S?wulf, 1103
Of the town of Tiberias the less said the better, though it should be admitted that we saw it under exceptional circumstances—after twelve hours' steady rain, for which it is certainly not adapted. Most of the streets are stone tunnels, where, when it once enters, the water stands in large pools unaffected by sun or wind, and with only islands of decaying matter, animal and vegetable, to serve as steps for hapless pedestrians1. In the open streets the inhabitants, with a view to protection from sun, have rigged up coverings of old mats, old carpets, old clothes, which, naturally, shed unsavoury drippings upon our heads as we passed beneath. The exquisite2 cleanliness and brightness of our convent quarters tempted3 us to stay within, and enjoy the glorious view of lake and mountain from the roof; but we resisted, and were well {303} rewarded for our walk up to the Scottish hospital by the sight of good work well and scientifically done, of missionaries4 who follow in the footsteps of their Master, who has left us but one sermon, and countless5 instances of work among the sick and the needy6. Of the Scottish and American missions in Palestine the English visitor can feel justly proud, if not of his race, at least of those who speak his tongue.
The remainder of our time in Tiberias was spent, not in the world of the Old or New Testaments7, or even of the Crusaders, but in the first six centuries A.D., when the Jews had forgotten their original hatred8 of its novelty and its ceremonial uncleanness, and had accepted it, with Jerusalem, Safed, and Hebron, as one of their four holy cities; had established a theological university, and built over a dozen synagogues. As at the universities of Europe in the Middle Ages, students would come and attach themselves to this or that teacher, sitting at his feet in his own house, or listening to his discussions with other Gamaliels in public places. It is probable that Christ never came to this city; and, indeed, all its personal associations are of a later period. Here Josephus had a powerful stronghold during {304} the Jewish wars; here, after the destruction of Jerusalem, we find the Sanhedrin; here, testifying to the strength and progress of Christianity, the opposition10 school of the Talmud was established; here the Mishna, the collection of ancient tradition, was published in 200 A.D.; here, some four hundred years later, the so-called Jerusalem Talmud; here the now accepted pointing of the Hebrew Bible came into existence—in fact, it is the cradle of Jewish literature and learning. Its Christian9 associations are few. There were bishops11 of Tiberias in the fifth century; but their flocks must have been small, and the bishopric died out, to be revived by the Crusaders. It was here that St Jerome learned Hebrew, in preparation for his work upon the Vulgate.
We picked our way among the pools, as best we could, to the outside of the city, and up the hill westward13, asking our way to the tombs of various learned rabbis from the Jews whom we met on the road, but who, unless they were silent from suspicion, seemed but little acquainted with the shrines15 of Maimonides, the philosopher, Rab Jochanan Ben Sakai, or even with the celebrated16 Rabbi Akiba, who took so prominent a part in the revolt of Bar Cochba, whose claims {305} to be the Messiah he supported with a zeal17 which led to the ultimate destruction of the last remnant of the Jewish kingdom in 135.
We found the graves of the great Talmudist Rabbi Me?r and two of his pupils in a school of the Ashkenazim, which, for the nonce, was serving a very useful purpose as hospice for a number of German Jews travelling to a new colony farther south. They had spread their mattresses18 all over the dais, and were eating a meal which had the characteristic Jewish smell of fish and onions.
Of course, also, we visited the celebrated hot baths, which lie about a mile to the south of the town, in the neighbourhood of the old city, as is testified by the columns, capitals, and hewn stones scattered20 in every direction. The road seems to follow the lines of an old colonnade21, to judge from the numerous bases of pillars gradually wearing away under the friction22 of carriage wheels. The water has a temperature of 143 degrees Fahrenheit23, and even in the open air we found it impossible to endure the warmth of a little spring which gushed24 out from the hillside with a very unpleasant sulphurous smell. There are two general bath-houses, in one of which private baths may be had. These are much frequented, and seem to be very effectual in cases of rheumatism25 {306} and cutaneous disease, though, perhaps, less so than those at Callirhoe, east of the Jordan, of which marvellous, and apparently26 authentic27, cures are related.
After one more night in Tiberias we set out at an early hour next morning on our way to Besan, from whence we proposed to visit Pella, and, crossing the Jordan, return down its eastern bank. It was a very easy ride, of about eight hours, along a good road, with fertile fields, greensward, and abundant trees and bushes to refresh the eye; but as it lies, for the most part, six hundred feet below sea-level, one may well imagine that it is, as reported, later in the season intolerably hot. In strange contrast to the almost tropical vegetation, the palms and bananas, the oleanders and azaleas, were the great snow-covered shoulders of the Jebel es-Shech, the Mountain of the Shech, the highest point of Mount Hermon, dominating the landscape, and visible, whenever we looked backward, for the greater part of the day.
