From time to time the older settled colonies kept sending out fresh swarms11 of young emigrants12 towards the yet unconquered west, much as the Americans and Canadians have done in our own days. Armed with their long swords and battle-axes, the new colonists14 went forth15 in family bands, under petty chieftains, to war against the Welsh; and when they had conquered themselves a district, they settled on it as lords of the soil, enslaved the survivors16 of their enemies, and made their leader into a king. Meanwhile, the older colonies kept up their fighting spirit by constant wars amongst themselves. Thus we read of contests between the men of Kent and the West Saxons, or between conflicting nobles in Wessex itself. Fighting, in fact, was the one business of the English freeman, and it was but slowly that he settled down into a quiet agriculturist. The influence of Christianity alone seems to have wrought18 the change. Before the conversion19 of England, all the glimpses which we get of the English freeman represent him only as a rude and turbulent warrior21, with the very spirit of his kinsmen22, the later wickings of the north.
An enormous amount of the country still remained overgrown with wild forest. The whole weald of Kent and Sussex, the great tract23 of Selwood in Wessex, the larger part of Warwickshire, the entire Peakland, the central dividing ridge24 between the two seas from Yorkshire to the Forth, and other wide regions elsewhere, were covered with prim25?val woodlands. Arden, Charnwood, Wychwood, Sherwood, and the rest, are but the relics26 of vast forests which once stretched over half England. The bear still lurked27 in the remotest thickets28; packs of wolves still issued forth at night to ravage29 the herdsman's folds; wild boars wallowed in the fens30 or munched31 acorns32 under the oakwoods; deer ranged over all the heathy tracts33 throughout the whole island; and the wild white cattle, now confined to Chillingham Park, roamed in many spots from north to south. Hence hunting was the chief pastime of the princes and ealdormen when they were not engaged in war with one another or with the Welsh. Game, boar-flesh, and venison formed an important portion of diet throughout the whole early English period, up to the Norman conquest, and long after.
The king was the recognised head of each community, though his position was hardly more than that of leader of the nobles in war. He received an original lot in the conquered land, and remained a private possessor of estates, tilled by his Welsh slaves. He was king of the people, not of the country, and is always so described in the early monuments. Each king seems to have had a chief priest in his kingdom.
There was no distinct capital for the petty kingdoms, though a principal royal residence appears to have been usual. But the kings possessed34 many separate hams or estates in their domain35, in each of which food and other material for their use were collected by their serfs. They moved about with their suite36 from one of these to another, consuming all that had been prepared for them in each, and then passing on to the next. The king himself made the journey in the waggon37 drawn38 by oxen, which formed his rude prerogative39. Such primitive40 royal progresses were absolutely necessary in so disjointed a state of society, if the king was to govern at all. Only by moving about and seeing with his own eyes could he gain any information in a country where organisation41 was feeble and writing practically unknown: only by consuming what was grown for him on the spot where it was grown could he and his suite obtain provisions in the rude state of Anglo-Saxon communications. But such government as existed was mainly that of the local ealdormen and the village gentry42.
Marriages were practically conducted by purchase, the wife being bought by the husband from her father's family. A relic of this custom perhaps still survives in the modern ceremony, when the father gives the bride in marriage to the bridegroom. Polygamy was not unknown; and it was usual for men to marry their father's widows. The wives, being part of the father's property, naturally became part of the son's heritage. Fathers probably possessed the right of selling their children into slavery; and we know that English slaves were sold at Rome, being conveyed thither43 by Frisian merchants.
The artizan class, such as it was, must have been attached to the houses of the chieftains, probably in a servile position. Pottery44 was manufactured of excellent but simple patterns. Metal work was, of course, thoroughly45 understood, and the Anglo-Saxon swords and knives discovered in barrows are of good construction. Every chief had also his minstrel, who sang the short and jerky Anglo-Saxon songs to the accompaniment of a harp46. The dead were burnt and their ashes placed in tumuli in the north: the southern tribes buried their warriors47 in full military dress, and from their tombs much of the little knowledge which we possess as to their habits is derived48. Thence have been taken their swords, a yard long, with ornamental49 hilt and double-cutting edge, often covered by runic inscriptions50; their small girdle knives; their long spears; and their round, leather-faced, wooden shields. The jewellery is of gold, enriched with coloured enamel51, pearl, or sliced garnet. Buckles52, rings, bracelets53, hairpins54, necklaces, scissors, and toilet requisites55 were also buried with the dead. Glass drinking-cups which occur amongst the tombs, were probably imported from the continent to Kent or London; and some small trade certainly existed with the Roman world, as we learn from B?da.
