AS was only natural in a community so devoted3 to all manner of religious observances, such as the Greeks of Byzantium, monasticism made great headway and filled Constantinople with religious institutions of that order. Probably the idea first came to Europe from Africa, via the city of many churches, not long after the days of Anthony of Thebais, in the fourth century. Anthony was an illiterate4 youth who, suddenly seized with a desire to do penance5 for some wickedness (let us hope real rather than fancied), distributed his patrimony6, left his kith and kin7, and retired8 to a ruined tower among the tombs on the banks of the Nile. Perhaps he found this spot too sociable9, for he wandered away into the desert east of the Nile, some three days’ march, and commenced his seclusion10 in a lonely spot which offered him shade and water. But Anthony’s repose11 was soon disturbed by numbers of others to whom had spread the fame of his sanctity, and they joined him as disciples12 in the wilderness14, and no doubt in the beauty of holiness. Anthony lived long enough, one hundred and five years it is said, to start a considerable body of anchorites.{95} The notion soon spread to Europe, and Constantinople took it up with enthusiasm; monasteries15 and convents sprang up in all directions, and soon became either popular resorts of penitent16 princes, statesmen, or others who wished to obtain some reputation for holiness to enable them to restart their old life with a clean sheet, or else the enforced retreat of emperors and empresses, patriarchs, and courtiers who had fallen from favour and were removed with more or less ceremony from the scene of their former activities. There was a monastery17 of St. George of Mangane near Seraglio Point, where John Cantacuzene took up his abode18 after abdication19. I have told you of Empress Irene who went into the seclusion of a convent she had built on Prince’s Island.
Holy men went from their monastic institutions into the countries of the Empire’s heathen neighbours and made many converts. Cyril and Methodius were called to Bulgaria and converted Boris, the King, who sent his son Simeon to be educated at Constantinople. Many more Bulgarian youths followed, and it became customary to go to Constantinople in search of learning and the refinements20 of life. This practice continues to-day, and Robert College, an American foundation, standing21 high on the European bank of the Bosphorus above Roumeli Hissar, has trained many young Bulgars to a useful life. Among these was M. Gueshof, the present Prime Minister of Bulgaria, whose skill assists Tsar Ferdinand in piloting the fortunes of his kingdom through the troubled political waters of these days.
While the religious life of Constantinople was working out its destiny, while members of various monastic orders forgot the first precepts22 of their Master and plunged23 into all manner of political intrigue24, a new and powerful creed25 had arisen in Asia and was drawing thousands out of{96} darkness to the red glare of a militant26 faith. Islam was spreading ever nearer the coasts of Europe in a solid, devoted body, while Christians28 of the East were frittering away their strength in political discussions, thus paving the way for the conquest of a large part of Europe by the hosts of Othman inspired by a simple faith, and Constantinople fell. In vain the crusade organized by Pope Urban, the Eastern bulwark29 of Christianity was doomed30. To-day the sons of Othman are in like case as were the Christians of the Greek Empire before 1453. They have assumed, but not assimilated, Western ideas, and in so doing have departed from the faith wherein lay their strength, have undermined the religious pre-eminence of their Lord the Sultan, and have brought a misunderstood version of advanced Western philosophy to a people inherently incapable31 of understanding anything but the fundamental facts that Allah is great, that Mohammed is the Prophet of Allah, and that his word is a law from which no man dare depart if he would enter into happiness after death.