We were much interested in a Jewish family which accompanied us for some distance on their way to the colony. The mother, grasping an infant, was perilously28 balanced upon the top of the family bedding, beneath which the legs of a {307} mule29 were barely visible; while an older child, of perhaps three, hung in a wooden box, accompanied by several gas-tins, on one side of a donkey, balanced on the other by the family wardrobe. The men were afoot, and generally in the rear, unless some displacement30 of the baggage or a specially31 deep ford32 seemed to require some attention on their part. The child seemed quite confident and happy, although the donkey, less heavily weighted than the mule, was generally far ahead, with the object of accumulating leisure for the snatching of a meal wherever specially tempting33 thistles invited.
We lunched at Jisr el Mujamia, where a temporary village of tents and wooden huts had been erected34 for those employed on the new railway—engineers, fellahin, workmen, and soldiers. The River Jordan, which we had been following almost ever since we left the Lake of Tiberias, here divided into several parallel streams, leaving a number of islands, now grown over with bushes and herbage, but probably covered when the river is full. A quaint14 stone bridge, with very acute arches, leading to a village, lent human interest to the scene; and on the hills beyond we were shown the site of the town of Gadara, just south of the Yarmuk, one of the principal tributaries35 {308} of the Jordan. Here, also, are hot springs, much visited in the season, and the ruins of another of the Gr?co-Roman cities which encircle the lake, although considerably36 older than the Herodian city of Tiberias. We were constantly brought face to face with anomalies and anachronisms; but it is, nevertheless, a shock to one's preconceived ideas to turn from the busy scene in the immediate37 foreground—the skilful38 engineering of the new railway—to cross, in imagination, the Roman bridge, to pass the poor fellahin village, type, with its contrasting railway, of the civilisation39 of to-day, up to where, on yonder height, it is not difficult to call up, on their old sites, the amphitheatre of Gadara looking up the lake, the acropolis above, the triumphal archway, the Greek villas40 scattered on the hills to catch the breeze, the barracks of the Roman legions, whence the troops descended41 daily to the cities around. These were what met the eyes of Jesus when He wandered among yonder tombs and met the poor madman whose diseased imagination conceived himself to be one of the legions whom he daily looked upon in all their bravery of sheen and colour. And now the fellahin are storing their grain in sculptured sarcophagi; for the grave outlasts43 all, even its {309} occupants, and the graceful44 wreaths which did honour to some centurion45 over two thousand years ago still bloom immortally46 among the haste and squalor, the railways, the canvas tents, the wooden huts, the crumbling47 villages, the competition of to-day. Beyond the Jordan, with all its associations, at the foot of the hills which have looked on at so many cycles of change, the wounded earth yawned and gaped48, awaiting the iron road which was to carry her children yet more rapidly to the end, which now, as of old, awaits us all. This eastern Nature, so full of the past, is seldom glad—has, except in her wildest utterances50, little of the joy which Wordsworth found in the simpler revelations of our English hills—but the complication of ancient leisureliness51 by modern haste, of cycles of repose52 by the scars of modern science, is to add irony53 to melancholy54, cynicism to meditation55, to exhibit decay where she reveals only repose, to force utterance49 where she has offered us the music of songs unsung.
We were almost glad to turn away; and soon the scene was changed. As we continued our way due south we only now and then caught glimpses of the Jordan, although we crossed many streams hastening down with their little contributions to the historic whole. All was {310} fresh and green; we mounted, perhaps, some 300 feet, and the plain widened out into the valley of Jezreel, and we found the air fresh and pleasant, although when we reached Besan we were still 320 feet below sea-level. We were free to enjoy the green earth and the blue sky without complication of historical associations, except when, about two hours after leaving our halting-place, we saw on a hill to our right a village now known as K?kab el-Hawa, where King Fulke built a castle, known by the familiar name of Belvoir, and which was taken by Salah ed-din in 1188. We resisted the temptation to climb, although there are ruins to photograph, and it is said that the outlook deserves its name.