In faith the English remained true to their old Teutonic myths. Their intercourse with the Christian17 Welsh was not of a kind to make them embrace the religion which must have seemed to them that of slaves and enemies. B?da tells us that the English worshipped idols56, and sacrificed oxen to their gods. Many traces of their mythology57 are still left in our midst.
First in importance among their deities58 came Woden, the Odin of our Scandinavian kinsmen, whose name we still preserve in Wednesday (dies Mercurii). To him every royal family of the English traced its descent. Mr. Kemble has pointed59 out many high places in England which keep his name to the present day. Wanborough, in Surrey, at the heaven-water-parting of the Hog's Back, was originally Wodnesbeorh, or the hill of Woden. Wanborough, in Wiltshire, which divides the valleys of the Kennet and the Isis, has the same origin; as has also Woodnesborough in Kent. Wonston, in Hants, was probably Woden's stone; Wambrook, Wampool, and Wansford, his brook60, his pool, and his ford61. All these names are redolent of that nature-worship which was so marked a portion of the Anglo-Saxon religion. Godshill, in the Isle62 of Wight, now crowned by a Christian church, was also probably the site of early Woden worship. The boundaries of estates, as mentioned in charters, give instances of trees, stones, and posts, used as landmarks63, and dedicated64 to Woden, thus conferring upon them a religious sanction, like that of Hermes amongst the Greeks. Anglo-Saxon worship generally gathered around natural features; and sacred oaks, ashes, wells, hills, and rivers are among the commonest memorials of our heathen ancestors. Many of them were reconsecrated after the introduction of Christianity to saints of the church, and so have retained their character for sanctity almost to our own time.
Thunor, the same word as our modern English thunder, was practically, though not philologically66, the Anglo-Saxon representative of Zeus. We are more familiar with his name in its clipped Norse form of Thor. Thursday is Thunor's day (Thunres d?g: dies Jovis) and the thunderbolt, really a polished stone axe13 of the aboriginal67 neolithic68 savages69, was supposed to be his weapon. Thundersfield, in Surrey; Thundersley, in Essex; and Thursley, in Surrey, still preserve the memory of his sacred sites. Thurleigh, in Bedford; Thurlow, in Essex; Thursley, in Cumberland; Thursfield, in Staffordshire; and Thursford, in Norfolk, are more probably due to later Danish influence, and commemorate71 namesakes of the Norse Thor rather than the English Thunor.
Tiw, the philological65 equivalent of Zeus, answered rather in character to Ares, and had for his day Tuesday (dies Martis). Tiw's mere72 and Tiw's thorn occur in charters, and a few places still retain his name. Frea gives his title to Friday (dies Veneris), and S?tere to Saturday (dies Saturni). But the Anglo-Saxon worship really paid more attention to certain deified heroes,—B?ld?g, Geat, and Sceaf; and to certain personified abstractions,—Wig (war), Death, and Sige (victory), than to these minor73 gods. And, as often happens in Polytheistic religions, there is reason to believe that the popular creed74 had much less reference to the gods at all than to many inferior spirits of a naturalistic sort. For the early English farmer, the world around was full of spiritual beings, half divine, half devilish. Fiends and monsters peopled the fens, and tales of their doings terrified his childhood. Spirits of flood and fell swamped his boat or misled him at night. Water nicors haunted the streams; fairies danced on the green rings of the pasture; dwarfs75 lived in the barrows of Celtic or neolithic chieftains, and wrought strange weapons underground. The mark, the forest, the hills, were all full for the early Englishman of mysterious and often hostile beings. At length the Weirds76 or Fates swept him away. Beneath the earth itself, Hel, mistress of the cold and joyless world of shades, at last received him; unless, indeed, by dying a warrior's death, he was admitted to the happy realms of W?lheal. As a whole, the Anglo-Saxon heathendom was a religion of terrorism. Evil spirits surrounded men on every side, dwelt in all solitary77 places, and stalked over the land by night. Ghosts dwelt in the forest; elves haunted the rude stone circles of elder days. The woodland, still really tenanted by deer, wolves, and wild boars, was also filled by popular imagination with demons78 and imps20. Charms, spells, and incantations formed the most real and living part of the national faith; and many of these survived into Christian times as witchcraft79. Some of them, and of the early myths, even continue to be repeated in the folk-lore of the present day. Such are the legends of the Wild Huntsman and of Wayland Smith. Indeed, heathendom had a strong hold over the common English mind long after the public adoption80 of Christianity; and heathen sacrifices continued to be offered in secret as late as the thirteenth century. Our poetry and our ordinary language is tinged81 with heathen ideas even in modern times.