The first to bring the Crescent up to the walls of Constantinople were swarms32 of fiery33 Saracens, who came up under clouds of lateen sails over the blue waters of the Sea of Marmora and laid fierce siege to the City. They came first in the seventh century and forty-six years after the flight of the Prophet from Mecca. Urged by their warlike faith, the Arabs had found conquest rapid and easy of achievement since they issued from the desert; they carried their triumphant34 ensigns to the banks of the Indus and the snow-capped peaks of the Pyrenees and thought themselves invincible35. By the middle of the seventh century they had conquered Ph?nicia, the countries watered by the Euphrates, Jud?a, Syria, and all Egypt, Cyprus, and Rhodes, and had overrun the Iberian Peninsula from Africa. The richest prize they coveted36 was Constantinople,{97} but they tried its strength in vain, and had to retire baffled. The Arabs transmitted their creed to a young race which had come out of Tartary, and laid thereby37 the foundation of the Ottoman Empire when Arab dominion38 was declining. The fortunes of the young race, the Turks, were very varied39, but they were at last able to assist Caliph Motassem, who was no longer able to find among his own people those martial40 qualities which had led to Arab conquests. Fifty thousand Turks entered the military service of the Caliph, and they in time came to assume power and a decisive voice in the Government, like the Pr?torian Guard before them, and the Janissaries of Constantinople and Mamelukes of Egypt since.
The Arab Caliphate dwindled41 into decay, making way for a Turkish dynasty, and so when Alexius Comnenus was Emperor of the East he was forced to acknowledge Suleiman as master of Asia Minor42.
Othman, Osman, son of Erthogrul, succeeded in 1288, and to him is due the rise of the Ottoman Power. He roused the enthusiasm of his followers43 by proclaiming that a Divine Mission inspired him to carry the Crescent out to westward44, and so he moved victorious45 over the last Asiatic possessions of the Eastern Empire. Where he came he conquered, and by the beginning of the fourteenth century nearly all Asia Minor was held by the Osmanli, and the Christians of Constantinople were becoming aware of the danger that threatened their religious and political existence. The sword of Othman and his victorious banner passed to Orchan, his son, and with them these words of advice: “Be just, love goodness, and show mercy. Give the same protection to all thy subjects, and extend the faith of thy fathers.” This advice was followed by Orchan, and he too carried the Crescent victorious nearer and nearer to the Eastern bulwark of Christianity, Constantinople. Here at Eyub, in the mosque{98} by the Sweet Waters of Europe, the sword of Othman and his banner are kept in reverent46 state and serve religious purpose, for every succeeding Sultan is girt with this sword, an act corresponding to the crowning of a Christian27 king, amid the prayers of his people: “May he be as good as Othman.”
The Mosque of Suleiman Built by this Sultan to commemorate47 his many victories. Flights of white pigeons hover48 round this shrine49, and pious50 Moslems seldom pass by without buying some food for them from hawkers who have pitched their business here.
The Mosque of Suleiman
Built by this Sultan to commemorate his many victories. Flights of white pigeons hover round this shrine, and pious Moslems seldom pass by without buying some food for them from hawkers who have pitched their business here.
To-day grey threatening clouds are passing over the Mosque of Eyub, where these sacred relics51 of a warrior52 race are kept; the brightness that sparkles on the Sweet Waters of Europe which flow into the Golden Horn at this place has vanished under the dull pall53 of a saddened sky, against which the dark cypresses54 stand like mourners among the graves of the faithful who are buried round this sacred spot. The gilt55 crescent on dome56 and minaret57 no longer sends answering flashes to the sun that has shone for centuries over the shrine that holds these relics of a fighting race of sovereigns. To many here in this City the sky is overcast59, the prospect60 dark and cloudy, for the Crescent has been waning61 where it was once supreme62, in the countries of Eastern Europe, and the crusade called by the kings of former subject people has reached the outer defences of Stamboul, but fifty miles from the Mosque of Eyub the favourite disciple13 of the