The approach to the town of Besan is truly surprising; and, indeed, the appearance of the whole neighbourhood is unique in Palestine, owing to the taste and activity of the mudir, who, it is whispered, remains56 here for political reasons, and who has had the good sense to make his exile as attractive as possible. The town lies in a green hollow, sloping westward towards the low-lying plain of Jezreel, some 300 feet below. The winding57 stream of the Jal?d waters it on the north, and streams flow abundantly in all directions. The hills to the north appear to be {311} of volcanic58 formation; and, indeed, most of the rocks scattered about, seemed to be basalt. An excellent road approaches the town, bordered for some distance by well-planted trees, though we could not help observing what must be very discouraging to the ?sthetic mudir, that, despite all pains taken for their security, they had been wantonly mishandled. The main street might well be called a boulevard. It is wide, planted mainly with acacias and the graceful azedarach (Pride of India), and the houses are stone, and mainly of two storeys. A great archway, flanked on either side by magnificent ancient Corinthian pillars, leads into the village khan, a large open space, surrounded on three sides by stables and outhouses; while on the fourth is the inn itself, the upper storey, reserved for guests of the better class, being approached by an outside staircase. Here we found a large hall, furnished only by low stools, and some cupboards containing the wine and arak, theoretically eschewed59 by Moslem60 guests; while various sleeping-rooms opened into a corridor beyond. Here we immediately secured the requisite61 accommodation, which was so far of a superior kind that it included bedsteads, as well as a table and a couple of chairs. Experience led us at a later hour to reject {312} bedsteads, curtains, and bedclothes, and to sleep upon a mattress19 and lehaf (wadded cotton quilt) upon the floor, supplemented by our own wraps.
We snatched a hurried meal, for we were occupied with certain ambitious projects, which absorbed our attention. Our dream—or, at all events, that of the Lady and the Doctor—the Artist preferred highroads and hotels—was to descend42 down the east bank of the Jordan, crossing the fords of Bethabara, and lunching at Pella, and thence to make our way through the desert to Jericho, a two days' journey, but a far more attractive prospect62 than a commonplace return via Nabl?s, along a road we already knew, and which had long been vulgarised by the "Personally Conducted." The greatest attraction of all was, that, in the absence of villages, and having no tents, we should have to pass a night with the Meshalcha Bedu, who, we were told, were at this time encamped north of the Jabbok. They are a rich and powerful sept, belonging to the Beni Hasan, and their district lies about the tomb of the great Moslem general, Abu Obeidah Ibn el Jerrah, of the time of Omar (c. 650). We were so very fortunate as to carry introductions from Dr Schumacher, who is, perhaps, better known east of the Jordan than any other European, {313} and whose relations with the Bedu, as well as with the fellahin, are very different from those of the many who have been only unfortunate in their dealings with the natives. We were delighted at our prospects63, and pictured ourselves listening to songs and folklore64, gathered round a camp fire in the moonlight, pouring libations of coffee to the spirit of Shech Shadli, the originator of the beverage65, giving up our revolvers in token of confidence in our hosts, looking on at the sword-dances of the young men, exchanging confidences with the women, and finally sleeping under a roof of camels' hair, upon priceless carpets and under silken coverlets.
To achieve this we must go in state, and the main thing was to enlarge our retinue66, which consisted at present of the somewhat ragged67 Khalil, by the addition of a soldier, who would receive orders to make all the demands which were in accordance with our dignity—a fact not patent to the naked eye, but which the mudir instructed by our kind friend the American Consul68, would doubtless accept. First we had to find the mudir, who was not at his own house, a fine modern building with large garden adorned69 with antique busts70, and not at the serai (court-house), but who was finally discovered making {314} his afternoon devotions at the mosque71. He was good enough to emerge with a train of attendants, a dignified72 man of middle age, carefully read the letter addressed to him, and assured us, in passable French, that our request should receive attention, and that the soldier would be at our service at six o'clock next morning.
We were then free to visit the sites which were the main object of our journey to Besan. The name Besan, which we now associate with the most beautiful city in Palestine, had for us at first no associations, and we did not feel any great excitement even when told that it was a strong and walled city in the time of Joshua, that the inhabitants had chariots of iron, which might well be used on the surrounding plain, nor even that it was to the wall of Beth-shean, as it was then called, that the bodies of Saul and his three sons were nailed, his armour73 being hung up as an offering in the temple of Astarte. But as we pursued our inquiries74, the story of the city gained in interest. Thothmes III. must have passed through it when he overthrew75 one hundred and eighteen cities in Palestine, as it stands on the highway between Egypt and Damascus; it is mentioned in Egyptian literature in the fourteenth century B.C.; the Israelites found {315} it impregnable; Holofernes, Pompey, Salah ed-din, occupied it, possibly also Tiglath-pileser and Sargon. Josephus calls it the richest city of the Decapolis, the only one west of the Jordan. In his time it was called Scythopolis, and it is one of the very few examples of reversion from the Greek to the older name. On the coins (Nero to Gordian), and by classical authors, the town is called Nysa, and the effigy76 on the coin is that of the nymph suckling Bacchus; but the present name, corrupted77 from Beth-Sha'an, possibly the house (beit) of some pagan divinity, has been used since the Crusades.
