RELIGION affects the private life of the Turk as also the life of the body politic2 more than is the case among the followers3 of other creeds4, and Islam is singularly adapted to the sons of Othman, or rather has made them what they are. Mohammed assumed both spiritual and temporal power in the name of a god, who thrones high above the humble6 faithful, who is so far concerned in each believer that he arranges every detail of his life long before the poor mortal enters upon it. There is no mercy, no departure from the course marked out, no hope of propitiating7 a stern deity8, aloof9 and vengeful, by prayer and intercession; Islam—obedience, submission10. Allah is not often moved by loving-kindness, but anger may rouse him to punish by the hand of his “shadow on earth,” the Caliph-Sultan. He is particularly easily incensed12 against non-believers, and through his Prophet has promised all happiness after death to those to combat unbelief, and by war and rapine, murder and outrage13, proclaim the fact that “La ilaha illa ’Uah!”
The Gate of Adrianople Through this gate, Edirné Kapoo, as the Turks call it, the Sultan’s army marched out to war; through it his soldiery, defeated, sick, wounded, returned in small parties from the battlefields.
The Gate of Adrianople
Through this gate, Edirné Kapoo, as the Turks call it, the Sultan’s army marched out to war; through it his soldiery, defeated, sick, wounded, returned in small parties from the battlefields.
{188}
It is not surprising to find that, whatever its theory, in practice Islam discouraged any serious regard for human life, whether a man’s own or the life of his neighbour. It also strengthened the ruler’s hands, for he was the voice of Allah on earth, and therefore privileged to take life without trial, inquiry14, or any formality. Of this privilege Sultans have availed themselves freely, though it was not bien vue to kill more than a thousand in a day. For political reasons Mohammedan subjects were less exposed to violence, whereas Christians15 became more and more subject to ill-treatment as Christianity gained strength and helped to build up Empires strong enough to check the flowing tide of Islam.
Islam acted as an intellectual stimulus16 on its first adherents17, the poetic-minded Arabs, though possibly it did not assume its present rigidity18 when they were a ruling power in Asia, Africa, and Southern Europe. I think it likely that the Arabs did not allow the strict letter of the law to cramp20 their intellectual development, but their converts, the Turks, a race devoid21 of the power of imagination, proved incapable22 of interpreting the “Book” in a liberal spirit even if it were possible, for the Koran, with all its contradictions, contains hard-and-fast dogma, definite rules to regulate conduct, and threatens those who depart from its teachings by but a hand’s-breadth with all the pains of Eternal Damnation. Gautama, the Prince, retired23 into seclusion24, and by the beauty of a soul trained to deep meditation25 became Buddha26; Christ came to earth and suffered all indignities27 and pains at the hands of men, rather than assert the power of His Godhead by offering political opposition28 to those who spurned29 His teachings: “His kingdom is not of this world.” After the awful day on Calvary none of the temporal powers of the day attached any further importance to His sayings,{190} nor to the small band of disciples30 who went out into the outer darkness of the world carrying with them the first flickerings of a light which should illumine the earth and draw from mortals the best that is in them. Buddha lived alone in deep seclusion, renouncing31 all earthly vanities, and his few disciples went abroad poor and homeless searching for the souls of men. Mohammed drew men to him by promises of glory and honour on this earth, ease and luxury in the Beyond. Christianity bids you forgive your enemies; Mohammed led his followers to battle against the unbelievers, conquered their cities, and called those places holy when he had fixed32 the strongholds of his militant33 faith. Mohammed died in the possession of great power, spiritual and temporal, enjoining34 his descendants to maintain and increase it by the sword. The realm thus founded was inherited by the Caliphs, but they in time became enfeebled and hard pressed by their enemies, till first the temporal then spiritual power went to a race of rulers incapable and disinclined to widen the intellectual horizon of their subjects, the House of Othman. So the sovereign’s power was absolute, in his hands were life and death, all property but that applied36 to pious37 purposes came from him and by him could be retaken. The strict adherence38 to religious observances had its beneficial effects, for the laws that regulate the conduct, that prescribe for each hour of the day, allowed of no expansion and could not openly be disregarded, therefore the life of the people, at least to outward appearance, was clean and decorous. Mollahs and imams never gained the ascendancy39 over the minds of men which Christian1 priests and holy men of Buddhism40 have from time to time acquired; they played an unimportant part, acting41 rather as precentors at the worship of Allah in the mosques42, though as preachers they could incite44 the fierce passions{191} of a people untrained to independent thought. From time to time the Sultan would think fit to consult the mufti, the head priest, as to the advisability of some political measure, and that official generally found it convenient to agree, as his appointment was in the sovereign’s gift and could be recalled by him.