Prophet. The fate of the City is yet undecided, for the arms of Othman have met with reverse after reverse, and no one can say whether recent attempts at implanting Western philosophy on an Eastern creed has left enough of Islam’s virility64 to defend the last foothold of the Turks on Europe. Here in Stamboul, where stand so many mosques65 of conquerors67, where the Christian churches of the Eastern Empire have been converted into mosques, there is among some a dread68 uncertainty69 as to the future. In the bazaars70 and the narrow streets Turks and Greeks, Armenians and Kurds, Arabs, Georgians, full-blooded negroes, go about their business with the utmost unconcern, as if Europe were not face{100}{99} to face with epoch-making changes which affect the Ottoman Empire in Europe, and especially this City, its heart. Yet here in Constantinople, so full of memories of the great Christian Empire which shielded Europe’s development against the Pagan armies of the East for so many centuries, there is a feeling, subconscious71 but ever present, that the Turk is only in temporary possession. In all his ways, in all his views, he differs from those with whom he comes in contact in his Empire’s European possessions. He has few belongings72 and seldom desires more, and these can easily be stowed and transported elsewhere, whereas the races he has conquered and which have wrenched73 themselves free again are ambitious and greedy of gain. They have been carefully collecting for this final blow; while the Turk has been squandering74 his goods, they have constructed; whereas the Turk, if he has not destroyed what he found, has at last let it fall in ruins. Those other nations give of their best, put all their strength into the pursuit of one ideal, a great and prosperous Fatherland; the Turk knows only that “Allah is” and orders all things wherever the believer may be, and the ideal of Fatherland is quite beyond his comprehension. The very word, “vatan,” had to be explained to the Turkish people by the enthusiasts75 who broke the power of Abdul Hamid; but all explanation was useless, the Turk has not found his “vatan” in Europe, and those who broke the power of the Sultan were unable to replace it by anything which the Turk could understand. Devoid76 of art or science, incapable of political life, the Turk’s energies have been directed solely77 to works of destruction. Only in one direction has he shown constructive78 capacity and a desire to leave a lasting79 record, and that is in the mosques and turbehs, and almost all of these are monuments to men before whom nations went under in seas of blood, who trampled80 down all signs of prosperity, strangled growing{102} civilization, and levelled homesteads and palaces, churches and strongholds with the ground, on their ruthless march to victory.
Towering over the wooden houses of Stamboul, overshadowing the broken walls of Byzantine defence, which proved vain against the might of Othman, these mosques make Constantinople what it is. Massive masonry81, with clinging turrets82, crowned by a mighty83 dome surrounded by the Crescent, and round about the building the bulbous roofs of the medresseh,[1] tetinune,[2] darul ziafet,[3] and darul shifa,[4] emblems84 of the sycophantic85 East living on the bounty86 of the great; thus rises the Mosque of Mohammed the Conqueror66, out of the eternal squalor, filth87, misery88, and unconcern of an Oriental city. And other mosques are much the same, and stand as the only evidence of the Turk’s capacity for construction, and the finest, most imposing89 of these buildings are due to the most ruthless destroyers among the sons of Othman. Sultan Mohammed the Conqueror built his mosque on the spot where once stood the Church of the Holy Apostles; not a trace remains90 of that former sacred fane, where in the “Her?on” the rulers of ancient Byzant were laid to rest in coffins91 of porphyry, granite92, serpentine93, green, red, or white marble, from Thessaly, Paros, and the Proconessus. Indeed, these tombs were not destroyed by the Osmanli. Latin Christians, during their short tenor94 of the Imperial City, from 1204-1260, desecrated95 the shrine and plundered96 the tombs of the Emperors, but they left at least the building standing, and all traces of that are buried under the massive pile of the Mosque of Sultan Mohammed the Conqueror.
[1] “Medresseh,” academy for students.
[2] “Tetinune,” their dwelling-place.
[3] “Darul ziafet,” where the poor are fed.
[4] “Darul shifa,” hospital.