Lastly, for the Christian, Besan has its special interest, as having been one of the places where, under Decius and Diocletian, the amphitheatres were used for the cruel slaughter78 not of wild beasts alone, but of the confessors of Christ. When we stood gazing at the majestic79 amphitheatre, with its twelve basalt benches for spectators, nearly two hundred feet in diameter, we imagined the Christian gladiator looking over the sea of heads which surrounded him to where the blue sky, and the blue hills of Gilead, gave promise of something which should endure when even yonder citadel80, frowning to the north, had crumbled81 in decay. Delicate ferns and flowers {316} now shroud82 the entrance to the dark passages leading to the dens83, where one may still see the iron rings to which the beasts were chained; and in the recesses84 in which brass85 sounding-tubes facilitated the hearing of the roar of anger and the shriek86 of pain, swallows are darting87 in and out to chirping88 nestlings, impatient for their food.
We failed to find the hippodrome, said to lie west of the village, but now concealed89 by vegetation. The lines of a fine colonnade are easily traced, leading along the brook90 to an ancient bridge, beyond which is a street, and near by a massive fort; north of this a reservoir, known as El Hammam, obviously the site of Roman baths. Everywhere are columns, capitals, hewn stones. North of the great amphitheatre a Tell cries out for excavation91, the massive wall and the great portal which once enclosed its summit being clearly traceable. Everywhere, in the hills beyond, are tombs, many with fine painting and sculpture. Where can the arch?ologist find richer promise? There is, happily, a rumour92 that it is one of the many sites likely to be taken in hand by German skill and perseverance93. The very fact that Besan is, at least for the present, well out of the tourist track has preserved the ancient, perhaps also the modern, city, from exploitation. {317} Unfortunately, the railroad will soon be here, and who knows how long this beautiful city may escape all the influences which have corrupted and vulgarised Jerusalem?
Besan is at present purely94 Moslem: there are a few Christian inhabitants, mainly of the Greek Church, who seek occasional spiritual pabulum in Tiberias, only eight hours away, and who seem to enjoy equal rights with, and even to share some of the beliefs of, their neighbours. We saw, for example, a very interesting wely, which, like so many, if not most, in Syria, is resorted to by those of all creeds95. It was, as usual, very difficult to obtain any exact information as to its history and origin. The tomb, apparently of a giant of ten feet or so, is a massive stone structure enclosed with a rough stone wall and surrounded by trees. The derwish in charge lives close by. The tomb and enclosure are decorated with numerous small flags, mainly white, the offerings of the faithful. We managed—not without difficulty—to photograph it secretly, both from within and without. We could only ascertain96 that it was sacred to a certain Bishop12 Jochanan, who, although our informants were somewhat confused as to details, seems to have been an apostate97 from Christianity, and a miracle-worker. The {318} wely serves purposes other than religious. It is much resorted to for the healing of the sick and for obtaining special boons98; but it is also supplementary99 to the serai, and saves many a lawsuit100, as an oath made upon the tomb must be accepted as final, and he would be a very foolhardy man who would lie to the saint, whatever might be the degree of his reverence101 for the Almighty102! Every Moslem tomb (exclusive, naturally, of those of women, who are a mere103 accident in the course of nature) is surmounted104 by two stones, for the accommodation of the good and bad angels respectively, who testify as to his conduct; one at least of these is of the shape of the fez or tarbush, which was the characteristic sign of faith and nationality during life. In the present case this feature is exaggerated in proportion to the size of the tomb, so that the whole roughly resembles the outline of a horse, the tarbush being taken for the head. The suspected culprit, or other person about to swear, sits astride, and makes oath accordingly. The saint is, moreover, the peacemaker in feuds105, and the most persistent106 cases of blood-revenge must be abandoned when the opponents have shaken hands across the tomb. A man who here denies or confesses a crime receives judgment107 accordingly, without {319} further evidence. There seemed to be traces upon the doorposts of recent sacrifices, with the usual accompaniment of anointing with blood.