Still more interesting, however, are those relics of yet earlier social states, which we find amongst the Anglo-Saxons themselves. The production of fire by rubbing together two sticks is a common practice amongst all savages; and it has acquired a sacred significance which causes it to live on into more civilised stages. Once a year the needfire was so lighted, and all the hearths82 of the village were rekindled83 from the blaze thus obtained. Cattle were "passed through the fire" to preserve them from the attacks of fiends; and perhaps even children were sometimes treated in the same manner. The ceremony, originally adopted, perhaps, by the English from their Celtic serfs, still lingers in remote parts of the country, as the lighting84 of fires on St. John's Eve. Tattooing85 the face was practised by the noble classes. It seems probable that the early English sacrificed human victims, as the Germans certainly did to Wuotan (the High Dutch Woden); and we know that the practice of suttee existed, and that widows slew86 themselves on the death of their husbands, in order to accompany them to the other world. Even more curious are the vestiges87 of Totemism, or primitive animal worship, common to all branches of the Aryan race, as well as to the North American Indians, the Australian black fellows, and many other savages. Totemism consists in the belief that each family is literally88 descended89 from a particular plant or animal, whose name it bears; and members of the family generally refuse to pluck the plant or kill the animal after which they are named. Of these beliefs we find apparently90 several traces in Anglo-Saxon life. The genealogies91 of the kings include such names as those of the horse, the mare92, the ash, and the whale. In the very early Anglo-Saxon poem of Beowulf, two of the characters bear the names of Wulf and Eofer (boar). The wolf and the raven93 were sacred animals, and have left their memory in many places, as well as in such personal titles as ?thelwulf, the noble wolf. The boar was also greatly reverenced95; its head was used as an amulet96, or as a crest97 for helmets, and oaths were taken upon it till late in the middle ages. Our own boar's head at Christmas is a relic of the old belief. The sanctity of the horse and the ash has been already mentioned. Now many of the Anglo-Saxon clans98 bore names implying their descent from such plants or animals. Thus a charter mentions the ?scings, or sons of the ash, in Surrey; another refers to the Earnings100, or sons of the eagle (earn); a third to the Heartings, or sons of the hart; a fourth to the Wylfings, or sons of the wolf; and a fifth to the Thornings, or sons of the thorn. The oak has left traces of his descendants at Oakington, in Cambridge: the birch, at Birchington, in Kent; the boar (Eofer) at Evringham, in Yorkshire; the hawk101, at Hawkinge, in Kent; the horse, at Horsington, in Lincolnshire; the raven, at Raveningham, in Norfolk; the sun, at Sunning, in Berks; and the serpent (Wyrm), at Wormingford, Worminghall, and Wormington, in Essex, Bucks102, and Gloucester, respectively. Every one of these objects is a common and well-known totem amongst savage70 tribes; and the inference that at some earlier period the Anglo-Saxons had been Totemists is almost irresistible103.
Moreover, it is an ascertained104 fact that the custom of exogamy (marriage by capture outside the tribe), and of counting kindred on the female side alone, accompanies the low stage of culture with which Totemism is usually associated. We know also that this method of reckoning relationship obtained amongst certain Aryan tribes, such as the Picts. Traces of the ceremonial form of marriage by capture survived in England to a late date in the middle ages; and therefore the custom of exogamy, upon which the ceremony is based, must probably have existed amongst the English themselves at some earlier period. Even in the first historical age, a conquered king generally gave his daughter in marriage to his conqueror105, as a mark of submission106, which is a relic of the same custom. Now, if members of the various tribes—Jutes, English, and Saxons,—used at one time habitually107 to intermarry with one another, and to give their children the clan99-name of the father, it would follow that persons bearing the same clan-name would appear in all the tribes. Such we find to be actually the case. The Hemings, for instance, are met with in six counties—York, Lincoln, Huntingdon, Suffolk, Northampton, and Somerset; the Mannings occur in English Norfolk and in Saxon Dorset; the Billings, and many other clans, have left their names over the whole land, from north to south and from east to west alike. It has often been assumed that these facts prove the intimate intermixture of the invading tribes; but the supposition of the former existence of exogamy, and consequent appearance of similar clan-names in all the tribes, seems far more probable than such an extreme mingling108 of different tribesmen over the whole conquered territory.[1] Part of the early English ceremony of marriage consisted in the bridegroom touching109 the head of the bride with a shoe, a relic, doubtless, of the original mode of capture, when the captor placed his foot on the neck of his prisoner or slave. After marriage, the wife's hair was cut short, which is a universal mark of slavery.