Under the law, administered by the Sultan, the Turks increased in numbers, extended their possession, carved a large Empire out of the ruins of former civilizations, and left unsought those Elysian fields wherein the intellect of a nation gains those victories that make for stability, the fields of progress, scientific, literary, artistic45. Under the law they built up their body politic, each member sincerely, blindly devoted46 to the dynasty of Othman, however many corpses49 of its scions50 might pave a Sultan’s upward path to power. They swept over Asia Minor51 carrying their few belongings52 with them, nomads53 ever, expressing even in their poor attempt at imagery no other spirit than that of the houseless wanderer: The edifice54 of state is but a tent, its supporting poles the viziers, judges, treasurers55, and secretaries of state. Its entrance, the Sublime56 Porte, is likened to curtained opening, and curtains rather than doors still screen the latticed chambers57 of many a present-day Turkish harem. The provinces they conquered were distributed among the fighting men as military fiefs and called Sanjaks, banners, remaining purely59 military organizations until more stable conditions led to the raising of a standing60 army; and civil officials always looked to their sovereign for guidance in the smallest matters as they had looked to him for leadership in the field.
Thus equipped the sons of Othman set out for conquest, and in one respect at least the records of those early days show signs of great capacity, though always the output{192} of one active mind, not resulting from the reasoned growth of a collective national intelligence.
Mohammed the Conqueror61 had established the Ottoman Empire in Europe by means of a well-trained, Koran-disciplined army, his successor Bajazet II increased and strengthened it. Great attention was paid to all matters of artillery62 and military engineering, in which the Turks of those days outshone all other nations, and which made the hastily levied63 undisciplined armies of the West, the bands of hired condottieri, or enthusiastic swarms64 of Christian knights65, go under before the sword of Othman. The conquered provinces provided recruits for the corps48 of Janissaries. In those days, too, the Turkish armies were more mobile and better found than even that which Charles VII of France raised in 1445, the first standing army of the West; supplies were well organized and transport effected by beasts of burden, not by carts which depend upon good roads. So Bajazet inherited a great Empire, won by the sword of a people in arms and governed by warriors66 devoted to his House, and over whom the Sultan had complete control; they could not rise above their fellows, for according to the law all Moslems are equal under the Caliph, and no ruling caste rose to defy the power of the sovereign or force him to grant concessions68. Fresh blood was added to this homogeneous body politic by the voluntary desertion of Christians from the conquered provinces to Islam: Croats, Albanians, Bosniaks, Russians, even Scotsmen, adventurers mostly, and among the fiercest followers of the Prophet. Many of these rose to high office.
The reign35 of Bajazet II began with civil war, a not unusual occurrence, for Prince Djem, his brother, laid claim to the throne. But Bajazet vanquished69 his brother’s army, and Djem consoled himself by a visit to Mecca and{193} Medina, which makes for holiness and raises a Moslem67 in the estimation of his fellows. Building on this Djem made further attempts to displace Bajazet, and went to the Knights of Rhodes to enlist70 their sympathies. These nobles kept the Prince a prisoner and made him a source of income from the Sultan by threatening to set him at large again. Djem finally escaped from Rhodes and sought help elsewhere, in Western Europe, but met with little encouragement, and was finally treacherously72 murdered by a servant of the Pope, bribed73 by Bajazet.
