Israel ben Oliel is a man hardened by circumstance. He is a Jew whose father married for gain and knew no paternal12 tenderness. Brought up in England, Israel returns to his native country, Morocco, on the death of his father, and takes the post of assessor of tributes for the Kaid of Tetuan. His calling, though pursued at the first with justice, makes him to be hated by the over-taxed people, and on his marriage with the daughter of the grand Rabbi, they gather before the house to curse[151] and prophesy14 evil. Ben Oliel and his wife, Ruth, take up their worse than lonely life in Israel’s house in the Jewish quarter. For long they have no child and are held in derision by the Jews their neighbours; but after the space of three years their prayers are answered, and on the birth-night of the child, Israel prepares a feast and invites his enemies that he may triumph over them.
Israel … leapt up from the table and faced full upon his guests, and cried, “Now you know what it is; and now you know why you are bidden to this supper! You are here to rejoice with me over my enemies! Drink! drink! Confusion to all of them!” And he lifted a winecup and drank himself.
They were abashed15 before him, and tried to edge out of the patio16 into the street; but he put his back to the passage, and faced them again.
“You will not drink?” he said. “Then listen to me.” He dashed the winecup out of his hand and it broke into fragments on the floor. His laughter was gone, his face was aflame, and his voice rose to a shrill17 cry. “You foretold18 the doom19 of God upon me, you brought me low, you made me ashamed: but behold20 how the Lord has lifted me up! You set your women to prophesy that God would not suffer me to raise up children to be a reproach and a curse among my people; but God has this day given me a son like the best of[152] you. More than that—more than that—my son shall yet see—”
The slave woman was touching21 his arm. “It is a girl,” she said; “a girl!”
For a moment Israel stammered22 and paused. Then he cried, “No matter! She shall see your own children fatherless, and with none to show them mercy! She shall see the iniquity23 of their fathers remembered against them! She shall see them beg their bread, and seek it in desolate24 places! And now you can go! Go! go!”
He had stepped aside as he spoke25, and with a sweep of his arm he was driving them all out like sheep before him, dumfounded and with their eyes in the dust, when suddenly there was a low cry from the inner room.
It was Ruth calling for her husband. Israel wheeled about and went in to her hurriedly, and his enemies, by one impulse of evil instinct, followed him and listened from the threshold.
Ruth’s face was a face of fear, and her lips moved, but no voice came from them.
And Israel said, “How is it with you, my dearest, joy of my joy and pride of my pride?”
Then Ruth lifted the babe from her bosom26 and said, “The Lord has counted my prayer to me as sin—look, see; the child is both dumb and blind!”
Israel sinks yet deeper in the contempt of his countrymen because of what seems to them a manifest judgment27 of God. And he, knowing his condemnation28 to be unjust, is soured by the knowledge, and, in rebellion[153] against God and man, changes his hitherto upright dealings, becoming in very deed a persecutor29 of the people. Meanwhile he has taken into his household a little negro waif as a companion for his stricken child Naomi. He grows up to be the devoted30 follower31 of Israel in his adversities. When Naomi has reached her seventh year, her mother dies, and is buried in the Jewish cemetery32 by six State prisoners from the jail, for none other in his isolation33 can Israel find to help him. He returns to his orphaned34 child and wraps around her all his thought, all his tenderness. Nightly he reads to her from the Koran, doing his best to dispel35 the terrible fear that she, knowing nothing of God, may stand condemned36 in the next life; for in a vision of the night, he has seen Naomi going out into the wilderness37 as the scapegoat for his sins. So seven more years pass and Israel’s heart softens38 towards the people under him, and he begins to hate the tyrannies that are exercised over them. And in the disturbance41 of his heart he takes a journey out to where the prophet[154] Mohammed of Mequinez, a man who has given up all to the cause of the poor and afflicted42, holds his camp of refugees. The prophet tells him: “Exact no more than is just; do violence to no man; accuse none falsely; part with your riches and give to the poor:” and with the hope in his heart that such sacrifice will turn God’s face towards Naomi, Israel returns home on foot, giving away all that he carries with him except that which his necessities require. He reaches home in tattered43 Moorish44 clothing which at first prevents his recognition.
Then Ali knew him and cried, “God save us! What has happened?”