Perhaps nothing that we saw upon our ride surprised us more than the information that a large and handsome stone house in the town belonged to a Bedawy shech—a shech of shechs. One would have supposed that such a possession violated every instinct and tradition of his race, for we had once been present when an elderly Bedu, who had been forced by politeness to accept hospitality in a house for the first time, had sat in terror of what might happen, gun in hand. We sought in vain to account for such an anomaly. "Is he very rich?" we inquired, on the hypothesis that some crisis of agricultural depression had driven him to a more permanent investment. "Rich?" said our informant; "he can be as rich as he likes. Is he not the shech above all other shechs of the district? He wants a house, a camel, a tent? He takes it. He wants a wife—he may have had already twenty-nine. He takes my sister, my daughter, but he does not pay for her. It is not difficult for him to be rich."
Nay108, truly,
{320}
"The good old rule
Sufficeth him, the simple plan,
That they should take who have the power
And they should keep who can."
It was the rule of David, of Solomon, of the nomadic109 Israelites wandering like the Bedu in the desert.
"Then rents and factors, rights of chase,
Sheriffs, and lairds and their domains110,
Would all have seemed but paltry111 things,
Not worth a moment's pains."
But, of course, this is quite another matter from the oppression of the poor, the rack-renting, the evictions, the unequal taxation112, the results of free trade, the hunger and misery113 of great cities, the depopulation of villages, which are carried on in an orderly and properly organised fashion farther West.
We would have gladly lingered in this beautiful spot, surely the garden of Palestine, so great a contrast to the aridity114 of Jud?a, which Mark Twain has somewhat severely115 described as "leagues of blighted116, blasted, sandy, rocky, sunburnt, ugly, dreary117, infamous118 country." We are apt to look upon the Jews as a utilitarian119 and money-loving people. Surely, however, nowhere on earth can we find a race whom sentiment {321} and religion have so influenced in the choice and love of home. We Europeans do not realise that the great King Solomon, who reigned120 over a people "like the dust of the earth in multitude," and whose wealth made "silver to be nothing accounted of," had for empire part of a kingdom the size of Wales; and that, allowing all that one may for change of agricultural conditions, his capital was situated121 in its most unprofitable and one of its least attractive districts—six hours' ride from the nearest river, of which the average width was eighty feet; a district without a harbour, on the way to nowhere, out of reach of all the great roads of commerce and intercommunication of nations. Jerusalem owes her origin and continuance entirely122 to the heart and not the brain of man. She is the creation of the prophet, the priest, the dreamer. The mere statesman, agriculturist, sanitarian—humanitarian, even—would have none of her. Even to-day she survives only as a matter of sacred association. Take away her sanctuaries123, her convents, and her tourists, and nothing would be left but the German colony—which could not remain without customers for its shops, or even maintain its institutions—and the Jews, who live {322} mainly on the charity of Europe. Agriculture, Jewish and German, would continue in the plains; philanthropy, Scottish and American, in Galilee and Syria; education and culture, American and Jesuit, in Beirut; commerce, German and Jewish, in Jaffa and Haifa; but all these exist independently of, almost in spite of, Jerusalem, and have been created for the advantage of mankind.