In the meantime Bajazet felt the need for expansion—there were still worlds to conquer and he was minded to acquire a few. His efforts on land were not particularly successful, he had at least one strong man against him, Matthias Corvinus, who had restored order in Hungary and was thus enabled to check the encroachments of Islam. There were other Powers of some importance in Europe at the time: the Medici, under whom the glories of Italian art, inspired by ancient Byzant, were preparing the way for enfranchised74 thought; and in Germany Meister Gutenberg had set up his printing-press. All glory to that great man whose gentle craft made the Reformation possible. “Buchstaben,” beech75 staves, for the selfish beech tree, which allows no growth under its spreading branches, found the wood out of which were cut those first strong Gothic letters. Laboriously76 pieced together those staves grew into sentences, and in time the first Bible, printed and bound in solid calf-skin, was given to the world. Luther perused77 it, studied it, absorbed it, and with it filled his soul till his voice arose above the jealousies78 of Papal Medicis and rang out over all the earth, is ringing still wherever the free-born praise their Creator and glorify79 His works. Even here it resounds80, and strongly, since Christian men and women are aiding the sick and{194} wounded of an alien race, a hostile creed5, and are bringing them back from those dark depths where they were cast by their own kin11, by those whose lives are overshadowed by rigid19 Islam. Ferdinand the Catholic had married Isabella of Castile, and thus brought the Kingdoms of Spain under one sceptre. They expelled the Jews from Spain to the “greater glory of God”; the descendants of those Jews now inhabit Saloniki and still speak Spanish, though they write it in Hebrew characters. John II of Portugal impoverished81 his country by the same method at the same time, though he derived82 some temporary advantage by taxing the exiled children of Israel heavily while they passed through his country on their way to more congenial surroundings. Macchiavelli was born in that era, and was composing his work on the ideal Prince when Bajazet was compassing the death of his brother Djem. Columbus arose to widen the world’s horizon, and Vasco da Gama’s ships felt their way cautiously round the Cape71 of Storms to India. But greatest of all these was Leonardo da Vinci, who rescued fragments of the art of old Byzant and breathed into it the life that created all the glories of the Renaissance83. Those were brave days, my masters, when the world was young and strong, when art and literature revived, free from the trammels of warped84 classicism and showed mankind what beauty is and where and how it may be found and duly reverenced85.
But Bajazet had no ideas beyond conquest. His campaign on land being unattended by the great success his predecessors86 had prepared him for, he turned to seaward and did his best to cripple rising Western Europe. A slave presented to his father was the instrument to hand, Kemal-Reis, the former name meaning “Perfection,” given him by the Sultan because of his great beauty. In constant sea war against Venice and the other states by{195} the Mediterranean87 Sea, Kemal-Reis laid the foundations of Turkish sea power.
Bajazet sought to extend his power to Egypt, but was baffled by the Mamelukes, a body of militant nobility superior in training and “morale” to anything the Othmans could muster88. This and other matters cast clouds over the last days of Sultan Bajazet. Dissensions arose among his sons, Korkoud, Achmet, and Selim, Governor of Trebizond, who even threatened his father with war and marched against him to Adrianople. Thereupon Selim was appointed Governor of Semendria, an old Roman settlement in modern Servia, now called Smederovo. But Korkoud and Achmet had revolted in Asia Minor, and by weakening Ottoman rule there invited the Shias, a heretic sect89 of Islam according to the Sunnis to which the Turks belong, under the Persian Prince, Shah Ismail, to ravage90 the eastern marches of the Empire. Selim was not content for long, and rose against his father a second time, but was beaten at Adrianople, that fateful city, and was carried from the field to safety by his swift horse Karaboulot, the Black Cloud. He turned to the Khan of the Crimea for assistance, and returning to the attack with a Tartar army forced his way into Constantinople and made Bajazet abdicate91 in his favour. Turbulent citizens, unruly Janissaries and Spahis gave weight to Selim’s demands. So Bajazet retired to Demotika for his remaining days. Violence brought him to the throne, by violence his son displaced him, and Selim reigned92 in his stead as Sultan, Caliph of the Faithful, the Shadow of God on Earth.
Selim I’s reign was short, from 1512-1520, but it showed him a man of high ability in politics and war, and even well disposed towards the gentler side of life, for he encouraged literature. He found himself under the painful{196} necessity of having his brother Korkoud strangled, but redeemed93 this unbrotherliness by weeping over the corpse47 and by ordering court mourning for three whole days. After that he proceeded to the business of securing his hold on the Empire by marching against his other brother Achmet. Achmet was defeated, taken, and slain94, but privileged to burial by the side of Korkoud. Then Selim, a pious Moslem, turned to the matter of his people’s spiritual welfare and discovered to his horror that large numbers of them held the heretic tenets of the Shias. This had to be stopped, so a general massacre95 of these misguided ones, ferreted out by Selim’s excellent secret police, was arranged. The Osmanli celebrated96 their St. Bartholomew’s Night by the slaughter97 of some forty thousand men, women, and children; thirty thousand others were spared, but spent the remainder of their days in perpetual imprisonment98.