“What has happened here?” said Israel. “Naomi,” he faltered45, “what of her?”
“Then you have heard?” said Ali. “Thank God, she is now well.” Israel laughed—his laugh was like a scream.
“More than that—a strange thing has befallen her since you went away,” said Ali.
“What?”
“She can hear.”
“It’s a lie!” cried Israel, and he raised his hand and struck Ali to the floor. But at the next minute he was lifting him up and sobbing46 and saying, “Forgive me, my[155] brave boy. I was mad, my son; I did not know what I was doing. But do not torture me. If what you tell me is true, there is no man so happy under heaven; but if it is false, there is no fiend in hell need envy me.”
And Ali answered through his tears, “It is true, my father—come and see.”
Naomi has gained her hearing in an illness, and it is with suffering that she learns to bear sound. It is long before she can speak. Israel has sorrowed at her suffering and almost reproached God with her dumbness. A plague of locusts47 is eating up everything off the face of the land. The Jews in vain beseech48 the Almighty49 to send His floods, and then turn their thoughts to the sinner among them whom they believe to be drawing down God’s wrath51 on their nation. They select Israel and assemble with the purpose of putting him to death. Walking in the town he stumbles across the people who are crowded together expecting him.
With a loud shout, as if it had been a shout out of one great throat, the crowd encompassed52 Israel, crying, “Kill him!” Israel stopped, and lifted his heavy face[156] upon the people; but neither did he cry out nor make any struggle for his life. He stood erect53 and silent in their midst, and massive and square. His brave bearing did not break their fury. They fell upon him, a hundred hands together. One struck at his face, another tore at his long grey hair, and a third thrust him down on to his knees.
No one had yet observed on the outer rim54 of the crowd the pale slight girl that stood there—blind, dumb, powerless, frail55, and so softly beautiful—a waif on the margin56 of a tempestuous57 sea. Through the thick barriers of Naomi’s senses everything was coming to her ugly and terrible. Her father was there! They were tearing him to pieces!
Suddenly she was gone from the side of the two black women. Like a flash of light she had passed through the bellowing58 throng59. She had thrust herself between the people and her father, who was on the ground: she was standing60 over him with both arms upraised, and at that instant God loosed her tongue, for she was crying, “Mercy! Mercy!”
Then the crowd fell back in great fear. The dumb had spoken. No man dared to touch Israel any more. The hands that had been lifted against him dropped back useless, and a wide circle formed around him. In the midst of it stood Naomi. Her blind face quivered; see seemed to glow like a spirit. And like a spirit she had driven back the people from their deed of blood as with the voice of God—she, the blind, the frail, the helpless.
Israel rose to his feet, for no man touched him again, and the procession of judges, which had now come up, was silent. And, seeing how it was that in the hour of[157] his great need the gift of speech had come upon Naomi, his heart rose big within him, and he tried to triumph over his enemies, and say, “You thought God’s arm was against me, but behold how God has saved me out of your hands.”
But he could not speak. The dumbness that had fallen from his daughter seemed to have dropped upon him.
At that moment Naomi turned to him and said, “Father!”
Then the cup of Israel’s heart was full. His throat choked him. So he took her by the hand in silence, and down a long alley61 of the people they passed through the Mellah gate and went home to their house. Her eyes were to the earth, and she wept as she walked; but his face was lifted up, and his tears and his blood ran down his cheeks together.
Naomi can now speak, and Israel’s world is a happier one. Issuing from his house in the night time, he goes into the poorest quarters of the town on errands of mercy, and soon in his liberality becomes a poor man. The people, seeing his poverty, account for it by the supposition that he must be falling from the Kaid’s favour, and curse and jeer62 at him all the more openly. From secret charity, Israel determines to renounce63 his position as servant of the[158] wicked Kaid, and waits upon him to deliver up the seal of office. The Kaid receives him at first with suspicion, then with contempt, finally with insult. The wife of the Kaid strikes Israel with her fan.