Thus we may divide the early English religion into four elements. First, the remnants of a very primitive savage faith, represented by the sanctity of animals and plants, by Totemism, by the needfire, and by the use of amulets110, charms, and spells. Second, the relics of the old common Aryan nature-worship, found in the reverence94 paid to Thunor, or Thunder, who is a form of Zeus, and in the sacredness of hills, rivers, wells, fords, and the open air. Third, a system of Teutonic hero or ancestor-worship, typified by Woden, B?ld?g, and the other great names of the genealogies, and having its origin in the belief in ghosts. Fourth, a deification of certain abstract ideas, such as War, Fate, Victory, and Death. But the average heathen Anglo-Saxon religion was merely a vast mass of superstition111, a dark and gloomy terrorism, begotten112 of the vague dread113 of misfortune which barbarians114 naturally feel in a half-peopled land, where war and massacre115 are the highest business of every man's lifetime, and a violent death the ordinary way in which he meets his end.
[1] I owe this ingenious explanation to a note in Mr. Andrew Lang's essays prefixed to Mr. Holland's translation of Aristotle's Politics. He has there also suggested the analysis of the clan names for traces of Totemism, whose results I have given above in part.
点击
收听单词发音
收听单词发音 |
1
marshes
|
|
| n.沼泽，湿地( marsh的名词复数 ) | |
参考例句： |
|
|
|
|
2
isolated
|
|
| adj.与世隔绝的 | |
参考例句： |
|
|
|
|
3
aggregate
|
|
| adj.总计的，集合的；n.总数；v.合计；集合 | |
参考例句： |
|
|
|
|
4
merged
|
|
| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
参考例句： |
|
|
|
|
5
civilisation
|
|
| n.文明，文化，开化，教化 | |
参考例句： |
|
|
|
|
6
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
7
abeyance
|
|
| n.搁置，缓办，中止，产权未定 | |
参考例句： |
|
|
|
|
8
relic
|
|
| n.神圣的遗物，遗迹，纪念物 | |
参考例句： |
|
|
|
|
9
dreary
|
|
| adj.令人沮丧的，沉闷的，单调乏味的 | |
参考例句： |
|
|
|
|
10
anarchy
|
|
| n.无政府状态；社会秩序混乱，无秩序 | |
参考例句： |
|
|
|
|
11
swarms
|
|
| 蜂群，一大群( swarm的名词复数 ) | |
参考例句： |
|
|
|
|
12
emigrants
|
|
| n.（从本国移往他国的）移民( emigrant的名词复数 ) | |
参考例句： |
|
|
|
|
13
axe
|
|
| n.斧子；v.用斧头砍，削减 | |
参考例句： |
|
|
|
|
14
colonists
|
|
| n.殖民地开拓者，移民，殖民地居民( colonist的名词复数 ) | |
参考例句： |
|
|
|
|
15
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
16
survivors
|
|
| 幸存者，残存者，生还者( survivor的名词复数 ) | |
参考例句： |
|
|
|
|
17
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
18
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
19
conversion
|
|
| n.转化，转换，转变 | |
参考例句： |
|
|
|
|
20
imps
|
|
| n.（故事中的）小恶魔( imp的名词复数 )；小魔鬼；小淘气；顽童 | |
参考例句： |
|
|
|
|
21
warrior
|
|
| n.勇士，武士，斗士 | |
参考例句： |
|
|
|
|
22
kinsmen
|
|
| n.家属，亲属( kinsman的名词复数 ) | |
参考例句： |
|
|
|
|
23
tract
|
|
| n.传单，小册子，大片(土地或森林) | |
参考例句： |
|
|
|
|
24
ridge
|
|
| n.山脊；鼻梁；分水岭 | |
参考例句： |
|
|
|
|
25
prim
|
|
| adj.拘泥形式的，一本正经的；n.循规蹈矩，整洁；adv.循规蹈矩地，整洁地 | |