This annoyed Shah Ismail of Persia, and he made ready for war; the Turks were yet readier, and an army of some hundred and forty thousand men marched through Kurdistan upon Tabriz, then capital of Persia. They met with great hardships, which led to discontent among the Janissaries, whom Selim sought to comfort with quotations99 from the Persian poets. However, the two armies soon came to business, and met in battle in the Valley of Calderan, where the army of Selim beat that of Shah Ismail, some hundred and twenty thousand, of whom eighty thousand were horsemen, though suffering serious losses. Selim had all the captives killed excepting the women and children, among whom was the Shah’s favourite wife, who had come out to encourage her husband to the last. Selim levied tribute on Tabriz and pursued his march to Karabagh, but the severity of winter, causing discontent among his troops, obliged him to retrace100 his steps. This{197} campaign added Diarbekr and Kurdistan to the Ottoman Empire. Trouble then arose in the south, the army of observation in Syria reporting that Egypt was inclined to be dangerous. Selim held a council of war to discuss the matter, and was so pleased with the advice of one Mohammed, a Secretary of State, that he appointed him Grand Vizier on the spot. Mohammed modestly declined, whereupon the Sultan bastinadoed him into submission with his own heavy hand. Ambassadors were sent to Kanson-Ghauri, Sultan of Egypt, but were treated with insults and violence, so Selim marched south and fought a battle at Aleppo, in which the Turks gained their first victory over the Mamelukes, and Sultan Kanson-Ghauri died on his flight to Egypt. Selim then added Aleppo, Damascus, and Jerusalem to his possessions, again defeated the Mamelukes and occupied Cairo. Of the remaining Mamelukes eight hundred submitted on Selim’s promise of pardon, and were all beheaded; incidentally the population of Cairo was massacred.
Peace ensured by these simple methods, Selim proceeded to the chief mosque43 of Cairo, offered up praise and thanksgiving to Allah for giving him the victory, and set about the annexation101 of Egypt, styling himself “Protector of the Holy Cities of Arabia,” the title of the Mameluke Sultans. This greatly enhanced Selim’s dignity among his people, for up to now the Caliphate had been held by the descendants of the House of Abbas in Egypt. Thus Selim acquired the sacred standard, sword, and mantle102 of the Prophet.
On Selim’s return to Constantinople he set about rebuilding his navy, for the presence of the Knights of Rhodes on the seaway to Egypt displeased103 him, but before he could accomplish the task of subduing104 them death overtook him at the place near Adrianople where he had{198} formerly105 met his father in battle. Selim’s constant companion, Hasandshan, was just reading to the dying Sultan the verse from the Koran: “The word of the Almighty106 is salvation,” when Selim’s fierce career came to its close.
Upon this picturesque107 ruffian, this embodiment of all Turkish virtues108 and defects, followed one who may rank among the greatest of all the sons of Othman, a man of very different mind, stately Solyman, called the Great.
This monarch109’s reign, from 1520-1566, fell into a great age for Europe, for among his contemporaries were some of those whose names shed lustre110 on the pages of history. Charles V, that gloomy monarch, ruled over half the known world, his Empire extending over the continent discovered by Columbus, where Cortez added Mexico to fill the imperial coffers, and Pizarro’s daring march across the Andes brought untold111 wealth to the Holy Roman Empire, “Deutscher Nation,” though Peru and its mild-mannered people suffered worse horrors than attended even the triumphal progress of the Turkish armies. Discord112 there was in Western Europe, too, for Luther had nailed his theses to the door of Wittenberg Cathedral in 1517, and thirteen years later the Protestants had made public confession113 of their faith at Augsburg, to be followed in 1540 by Paul III’s sanction of the Jesuits and their order, thus sowing the seeds of that great war which laid Western Europe at the mercy of the encroaching Turks, and made smooth their way to power. In England Henry VIII was King, and bickering114 with his chivalrous115 neighbour, Francis I of France.