In the blank stupor64 of the moment, every eye being on the two that stood in the midst, no one had observed until then that another had entered the patio. It was Naomi. How long she had been there no one knew, and how she had come unnoticed through the corridors out of the streets scarce anyone—even when time sufficed to arrange the scattered65 thoughts of the Makhazni, the guard at the gate—could clearly tell. She stood under the arch, with one hand at her breast, which heaved visibly with emotion, and the other hand stretched out to touch the open iron-clamped door, as if for help and guidance. Her head was held up, her lips were apart, and her motionless blind eyes seemed to stare wildly. She had heard the hot words. She had heard the sound of the blow that followed them. Her father was smitten67! Her father! Her father! It was then that she uttered the cry. All eyes turned to her. Quaking, reeling, almost falling, she came tottering68 down the patio. Soul and sense seemed to be struggling together in her blind face. What did it all mean? What was happening? Her fixed69 eyes stared as if they must burst the bonds that bound them, and look, and see, and know!
At that moment God wrought70 a mighty50 work, a wondrous71 change, such as He had brought to pass but[159] twice or thrice since men were born blind into His world of light. In an instant, at a thought, by one spontaneous flash, as if the spirit of the girl tore down the dark curtains which had hung for seventeen years over the windows of her eyes, Naomi saw!
Katrina, the Kaid’s wife, pretends to see in this nothing but imposture72. Telling her husband that Naomi’s defects have been assumed, she imparts her own rage to him, and he sentences both Israel and his daughter to be put out of the town.
“Guards, take both of them. Set the man on an ass13, and let the girl walk barefoot before him; and let a crier cry beside them: ‘So shall it be done to every man who is an enemy of the Kaid, and to every woman who is a play-actor and a cheat!’ Thus let them pass through the streets and through the people until they are come to a gate of the town, and then cast them forth73 from it like lepers and like dogs!”
In the now driving rain Naomi and Israel are thus paraded in the streets, and all the townsfolk mass themselves to follow in a huge, howling, jeering74 procession. Naomi walks with closed eyes, not being able to bear the light, and for several days she seeks shade and darkness, almost in terror.[160] Once out of the town, they find people who are kind to them, giving them food and garments; and they settle in a hut among their new-found friends. Israel’s little remaining money is expended75 on a few sheep and oxen, and a living is found from the sale of wool, butter and milk, which they send into the town with the neighbours’ market produce. They live in happiness for some months until a crushing blow falls. One of Israel’s last acts of mercy while in office was to liberate76 a number of prisoners. The knowledge of this has now come to the Kaid’s ears, and he orders the arrest of Ben Oliel. Israel is hurried away to a distant prison, and Naomi is left alone, a child in knowledge both of the world and of the dangerous people around her. The thought of the evil that may come to her preys77 upon Israel’s mind in his helplessness, and gradually reduces him to insanity78. His comrades, in their sympathy, do all they can to arouse him, and fresh prisoners as they arrive tell of the Kaid’s tyrannies, and of how the people of Tetuan regret their treatment of[161] Israel, wishing him back among them. The kindly80 efforts are useless, until the wit of the prison tells a harrowing tale in the hope of bringing Israel to tears.
That same night, when darkness fell over the dark place, and the prisoners tied up their cotton handkerchiefs and lay down to sleep, Tarby sat beside Israel’s place with sighs and moans and other symptoms of a dejected air.
“Sidi, master,” he faltered, “I had a little brother once, and he was blind. Born blind, Sidi, my own mother’s son. But you wouldn’t think how happy he was for all that? You see, Sidi, he never missed anything, and so his little face was like laughing water! By Allah! I loved that boy better than all the world! Women? Why—well, never mind! He was six and I was eighteen, and he used to ride on my back! Black curls all over, Sidi, and big white eyes that looked at you for all they couldn’t see. Well, a bleeder came from Soos—curse his great-grandfather! Looked at little Hosain—‘Scales!’ said he—burn his father! ‘Bleed him and he’ll see!’ So they bled him, and he did see. By Allah! yes, for a minute—half a minute! ‘Oh, Tarby,’ he cried—I was holding him; then he—he—‘Tarby,’ he cried faint, like a lamb that’s lost in the mountains—and then—and then—‘Oh, oh, Tarby,’ he moaned. Sidi, Sidi, I paid that bleeder—there and then—this way! That’s why I’m here!”
It was a lie, but Tarby acted it so well that his voice broke in his throat, and great drops fell from his eyes on to Israel’s hand.