I have already mentioned the Mosque of Achmet. It is the most pronounced feature of Stamboul, rising in wonderful symmetry above the clustering houses that seem{103} to tumble down to the sea-walls and are only arrested in their fall by the Kütshük (little) Agia Sofia, formerly98 the Church of St. Sergius and Bacchus. This little building stands stoutly99 by the sea, resting on the walls that for many centuries kept the foes100 of Christianity at bay, its flat cupola framed on one side by sturdy minaret, on the other by a weather-beaten poplar. Neither of the saints to whom the Greeks dedicated102 this church are familiar to me; of St. Sergius I know nothing, and the name of St. Bacchus came as a surprise to me when first I heard it, for Bacchus I had known for many years as an obsolete103 Pagan deity104 who made no pretence105 at sanctity, and was only a god because mortals chose to worship him. It is therefore strange to find him associated with St. Sergius, whose name has a somewhat severe sound to it, on this particular post, for, mind you, the men of the Middle Ages allowed their saints very little leisure, but assigned to each his duty. So, I take it, St. Sergius was entrusted106 with the defence of this section of the sea-wall, and he requisitioned the other gentleman to take over the social duties of the post and to make things merry and bright. However, as I say, I know very little about saints, so cannot give the real reason why these two gentlemen clubbed together to have a church to themselves, and therefore give the above explanation under reservation.
High above this little church towers the massive Mosque of Ahmedyeh, Achmet, considered chief of all the mosques in Stamboul, its six minarets107 pointing like warning fingers to the sky where Allah reigns58 inscrutable. The founder108, Achmet, was a pious soul, and at the same time a good sportsman; he gave evidence of the former quality by building this mosque, in the latter capacity he was great at falconry and in hunting with those strong hounds whose degenerate109 descendants until recently roamed the streets of Constantinople and acted as rather unsatisfactory scavengers.{104}
Achmet was rather worried about the dogs, which, in those days of the early seventeenth century, were already rather a nuisance in the crowded City, and thought it wise to consult the Mufti about the matter, for the lives of dogs, unclean animals though they be, were deemed a matter of some importance. The mufti consulted with others learned in the law of the Prophet, and this enlightened committee came to the conclusion that it was unlawful to kill the dogs, seeing each one had a soul. Christians you may kill, they are the enemies of Allah, whereas dogs are not, or at least do not worry about the matter either way. Women you may kill too, they have no soul at all. It is all beautifully simple, and appeals to the meanest intellect. Anyway, the dogs continued to be a nuisance, so, as they might not be killed, they were banished110 first to Scutari, where they seemed quite happy, and then to an island some sixteen miles out in the Sea of Marmora, where they might die of starvation. However, if the story be true, the dogs knew a trick worth two of that, and simply swam back to their old haunts, and, incidentally, to their ladies, who had not been exiled. I can quite imagine the all-night howlings of welcome with which the ladies greeted the wanderers on their return, and the flight of slippers111, smaller articles of furniture, etc., accompanied by clouds of curses, hurtling through the night, to check the exuberance112 of this frohes Wiedersehen.
A couple of years ago the authorities, inspired by the enlightened members of the new regime, decided63 to get rid of the dogs, and they were banished again. This time they were rounded up in all parts of the city, and even from the villages on either bank of the Bosphorus. I remember well a friendly little white lady who lived in a corner on the steps leading up from the sea towards the higher part of the Candilli; here on a heap of melon skins, which served both as food and as bedding, she was wont113 to bring{105} up one litter of promising114 little pariah115 pups after another, and she loved variety, for her children were a most variegated116 assortment117. They were as happy as those bright, sunny days were long, and would tumble in bunches down the uneven118 steps, or struggle up towards the high road which leads along the Asiatic bank and connects Candilli by land with the great world. Here the pups, after strenuous119 mountaineering, would get their outlook on life, with all its excitements and possible dangers; here Turkish cavalry120 from Scutari would come dashing past, galloping121 furiously when there were people to watch this feat97 and stones to lame122 their clever little horses, subsiding123 to a walk when beyond the sight of admirers and when the roads were soft with dust some inches deep, or grass by the wayside. Other sights presented themselves to the round, wondering eyes of these offspring of the little white lady: of a morning lithe124 young Englishmen would tear down those steps several at a time, to the great wonderment of the lodgers125 in the corner on the bed of melon skins. These Englishmen would be hurrying to the “Scala” to catch a boat—never punctual unless you were late—a boat that took them to their work in Pera and Galata. On their return they would ascend126 with startling rapidity those stony127 precipices128 which to the puppies seemed to take a lifetime to negotiate; and in the gardens between the high road and the sea you might hear the gentle voices of fair, fragrant129 Englishwomen, and the puppies would wag sympathetic tails. Yes, they were pleasant, very pleasant, those summer days at Candilli. The solemn cypresses, in their attitude of constant warning, stood unheeded, for the sun was shining on the waters, and made them gleam in gold and blue and many colours, and the sun drew fragrance130 from flowering shrubs131, and ripened132 the swelling133 figs134 that nestled among the broad leaves which, in their turn, mirrored the life-giver in their bright, smooth surface.{106} But one day the little white lady and her family vanished, for men had been busy during the night, and had carried them and all their friends into exile, had carried them away over the waters where the moon drew a sparkling silvery path, to a barren island. Here they were left to perish, for long ago the wise men, learned in the laws of the Prophet, had decided that every dog, even the smallest pup, has a soul, and that it is evil to kill them, but not to let them starve to death. And these same wise men would not have allowed the possession of a soul to those fair Englishwomen whose blue eyes smiled kindly135 on the little white lady and her offspring’s wondering interest in the doings of the great world.