Solyman had early learnt the art of government as Viceroy of Constantinople during his father’s campaigns in Persia; then, during the war in Egypt, he governed Adrianople, and succeeded at the age of twenty-six.{199}
Solyman inherited his father’s forethought and military skill, and, following the traditions of his House, led a fine army westward116 into Christendom. By the end of 1521 he had captured Belgrade, and made it a strong outpost of advancing Islam. Unlike his father, he was merciful; after long, fierce fighting in the second year of his reign, he forced the Knights of Rhodes to surrender, but promised their gallant117 commander, de Lisle Adam, that no churches would be desecrated118, no children driven into slavery. These promises he kept, and the Knights left the island with all the honours of war, conveying their wives and families away unmolested, while the inhabitants became subjects of the Sultan; moreover, Solyman exacted no tribute for five years.
After a few short years of peace, which Solyman used for reforms in the administration, the disturbed state of Europe drew Turkey into her troubles. The Janissaries had already been grumbling119 about the Sultan’s inaction, and had been sharply brought to order. Their heart’s desire, war and booty, was not long in coming to them, for Solyman decided120 to invade Hungary, urged by King Francis of France, who knew that such an event would annoy Charles V and distract that Emperor’s attention from the French King’s designs on Italy. With one hundred thousand men and three hundred cannon121, Solyman set out at the head of his well-found army to meet the forces which Louis, King of Hungary, had gathered together to protect his country from invasion. The result was as might have been expected. Despite great bravery and devotion, because of their faulty organization and discipline, the Hungarian army was defeated at Mohacz in August, 1526; King Louis fell, eight bishops122, and a great number of Magyar nobles, and with them some twenty-four thousand men. Buda-Pesth submitted to the{200} Turks, the road to Vienna lay open, and Solyman’s victorious123 army carried fire and sword into the Crown lands of the House of Habsburg. Vienna trembled, but the Turks did not attempt a siege of that city and were content to return the way they came, heavy laden124 with plunder125, carrying away one hundred thousand Christians—men, women, and children—into slavery. After a short absence in Asia Minor, Solyman felt called to Hungary again; civil war had broken out over the succession to the throne, and Solyman thought fit to hear the appeal of Zapolya, a native noble, claimant to the throne, for help against the Archduke Ferdinand of Austria, brother of the Emperor.
The Mosque of Suleiman and the Tower of the War Office Seen from the height where stands the wireless126 telegraphy station.
The Mosque of Suleiman and the Tower of the War Office
Seen from the height where stands the wireless telegraphy station.
A yet greater army gathered together at Constantinople, two hundred and fifty thousand men with three hundred cannon, and, led by Solyman, appeared before Buda-Pesth in September, 1529; the town again surrendered, after a siege of six days, and Zapolya was solemnly installed as king over the people which Arpad had led out of the East, which Stephen the Saint had brought over to Christianity, and whose iron crown now pressed upon the brow of a vassal127 to the Sultan. Zapolya marched with his followers in the train of Solyman, his master, to Vienna. Like the storms of autumn equinox, the Akindji tore over the fair fields of Lower Austria and surged up against the defences of Vienna, led by Michael Oglou, descendant of Michael of the Peaked Beard, who had fought by the side of the first Othman. The main army followed the swarms of Akindji, and drew a circle of camps around Vienna, which was defended by low walls and contained a garrison128 of only sixteen thousand men. The capital of the Holy Roman Empire was in danger, and King Ferdinand, in his distress129, appealed to his brother, the Emperor, for assistance; but none came, for the German princes were quarrelling{201} about religious matters, while Vienna suffered. The city held out under its brave defender130, Count Salm, through days and nights of storm and stress, till Solyman gave up the attempt and withdrew on the day on which Count Salm died of his wounds. Before leaving the outskirts131 of Vienna the Turks burnt what they could not remove, slaughtered132 their Christian prisoners or threw them living into the flames, and went away into the East, leaving desolation in their wake.
Solyman’s pride was deeply wounded by the rebuff before Vienna, and even the conquest of a large part of Armenia, of Mesopotamia, and Bagdad failed to comfort him, so he readily took the excuse of interfering133 with the West again when Zapolya died, and the question of Hungarian succession rearose. Throughout the war the Turkish arms, though worsted now and then, prevailed over the Western armies, and Austria was forced to enter into a treaty with the Porte and to pay tribute, while nearly all Hungary and Transylvania came under Turkish domination. To all these successes came the victories won by Solyman’s admiral, Khairreddin-Barbarossa, in the Mediterranean Sea. He defeated the Spaniards and drove the Arab pirates (himself a former pirate) of the north of Africa back to their hiding-places, sought them out there and made them subjects of the Sultan. He pillaged134 the coast of the Adriatic and sacked Italian towns, and with inferior numbers defeated the naval135 forces of the Pope, Venice, and the Emperor off Prevesa in 1538.