[162]
Tarby is successful, and with his tears the old man’s madness leaves him. Hardly has he regained81 his sanity79 when the order comes for his release, and Israel in joy and thankfulness hurries away to rejoin his child.
In the meanwhile, much has befallen Naomi. At first she clings to her lonely hut, refusing the neighbours’ hospitality; but little by little she gathers from their talk some idea of what her father’s life in prison must be, and finally determines to follow the custom expected from prisoners’ friends and relatives, in carrying food to him. She sets out with a pannier of loaves and another of eggs on either side of her borrowed mule82, paying no heed83 to the expostulations of the good people around her. But as her journey progresses her heart begins to sink. Knowing nothing of evil, and expecting friendliness84 from all men, she is disheartened by the knowledge that now forces itself upon her, and as, by theft, and in payment for her lodging85, her stock of food diminishes, she almost resolves to turn back. By this time she has reached Tetuan, and close to the town gates she is[163] met and recognised by a former servant of Israel.
The two might have passed unknown, for Habeebah was veiled, but that Naomi had forgotten her blanket and was uncovered. In another moment the poor frightened girl, with all her brave bearing gone, was weeping on the black woman’s breast.
“Whither are you going?” said Habeebah.
“To my father,” Naomi began. “He is in prison; they say he is starving; I was taking food to him, but I am lost, I don’t know my way, and besides—”
“The very thing!” cried Habeebah.
Habeebah had her own little scheme. It was meant to win emancipation86 at the hands of her master, and paradise for her soul when she died. Naomi, who was a Jewess, was to turn Muslima. That was all. Then her troubles would end, and wondrous fortune would descend87 upon her, and her father who was in prison would be set free.
Now, religion was nothing to Naomi; she hardly understood what it meant. The differences of faith were less than nothing, but her father was everything, and so she clutched at Habeebah’s bold promises like a drowning soul at the froth of a breaker.
“My father will be let out of prison? You are sure—quite sure?” she asked.
“Quite sure,” answered Habeebah stoutly89.
Naomi’s hopes of ever reaching her father were now faint, and her poor little stock of eggs and bread looked like folly90 to her new-born worldliness.
“Very well,” she said. “I will turn Muslima.”
[164]
The two go together to the Kaid, who, seeing Naomi’s beauty, resolves to ward40 off the threatened displeasure of the Sultan by making a gift of her at the coming royal feast But in the interim91, Naomi’s former nurse has found her and told her, that to embrace Mahometanism would mean separation from her father. The girl halts long in her distress92. She is sent to the harem, and from the harem to the prison. She is given her choice of Mahometanism or death, and is finally overborne by the Jews of Tetuan, who, coming to her prison bars, entreat93 her to renounce her religion.
That night the place under the narrow window in the dark lane was occupied by a group of Jews. “Sister,” they whispered, “sister of our people, listen. The Basha is a hard man. This day he has robbed us of all we had that he may pay for the Sultan’s visit. Listen! We have heard something. We want Israel ben Oliel back among us. He was our father, he was our brother. Save his life for the sake of our children, for the Basha has taken their bread. Save him, sister, we beg, we entreat, we pray.”
Thus it comes to pass that Israel is released from prison, and hastens in his[165] ignorance to the place where he had left Naomi, only to find it empty. He is told that she is in the women’s apartments at the Kaid’s palace, and the news breaks down his reason; he stays, in the childishness of insanity, in the home of his former happiness.
The Sultan enters Tetuan amid much outward pomp, but there is an undercurrent of treachery. A rumour94 of the coming of the Mahdi, Mohammed of Mequinez, is in the air, and beneath that, a feeling of something more—of the revolt which shall abet95 the Spaniards in their expected siege of the town. The Mahdi comes, and demands the freedom of Naomi, but without success. Leaving the palace, he decides to follow the plan at which he had before hesitated, the plan of co-operation with the Spaniards. This plot has been contrived96 by Ali, the boy whom Israel had trained from childhood; and he has gained the promise of support from all the principal townspeople.
[166]
Ali’s stout88 heart stuck at nothing. He was for having the Spaniards brought up to the gates of the town on the very night when the whole majesty97 and iniquity of Barbary would be gathered in one room; then, locking the entire kennel98 of dogs in the banqueting hall, firing the Kasbah and burning it to the ground, with all the Moorish tyrants99 inside of it like rats in a trap.