Many of the dogs had a presentiment136 of danger, and evaded137 capture by fleeing to the “hinterland,” whence came alarming rumours138 of packs of wild dogs rendering139 insecure the country-side. Of these, one or the other found his way back to his old sociable haunts, and Constantinople and environments have not quite got rid of the dogs which, according to the accounts of all travellers in this country, form one of its most remarkable140 features.
There are other mosques, many of them, rising up from among squalor, or groups of picturesque141 wooden houses, and these mosques seem to be the only indication of any permanence of Turkish rule. The little wooden houses vanish from time to time, whole districts in one fell swoop142, by fire, which has spread with alarming rapidity long before the watchman, tapping the irregular pavement with the iron-shod staff, has given the alarm. Then firemen, with much noise but little expedition, arrive on the scene, and find little left to do but to gather up the fragments, the property of the sufferers. But the mosques remain towering above charred143 ruins, and the call to prayer sounds from the graceful144 minaret over deserted145 homesteads.
A Disused Monastery Near the Golf-links on the heights overlooking the upper reaches of the Golden Horn. Here also refugees cluster around the dilapidated walls waiting patiently for transport to Asia Minor.
A Disused Monastery
Near the Golf-links on the heights overlooking the upper reaches of the Golden Horn. Here also refugees cluster around the dilapidated walls waiting patiently for transport to Asia Minor.
Thus the life of this strange people, the Turks, goes on{108}{107} from day to day, leisurely146 business transacted147 with all dignity of inherent idleness, endless gossip under the vines and awnings148 of small cafés, talk which begins nowhere and arrives nowhere. Squalor, dirt, picturesque decay, and over all the sense that a migratory149 race has settled here for a while, is not disposed to move until turned out, and has just put up a leader or two with sufficient enterprise to make others build him a place of worship to glorify150 himself above his fellows.
But strong young nations have closed in upon Constantinople and threaten it from the West. They came strong in their faith, armed and equipped and prepared to carry all before them, to make vast sacrifices, and their strongest weapon is an ideal. They have not forgotten the history of past centuries; the memory of nameless indignities151, of crushing shame, has fed the spirit that informs them, that bids them hurl152 their young strength against the vis inerti? of the Turks and march over heaps of slain153, over a country peopled by their kinsmen154, fellow Christians, now devastated155 by the foe101 they have driven back. Now they are hammering at the gates, at the defences of Constantinople, and all the remaining strength of the dying Ottoman Empire in Europe is massed on the narrow strip of ground between the Bosphorus and the lines of Chatalja.
Uncertainty still reigns there as I write these lines; vain hopes are raised by rumours, some so improbable that they suggest the incoherent rambling156 of one but half-awakened out of a long drugged sleep. But certain it is that efficiency, concentration, and high purpose have met sloth157 and corruption158, and have conquered. Though the lines of Chatalja may prove equal to the task of defending this last strip of Turkish territory, yet the fact remains that those young nations have brought about an epoch-making catastrophe—the passing of Ottoman rule in Europe.