Solyman went out to meet Khairreddin’s successor, Pialé, a Croat by birth, when the latter made his triumphal entry into the Golden Horn, but the Sultan’s brow was clouded, for trouble had sought him out. Within the Seraglio walls, in the halls of Solyman the Magnificent,{202} stalked Tragedy, called in by Jealousy136. A fair Russian girl had captured the Sultan’s heart, Sultana Roxalana, or Khourrem (the Joyous137 One), as the Turks called her, and her ambitions for Selim, her son, led her to fill her husband’s mind with suspicion. Mustapha, his elder son by a Circassian, a handsome youth and highly gifted, Governor of Carmania, was accused of plotting against his father. Mustapha was ordered to enter the Sultan’s presence alone, and Solyman, looking on from an inner chamber58, saw seven mute executioners carry out his command to strangle his son with the bowstring. Thus the sword of Othman, the mantle of the Prophet, came to the son of Roxalana, to Selim the Sot.
Solyman died while conducting the siege of Szigath, on the night before the gallant defender of that place, Zriny, fell in a desperate last sortie. The news of his death was kept from his army till it had returned to the neighbourhood of Belgrade. Here, on the outskirts of a dense138 forest, when the setting sun threw long shadows out towards the east, the imams announced the Sultan’s death, and great wailings of lamentation139 re-echoed among the giant trees and set the leaves trembling in sympathy with an Empire’s grief. Solyman was buried near the mosque he built, round which to-day refugees, sick and wounded soldiers from the battlefields, are gathered together, patient sons of Islam awaiting their fate.
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1
Christian
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| adj.基督教徒的；n.基督教徒 | |
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politic
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| adj.有智虑的；精明的；v.从政 | |
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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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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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creed
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| n.信条；信念，纲领 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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propitiating
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| v.劝解，抚慰，使息怒( propitiate的现在分词 ) | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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submission
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| n.服从，投降；温顺，谦虚；提出 | |
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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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incensed
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| 盛怒的 | |
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outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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rigidity
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| adj.钢性，坚硬 | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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cramp
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| n.痉挛；[pl.](腹)绞痛；vt.限制，束缚 | |
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devoid
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| adj.全无的，缺乏的 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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seclusion
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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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Buddha
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| n.佛；佛像；佛陀 | |
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indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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opposition
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| n.反对，敌对 | |
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spurned
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| v.一脚踢开，拒绝接受( spurn的过去式和过去分词 ) | |
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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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renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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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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33
militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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34
enjoining
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| v.命令( enjoin的现在分词 ) | |
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35
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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36
applied
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| adj.应用的；v.应用，适用 | |
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37
pious
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| adj.虔诚的；道貌岸然的 | |
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38
adherence
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| n.信奉，依附，坚持，固着 | |
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39
ascendancy
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| n.统治权，支配力量 | |
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40
Buddhism
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| n.佛教（教义） | |
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41
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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42
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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43
mosque
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| n.清真寺 | |
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44
incite
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| v.引起，激动，煽动 | |
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45
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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46
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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47
corpse
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| n.尸体，死尸 | |
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48
corps
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| n.(通信等兵种的)部队；(同类作的)一组 | |
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49
corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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50
scions
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| n.接穗，幼枝( scion的名词复数 )；（尤指富家）子孙 | |
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51
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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52
belongings
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| n.私人物品，私人财物 | |
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53
nomads
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| n.游牧部落的一员( nomad的名词复数 )；流浪者；游牧生活；流浪生活 | |
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54
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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55
treasurers
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| （团体等的）司库，财务主管( treasurer的名词复数 ) | |
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56
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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57
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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58
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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59
purely
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| adv.纯粹地，完全地 | |
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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
conqueror
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| n.征服者，胜利者 | |
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62
artillery
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| n.(军)火炮，大炮；炮兵(部队) | |
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63
levied
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| 征（兵）( levy的过去式和过去分词 )； 索取； 发动（战争）； 征税 | |
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64
swarms
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| 蜂群，一大群( swarm的名词复数 ) | |
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65
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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66
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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67
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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68
concessions
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| n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权 | |
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69
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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70