One danger attended this bold adventure, for Naomi’s person was within the Kasbah walls. To meet this peril100 Ali was himself to find his way into the dungeon101, deliver Naomi, lock the Kasbah gate, and deliver up to another the key that should serve as a signal for the beginning of the great night’s work.
Also one difficulty attended it, for while Ali would be at the Kasbah there would be no one to bring up the Spaniards at the proper moment for the siege—no one in Tetuan on whom the strangers could rely not to lead them blindfold102 into a trap. To meet this difficulty Ali had gone in search of the Mahdi, revealed to him his plan, and asked him to help in the downfall of his master’s enemies by leading the Spaniards at the right moment to the gates that should be thrown open to receive them.
Evening falls, and Ali proceeds to carry out his plans. He passes into the palace, finds Naomi, and leads her to the Mahdi. Then he joins the Spaniards, but forgets to lock the doors of the banqueting hall; and when the town gates open to the enemy,[167] news is carried to the palace and the guests scatter66, most of them escaping. Ali, in his hatred103, hunts the deserted104 palace for the Kaid, and in so doing meets with his death. The Kaid, having stayed behind to secure his money-bags, finds himself entrapped105, and is stoned to death by the enraged106 townspeople.
Meanwhile the Mahdi has taken Naomi to her dying father; and over the deathbed of Israel they are betrothed107. So ends The Scapegoat.
It will be seen that to carry out such a plot as this, with its almost miraculous108 crises, needs a high standard of literary skill. That the writer has succeeded there can be no doubt, for Naomi stands out, a creature of living flesh and blood, in whom nature and circumstance work to perfection through suffering. Israel’s character is followed in its development, with convincing truth: the sudden rush of joy that elates the man, the reaction that depresses him, the acts of mercy that soften39 him—all lead irrevocably to the final scene of a soul reconciled to its[168] God. In this novel, as in all the best work of Mr Caine, the keynote is suffering, but suffering that of itself ennobles and purifies.
Whilst writing The Scapegoat, Mr Caine suffered severely109 from neurasthenia; his illness, of course, had effect upon his work, making it more sombre and gloomy than it might otherwise have been. When the work was published he received an urgent request from the Chief Rabbi asking him to visit Russia and write about the persecutions of the Jews in that country. He went in 1892, armed with signed documents from Lord Salisbury and the Chief Rabbi which were calculated to gain his admittance wherever he sought to go. The novelist was most warmly received wherever he went; but he was never able to make use of his experiences in the form of a novel. The subject, he felt, was altogether too vast for his experience: it would require years of study which he could not give. On his return to London, he lectured before the Jewish Workmen’s Club in the[169] East End, “in a hall crammed110 to suffocation111. I shall never forget that audience, the tears, the laughter, the applause, the wild embraces to which I was subjected by some of those poor exiles of humanity.”