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1
conversion
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| n.转化，转换，转变 | |
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mosque
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| n.清真寺 | |
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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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illiterate
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| adj.文盲的；无知的；n.文盲 | |
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penance
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| n.（赎罪的）惩罪 | |
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patrimony
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| n.世袭财产，继承物 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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sociable
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| adj.好交际的，友好的，合群的 | |
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seclusion
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| n.隐遁，隔离 | |
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repose
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| v.(使)休息；n.安息 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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disciple
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| n.信徒，门徒，追随者 | |
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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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monasteries
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| 修道院( monastery的名词复数 ) | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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monastery
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| n.修道院，僧院，寺院 | |
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abode
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| n.住处，住所 | |
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abdication
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| n.辞职；退位 | |
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refinements
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| n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作 | |
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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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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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intrigue
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| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
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creed
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| n.信条；信念，纲领 | |
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militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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bulwark
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| n.堡垒，保障，防御 | |
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doomed
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| 命定的 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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swarms
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| 蜂群，一大群( swarm的名词复数 ) | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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thereby
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| adv.因此，从而 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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varied
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| adj.多样的，多变化的 | |
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martial
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| adj.战争的，军事的，尚武的，威武的 | |
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dwindled
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| v.逐渐变少或变小( dwindle的过去式和过去分词 ) | |
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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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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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victorious
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| adj.胜利的，得胜的 | |
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46
reverent
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| adj.恭敬的，虔诚的 | |
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47
commemorate
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| vt.纪念，庆祝 | |
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48
hover
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| vi.翱翔，盘旋；徘徊；彷徨，犹豫 | |
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49
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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50
pious
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| adj.虔诚的；道貌岸然的 | |
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51
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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52
warrior
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| n.勇士，武士，斗士 | |
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53
pall
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| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
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54
cypresses
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| n.柏属植物，柏树( cypress的名词复数 ) | |
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55
gilt
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| adj.镀金的；n.金边证券 | |
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56
dome
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| n.圆屋顶，拱顶 | |
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57
minaret
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| n.（回教寺院的）尖塔 | |
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58
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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59
overcast
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| adj.阴天的，阴暗的，愁闷的；v.遮盖，（使）变暗，包边缝；n.覆盖，阴天 | |
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60
prospect
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| n.前景，前途；景色，视野 | |
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61
waning
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| adj.（月亮）渐亏的，逐渐减弱或变小的n.月亏v.衰落( wane的现在分词 )；（月）亏；变小；变暗淡 | |
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62
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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63
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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64
virility
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| n.雄劲，丈夫气 | |
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65
mosques
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| 清真寺； 伊斯兰教寺院，清真寺； 清真寺，伊斯兰教寺院( mosque的名词复数 ) | |
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66
conqueror
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| n.征服者，胜利者 | |
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67
conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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68
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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69
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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70
bazaars
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| （东方国家的）市场( bazaar的名词复数 )； 义卖； 义卖市场； （出售花哨商品等的）小商品市场 | |
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71
subconscious
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| n./adj.潜意识(的)，下意识(的) | |
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72
belongings
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| n.私人物品，私人财物 | |
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73
wrenched
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| v.（猛力地）扭( wrench的过去式和过去分词 )；扭伤；使感到痛苦；使悲痛 | |
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74
squandering
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| v.（指钱，财产等）浪费，乱花( squander的现在分词 ) | |
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75
enthusiasts
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| n.热心人，热衷者( enthusiast的名词复数 ) | |
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76
devoid
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| adj.全无的，缺乏的 | |
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77
solely
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| adv.仅仅，唯一地 | |
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78
constructive
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| adj.建设的，建设性的 | |
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79
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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80
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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81
masonry
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| n.砖土建筑；砖石 | |
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82
turrets
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| （六角）转台( turret的名词复数 )； （战舰和坦克等上的）转动炮塔； （摄影机等上的）镜头转台； （旧时攻城用的）塔车 | |
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83
mighty
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| adj.强有力的；巨大的 | |
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84
emblems
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| n.象征，标记( emblem的名词复数 ) | |
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85