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1
pedestrians
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| n.步行者( pedestrian的名词复数 ) | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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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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missionaries
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| n.传教士( missionary的名词复数 ) | |
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countless
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| adj.无数的，多得不计其数的 | |
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needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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testaments
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| n.遗嘱( testament的名词复数 )；实际的证明 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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opposition
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| n.反对，敌对 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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bishop
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| n.主教，（国际象棋）象 | |
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westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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zeal
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| n.热心，热情，热忱 | |
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mattresses
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| 褥垫，床垫( mattress的名词复数 ) | |
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mattress
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| n.床垫，床褥 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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colonnade
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| n.柱廊 | |
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friction
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| n.摩擦，摩擦力 | |
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Fahrenheit
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| n./adj.华氏温度；华氏温度计(的) | |
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gushed
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| v.喷，涌( gush的过去式和过去分词 )；滔滔不绝地说话 | |
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rheumatism
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apparently
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| adv.显然地；表面上，似乎 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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perilously
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| adv.充满危险地，危机四伏地 | |
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mule
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| n.骡子，杂种，执拗的人 | |
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displacement
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| n.移置，取代，位移，排水量 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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tempting
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| a.诱人的, 吸引人的 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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tributaries
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| n. 支流 | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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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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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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villas
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| 别墅，公馆( villa的名词复数 )； （城郊）住宅 | |
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41
descended
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| a.为...后裔的，出身于...的 | |
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42
descend
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| vt./vi.传下来，下来，下降 | |
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43
outlasts
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| v.比…长久，比…活得长( outlast的第三人称单数 ) | |
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44
graceful
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| adj.优美的，优雅的；得体的 | |
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45
centurion
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| n.古罗马的百人队长 | |
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46
immortally
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| 不朽地，永世地，无限地 | |
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47
crumbling
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| adj.摇摇欲坠的 | |
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48
gaped
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| v.目瞪口呆地凝视( gape的过去式和过去分词 )；张开，张大 | |
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49
utterance
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| n.用言语表达，话语，言语 | |
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50
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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51
leisureliness
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| n.悠然，从容 | |
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52
repose
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| v.(使)休息；n.安息 | |
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53
irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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54
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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55
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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56
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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57
winding
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| n.绕，缠，绕组，线圈 | |
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58
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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59
eschewed
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| v.（尤指为道德或实际理由而）习惯性避开，回避( eschew的过去式和过去分词 ) | |
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60
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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61
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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62
prospect
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| n.前景，前途；景色，视野 | |
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prospects
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| n.希望，前途(恒为复数) | |
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folklore
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| n.民间信仰，民间传说，民俗 | |
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65
beverage
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| n.(水，酒等之外的)饮料 | |
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66
retinue
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| n.侍从；随员 | |
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67
ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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consul
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| n.领事；执政官 | |
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adorned
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| [计]被修饰的 | |
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busts
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| 半身雕塑像( bust的名词复数 )； 妇女的胸部； 胸围； 突击搜捕 | |
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71
mosque
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| n.清真寺 | |
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72
dignified
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| a.可敬的，高贵的 | |
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73
armour
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| （=armor）n.盔甲；装甲部队 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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75
overthrew
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| overthrow的过去式 | |
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effigy
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| n.肖像 | |
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77
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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80
citadel
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| n.城堡；堡垒；避难所 | |
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81
crumbled
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| （把…）弄碎， （使）碎成细屑( crumble的过去式和过去分词 )； 衰落； 坍塌； 损坏 | |
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82
shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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83
dens
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| n.牙齿，齿状部分；兽窝( den的名词复数 )；窝点；休息室；书斋 | |
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84
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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85
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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86
shriek
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| v./n.尖叫，叫喊 | |
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87
darting
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| v.投掷，投射( dart的现在分词 )；向前冲，飞奔 | |
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88
chirping
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| 鸟叫，虫鸣( chirp的现在分词 ) | |
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89
concealed
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| a.隐藏的，隐蔽的 | |
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90
brook
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| n.小河，溪；v.忍受，容让 | |
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91
excavation
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| n.挖掘，发掘；被挖掘之地 | |
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92
rumour
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| n.谣言，谣传，传闻 | |
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93
perseverance
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| n.坚持不懈，不屈不挠 | |
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94
purely
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| adv.纯粹地，完全地 | |
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95
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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96
ascertain
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| vt.发现，确定，查明，弄清 | |
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97
apostate
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| n.背叛者，变节者 | |
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98
boons
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| n.恩惠( boon的名词复数 )；福利；非常有用的东西；益处 | |
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99
supplementary
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| adj.补充的，附加的 | |
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100
lawsuit
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| n.诉讼，控诉 | |
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101
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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102
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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103
mere
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| adj.纯粹的；仅仅，只不过 | |
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104
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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105
feuds
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| n.长期不和，世仇( feud的名词复数 ) | |
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106
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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107
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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108
nay
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| adv.不；n.反对票，投反对票者 | |
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109
nomadic
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| adj.流浪的；游牧的 | |
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110
domains
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| n.范围( domain的名词复数 )；领域；版图；地产 | |
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111
paltry
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| adj.无价值的，微不足道的 | |
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112
taxation
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| n.征税，税收，税金 | |
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113
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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114
aridity
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| n.干旱，乏味；干燥性；荒芜 | |
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115
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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116
blighted
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| adj.枯萎的，摧毁的 | |
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117
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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118
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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119
utilitarian
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| adj.实用的，功利的 | |
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120
reigned
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| vi.当政，统治（reign的过去式形式） | |
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121
situated
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| adj.坐落在...的，处于某种境地的 | |
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122
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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123
sanctuaries
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| n.避难所( sanctuary的名词复数 )；庇护；圣所；庇护所 | |
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