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scapegoat
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| n.替罪的羔羊，替人顶罪者；v.使…成为替罪羊 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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fervency
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| n.热情的；强烈的；热烈 | |
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tortuous
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| adj.弯弯曲曲的，蜿蜒的 | |
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5
inflated
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| adj.（价格）飞涨的；（通货）膨胀的；言过其实的；充了气的v.使充气（于轮胎、气球等）( inflate的过去式和过去分词 )；（使）膨胀；（使）通货膨胀；物价上涨 | |
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metaphors
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| 隐喻( metaphor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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myriad
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| adj.无数的；n.无数，极大数量 | |
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antagonism
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| n.对抗，敌对，对立 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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prophesy
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| v.预言；预示 | |
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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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patio
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| n.庭院，平台 | |
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shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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behold
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| v.看，注视，看到 | |
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touching
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| adj.动人的，使人感伤的 | |
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stammered
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| v.结巴地说出( stammer的过去式和过去分词 ) | |
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iniquity
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| n.邪恶；不公正 | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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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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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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condemnation
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| n.谴责; 定罪 | |
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persecutor
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devoted
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follower
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| n.跟随者；随员；门徒；信徒 | |
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cemetery
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| n.坟墓，墓地，坟场 | |
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isolation
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| n.隔离，孤立，分解，分离 | |
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orphaned
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| [计][修]孤立 | |
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dispel
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| vt.驱走，驱散，消除 | |
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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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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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softens
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| （使）变软( soften的第三人称单数 )； 缓解打击； 缓和； 安慰 | |
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soften
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| v.(使)变柔软；(使)变柔和 | |
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40
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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41
disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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42
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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43
tattered
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| adj.破旧的，衣衫破的 | |
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44
moorish
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| adj.沼地的，荒野的，生[住]在沼地的 | |
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45
faltered
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| （嗓音）颤抖( falter的过去式和过去分词 )； 支吾其词； 蹒跚； 摇晃 | |
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46
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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47
locusts
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| n.蝗虫( locust的名词复数 )；贪吃的人；破坏者；槐树 | |
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48
beseech
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| v.祈求，恳求 | |
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49
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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50
mighty
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| adj.强有力的；巨大的 | |
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51
wrath
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| n.愤怒，愤慨，暴怒 | |
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52
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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53
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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54
rim
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| n.(圆物的)边，轮缘；边界 | |
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55
frail
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| adj.身体虚弱的；易损坏的 | |
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56
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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57
tempestuous
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| adj.狂暴的 | |
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58
bellowing
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| v.发出吼叫声，咆哮（尤指因痛苦）( bellow的现在分词 )；（愤怒地）说出（某事），大叫 | |
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59
throng
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| n.人群，群众；v.拥挤，群集 | |
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60
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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61
alley
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| n.小巷，胡同；小径，小路 | |
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62
jeer
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| vi.嘲弄，揶揄；vt.奚落；n.嘲笑，讥评 | |
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63
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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stupor
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| v.昏迷；不省人事 | |
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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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scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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smitten
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| 猛打，重击，打击( smite的过去分词 ) | |
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tottering
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| adj.蹒跚的，动摇的v.走得或动得不稳( totter的现在分词 )；踉跄；蹒跚；摇摇欲坠 | |
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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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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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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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72
imposture
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| n.冒名顶替，欺骗 | |
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forth
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| adv.向前；向外，往外 | |
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jeering
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| adj.嘲弄的，揶揄的v.嘲笑( jeer的现在分词 ) | |
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expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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liberate
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| v.解放，使获得自由，释出，放出；vt.解放，使获自由 | |
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preys
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| v.掠食( prey的第三人称单数 )；掠食；折磨；（人）靠欺诈为生 | |
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insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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sanity
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| n.心智健全，神智正常，判断正确 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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82
mule
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| n.骡子，杂种，执拗的人 | |
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83
heed
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| v.注意，留意；n.注意，留心 | |
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84
friendliness
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| n.友谊，亲切，亲密 | |
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85
lodging
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| n.寄宿，住所；(大学生的)校外宿舍 | |
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86
emancipation
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| n.（从束缚、支配下）解放 | |
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87
descend
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| vt./vi.传下来，下来，下降 | |
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stoutly
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| adv.牢固地，粗壮的 | |
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90
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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91
interim
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| adj.暂时的，临时的；n.间歇，过渡期间 | |
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92
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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93
entreat
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| v.恳求，恳请 | |
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94
rumour
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| n.谣言，谣传，传闻 | |
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95
abet
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| v.教唆，鼓励帮助 | |
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96
contrived
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| adj.不自然的，做作的；虚构的 | |
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97
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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98
kennel
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| n.狗舍，狗窝 | |
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99
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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101
dungeon
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| n.地牢，土牢 | |
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102
blindfold
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| vt.蒙住…的眼睛；adj.盲目的；adv.盲目地；n.蒙眼的绷带[布等]； 障眼物，蒙蔽人的事物 | |
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103
hatred
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| n.憎恶，憎恨，仇恨 | |
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104
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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105
entrapped
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| v.使陷入圈套，使入陷阱( entrap的过去式和过去分词 ) | |
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106
enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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107
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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108
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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109
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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110
crammed
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| adj.塞满的，挤满的；大口地吃；快速贪婪地吃v.把…塞满；填入；临时抱佛脚( cram的过去式) | |
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111
suffocation
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| n.窒息 | |
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