sycophantic
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| adj.阿谀奉承的 | |
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86
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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87
filth
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| n.肮脏，污物，污秽；淫猥 | |
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88
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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89
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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90
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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91
coffins
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| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
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92
granite
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| adj.花岗岩，花岗石 | |
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93
serpentine
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| adj.蜿蜒的，弯曲的 | |
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94
tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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95
desecrated
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| 毁坏或亵渎( desecrate的过去式和过去分词 ) | |
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96
plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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97
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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98
formerly
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| adv.从前，以前 | |
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99
stoutly
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| adv.牢固地，粗壮的 | |
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100
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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101
foe
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| n.敌人，仇敌 | |
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102
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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103
obsolete
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| adj.已废弃的，过时的 | |
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104
deity
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| n.神，神性；被奉若神明的人(或物) | |
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105
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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106
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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107
minarets
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| n.（清真寺旁由报告祈祷时刻的人使用的）光塔( minaret的名词复数 ) | |
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108
Founder
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| n.创始者，缔造者 | |
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109
degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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110
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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111
slippers
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| n. 拖鞋 | |
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112
exuberance
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| n.丰富；繁荣 | |
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113
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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114
promising
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| adj.有希望的，有前途的 | |
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115
pariah
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| n.被社会抛弃者 | |
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116
variegated
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| adj.斑驳的，杂色的 | |
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117
assortment
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| n.分类，各色俱备之物，聚集 | |
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118
uneven
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| adj.不平坦的，不规则的，不均匀的 | |
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119
strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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120
cavalry
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| n.骑兵；轻装甲部队 | |
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121
galloping
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| adj. 飞驰的, 急性的 动词gallop的现在分词形式 | |
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122
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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123
subsiding
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| v.（土地）下陷（因在地下采矿）( subside的现在分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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124
lithe
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| adj.(指人、身体)柔软的，易弯的 | |
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125
lodgers
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| n.房客，租住者( lodger的名词复数 ) | |
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126
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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127
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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128
precipices
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| n.悬崖，峭壁( precipice的名词复数 ) | |
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129
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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130
fragrance
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| n.芬芳，香味，香气 | |
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131
shrubs
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| 灌木( shrub的名词复数 ) | |
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132
ripened
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| v.成熟，使熟( ripen的过去式和过去分词 ) | |
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133
swelling
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| n.肿胀 | |
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134
figs
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| figures 数字，图形，外形 | |
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135
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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136
presentiment
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| n.预感，预觉 | |
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137
evaded
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| 逃避( evade的过去式和过去分词 )； 避开； 回避； 想不出 | |
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138
rumours
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| n.传闻( rumour的名词复数 )；风闻；谣言；谣传 | |
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139
rendering
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| n.表现，描写 | |
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140
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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141
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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142
swoop
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| n.俯冲，攫取；v.抓取，突然袭击 | |
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143
charred
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| v.把…烧成炭( char的过去式)；烧焦 | |
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144
graceful
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| adj.优美的，优雅的；得体的 | |
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145
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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146
leisurely
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| adj.悠闲的；从容的，慢慢的 | |
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147
transacted
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| v.办理（业务等）( transact的过去式和过去分词 )；交易，谈判 | |
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148
awnings
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| 篷帐布 | |
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149
migratory
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| n.候鸟，迁移 | |
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150
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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151
indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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152
hurl
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| vt.猛投，力掷，声叫骂 | |
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153
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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154
kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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155
devastated
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| v.彻底破坏( devastate的过去式和过去分词)；摧毁；毁灭；在感情上（精神上、财务上等）压垮adj.毁坏的；极为震惊的 | |
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156
rambling
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| adj.[建]凌乱的，杂乱的 | |
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157
sloth
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| n.[动]树懒；懒惰，懒散 | |
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158
corruption
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| n.腐败，堕落，贪污 | |
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