preceded them by five or six years.
Climbing on to a platform of masonry, at the western end of the plateau, we were much encouraged, on looking N.E. towards Tiberias in the direction in which we were going, to observe a blue sky, and the hoary112 head of Hermon gleaming bright in clear sunshine.
It was a hint to depart, and we hastened, despite intermittent113 "April showers," to begin our descent, which, to our regret, had to be made by the same path by which we had ascended114. We had hoped to have enjoyed the variety of examining the northern or eastern slope.
[4] "English readers may be interested to know that it was by the intercession of the Bishop115 of Salisbury that Salah ed-din in 1192 permitted the restoration of divine worship in this church. The bishop himself selected the priests and deacons for this office.—"Michaud, "Croisades" II. p. 724.
[5] See "Le Mont Thabor: Notices Historiques et Descriptives." Paris, 1900.
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remarkably
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| ad.不同寻常地，相当地 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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protracted
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| adj.拖延的；延长的v.拖延“protract”的过去式和过去分词 | |
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descending
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| n. 下行 adj. 下降的 | |
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retraced
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| v.折回( retrace的过去式和过去分词 )；回忆；回顾；追溯 | |
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groves
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| 树丛，小树林( grove的名词复数 ) | |
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partially
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sanitation
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| n.公共卫生，环境卫生，卫生设备 | |
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promising
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| adj.有希望的，有前途的 | |
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possessed
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chapel
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| n.小教堂，殡仪馆 | |
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alleged
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| a.被指控的，嫌疑的 | |
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cleft
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orphanage
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arcades
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| n.商场( arcade的名词复数 )；拱形走道（两旁有商店或娱乐设施）；连拱廊；拱形建筑物 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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spacious
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| adj.广阔的，宽敞的 | |
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dame
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creed
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| n.信条；信念，纲领 | |
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hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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kindly
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refreshment
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superfluous
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multiplication
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benevolent
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forth
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twilight
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clattered
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| 发出咔哒声（clatter的过去式与过去分词形式） | |
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flatten
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| v.把．．．弄平，使倒伏；使(漆等)失去光泽 | |
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superfluously
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novices
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| n.新手( novice的名词复数 )；初学修士（或修女）；（修会等的）初学生；尚未赢过大赛的赛马 | |
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Christian
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dames
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| n.（在英国）夫人（一种封号），夫人（爵士妻子的称号）( dame的名词复数 )；女人 | |
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standing
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mere
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layman
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barricaded
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| 设路障于，以障碍物阻塞( barricade的过去式和过去分词 )； 设路障[防御工事]保卫或固守 | |
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hind
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| adj.后面的，后部的 | |
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muzzles
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| 枪口( muzzle的名词复数 )； （防止动物咬人的）口套； （四足动物的）鼻口部； （狗）等凸出的鼻子和口 | |
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costly
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| adj.昂贵的，价值高的，豪华的 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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predecessor
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| n.前辈，前任 | |
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pillaged
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| v.抢劫，掠夺( pillage的过去式和过去分词 ) | |
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45
masonry
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| n.砖土建筑；砖石 | |
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46
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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47
epitome
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| n.典型，梗概 | |
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48
testament
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| n.遗嘱；证明 | |
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49
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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50
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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51
aloofness
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| 超然态度 | |
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52
insignificance
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| n.不重要；无价值；无意义 | |
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53
turbulence
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| n.喧嚣，狂暴，骚乱，湍流 | |
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54
stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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55
caravans
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| （可供居住的）拖车（通常由机动车拖行）( caravan的名词复数 )； 篷车； （穿过沙漠地带的）旅行队（如商队） | |
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56
rendezvous
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| n.约会，约会地点，汇合点；vi.汇合，集合；vt.使汇合，使在汇合地点相遇 | |
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57
retinues
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| n.一批随员( retinue的名词复数 ) | |
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58
luxurious
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| adj.精美而昂贵的；豪华的 | |
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59
peripatetic
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| adj.漫游的，逍遥派的，巡回的 | |
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60
civilisation
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| n.文明，文化，开化，教化 | |
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61
elevation
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| n.高度；海拔；高地；上升；提高 | |
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62
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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orphanages
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| 孤儿院( orphanage的名词复数 ) | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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asceticism
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| n.禁欲主义 | |
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66
prospect
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| n.前景，前途；景色，视野 | |
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67
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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68
pitcher
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| n.(有嘴和柄的)大水罐；(棒球)投手 | |
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surgical
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| adj.外科的，外科医生的，手术上的 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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precipice
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| n.悬崖，危急的处境 | |
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72
perplexed
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| adj.不知所措的 | |
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73
confession
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| n.自白，供认，承认 | |
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74
gem
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| n.宝石，珠宝；受爱戴的人 [同]jewel | |
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hideously
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| adv.可怕地，非常讨厌地 | |
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76
nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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77
crochet
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| n.钩针织物；v.用钩针编制 | |
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78
piety
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| n.虔诚，虔敬 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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80
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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carving
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| n.雕刻品，雕花 | |
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82
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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83
earthenware
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| n.土器，陶器 | |
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84
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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acidity
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| n.酸度，酸性 | |
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87
oratory
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| n.演讲术；词藻华丽的言辞 | |
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88
mosque
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| n.清真寺 | |
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89
cemetery
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| n.坟墓，墓地，坟场 | |
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90
gathering
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| n.集会，聚会，聚集 | |
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atmospheric
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| adj.大气的，空气的；大气层的；大气所引起的 | |
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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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flora
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| n.(某一地区的)植物群 | |
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94
shrubs
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| 灌木( shrub的名词复数 ) | |
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varied
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| adj.多样的，多变化的 | |
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panorama
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| n.全景，全景画，全景摄影，全景照片[装置] | |
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variance
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| n.矛盾，不同 | |
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98
tally
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| n.计数器，记分，一致，测量；vt.计算，记录，使一致；vi.计算，记分，一致 | |
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99
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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gateway
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| n.大门口，出入口，途径，方法 | |
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101
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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102
straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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103
remonstrances
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| n.抱怨，抗议( remonstrance的名词复数 ) | |
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104
monk
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| n.和尚，僧侣，修道士 | |
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105
inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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106
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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107
mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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108
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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109
apocryphal
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| adj.假冒的，虚假的 | |
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110
precisely
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| adv.恰好，正好，精确地，细致地 | |
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111
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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112
hoary
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| adj.古老的；鬓发斑白的 | |
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113
intermittent
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| adj.间歇的，断断续续的 | |
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114
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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115
bishop
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| n.主教，（国际象棋）象 | |
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