enlist
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| vt.谋取(支持等)，赢得；征募；vi.入伍 | |
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71
cape
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| n.海角，岬；披肩，短披风 | |
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72
treacherously
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| 背信弃义地； 背叛地； 靠不住地； 危险地 | |
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73
bribed
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| v.贿赂( bribe的过去式和过去分词 )；向（某人）行贿，贿赂 | |
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74
enfranchised
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| v.给予选举权( enfranchise的过去式和过去分词 )；（从奴隶制中）解放 | |
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75
beech
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| n.山毛榉；adj.山毛榉的 | |
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76
laboriously
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| adv.艰苦地；费力地；辛勤地；（文体等）佶屈聱牙地 | |
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77
perused
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| v.读（某篇文字）( peruse的过去式和过去分词 )；（尤指）细阅；审阅；匆匆读或心不在焉地浏览（某篇文字） | |
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78
jealousies
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| n.妒忌( jealousy的名词复数 )；妒羡 | |
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79
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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80
resounds
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| v.（指声音等）回荡于某处( resound的第三人称单数 )；产生回响；（指某处）回荡着声音 | |
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81
impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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82
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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83
renaissance
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| n.复活，复兴，文艺复兴 | |
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84
warped
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| adj.反常的；乖戾的；（变）弯曲的；变形的v.弄弯，变歪( warp的过去式和过去分词 )；使（行为等）不合情理，使乖戾， | |
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85
reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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86
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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87
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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88
muster
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| v.集合，收集，鼓起，激起；n.集合，检阅，集合人员，点名册 | |
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89
sect
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| n.派别，宗教，学派，派系 | |
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90
ravage
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| vt.使...荒废，破坏...；n.破坏，掠夺，荒废 | |
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91
abdicate
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| v.让位，辞职，放弃 | |
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92
reigned
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| vi.当政，统治（reign的过去式形式） | |
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93
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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94
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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95
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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96
celebrated
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| adj.有名的，声誉卓著的 | |
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97
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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98
imprisonment
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| n.关押，监禁，坐牢 | |
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99
quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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100
retrace
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| v.折回；追溯，探源 | |
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101
annexation
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| n.吞并，合并 | |
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102
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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103
displeased
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| a.不快的 | |
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104
subduing
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| 征服( subdue的现在分词 )； 克制； 制服； 色变暗 | |
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105
formerly
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| adv.从前，以前 | |
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106
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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107
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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108
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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109
monarch
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| n.帝王，君主，最高统治者 | |
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110
lustre
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| n.光亮，光泽；荣誉 | |
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111
untold
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| adj.数不清的，无数的 | |
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112
discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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113
confession
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| n.自白，供认，承认 | |
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114
bickering
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| v.争吵( bicker的现在分词 )；口角；（水等）作潺潺声；闪烁 | |
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115
chivalrous
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| adj.武士精神的；对女人彬彬有礼的 | |
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116
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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117
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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118
desecrated
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| 毁坏或亵渎( desecrate的过去式和过去分词 ) | |
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119
grumbling
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| adj. 喃喃鸣不平的, 出怨言的 | |
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120
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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121
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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122
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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123
victorious
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| adj.胜利的，得胜的 | |
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124
laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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125
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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126
wireless
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| adj.无线的；n.无线电 | |
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127
vassal
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| n.附庸的；属下；adj.奴仆的 | |
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128
garrison
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| n.卫戍部队；驻地，卫戍区；vt.派(兵)驻防 | |
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129
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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130
defender
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| n.保卫者，拥护者，辩护人 | |
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131
outskirts
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| n.郊外，郊区 | |
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132
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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133
interfering
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| adj. 妨碍的 动词interfere的现在分词 | |
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134
pillaged
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| v.抢劫，掠夺( pillage的过去式和过去分词 ) | |
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135
naval
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| adj.海军的，军舰的，船的 | |
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136
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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137
joyous
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| adj.充满快乐的；令人高兴的 | |
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138
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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139
lamentation
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| n.悲叹，哀悼 | |
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