参考例句： |
|
|
|
|
26
relics
|
|
| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
参考例句： |
|
|
|
|
27
lurked
|
|
| vi.潜伏，埋伏（lurk的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
28
thickets
|
|
| n.灌木丛( thicket的名词复数 )；丛状物 | |
参考例句： |
|
|
|
|
29
ravage
|
|
| vt.使...荒废，破坏...；n.破坏，掠夺，荒废 | |
参考例句： |
|
|
|
|
30
fens
|
|
| n.（尤指英格兰东部的）沼泽地带( fen的名词复数 ) | |
参考例句： |
|
|
|
|
31
munched
|
|
| v.用力咀嚼（某物），大嚼( munch的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
32
acorns
|
|
| n.橡子，栎实( acorn的名词复数 ) | |
参考例句： |
|
|
|
|
33
tracts
|
|
| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
参考例句： |
|
|
|
|
34
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
35
domain
|
|
| n.(活动等)领域，范围；领地，势力范围 | |
参考例句： |
|
|
|
|
36
suite
|
|
| n.一套(家具)；套房；随从人员 | |
参考例句： |
|
|
|
|
37
waggon
|
|
| n.运货马车，运货车；敞篷车箱 | |
参考例句： |
|
|
|
|
38
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
39
prerogative
|
|
| n.特权 | |
参考例句： |
|
|
|
|
40
primitive
|
|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
参考例句： |
|
|
|
|
41
organisation
|
|
| n.组织，安排，团体，有机休 | |
参考例句： |
|
|
|
|
42
gentry
|
|
| n.绅士阶级，上层阶级 | |
参考例句： |
|
|
|
|
43
thither
|
|
| adv.向那里；adj.在那边的，对岸的 | |
参考例句： |
|
|
|
|
44
pottery
|
|
| n.陶器，陶器场 | |
参考例句： |
|
|
|
|
45
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
46
harp
|
|
| n.竖琴；天琴座 | |
参考例句： |
|
|
|
|
47
warriors
|
|
| 武士，勇士，战士( warrior的名词复数 ) | |
参考例句： |
|
|
|
|
48
derived
|
|
| 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 | |
参考例句： |
|
|
|
|
49
ornamental
|
|
| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
参考例句： |
|
|
|
|
50
inscriptions
|
|
| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
参考例句： |
|
|
|
|
51
enamel
|
|
| n.珐琅，搪瓷，瓷釉；(牙齿的)珐琅质 | |
参考例句： |
|
|
|
|
52
buckles
|
|
| 搭扣，扣环( buckle的名词复数 ) | |
参考例句： |
|
|
|
|
53
bracelets
|
|
| n.手镯，臂镯( bracelet的名词复数 ) | |
参考例句： |
|
|
|
|
54
hairpins
|
|
| n.发夹( hairpin的名词复数 ) | |
参考例句： |
|
|
|
|
55
requisites
|
|
| n.必要的事物( requisite的名词复数 ) | |
参考例句： |
|
|
|
|
56
idols
|
|
| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
参考例句： |
|
|
|
|
57
mythology
|
|
| n.神话，神话学，神话集 | |
参考例句： |
|
|
|
|
58
deities
|
|
| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
参考例句： |
|
|
|
|
59
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
60
brook
|
|
| n.小河，溪；v.忍受，容让 | |
参考例句： |
|
|
|
|
61
Ford
|
|
| n.浅滩，水浅可涉处；v.涉水，涉过 | |
参考例句： |
|
|
|
|
62
isle
|
|
| n.小岛，岛 | |
参考例句： |
|
|
|
|
63
landmarks
|
|
| n.陆标( landmark的名词复数 )；目标；（标志重要阶段的）里程碑 ~ (in sth)；有历史意义的建筑物（或遗址） | |
参考例句： |
|
|
|
|
64
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
65
philological
|
|
| adj.语言学的，文献学的 | |
参考例句： |
|
|
|
|
66
philologically
|
|
| adv.语言学上 | |
参考例句： |
|
|
|
|
|
67
aboriginal
|
|
| adj.（指动植物）土生的，原产地的，土著的 | |
参考例句： |
|
|
|
|
68
neolithic
|
|
| adj.新石器时代的 | |
参考例句： |
|
|
|
|
69
savages
|
|
| 未开化的人，野蛮人( savage的名词复数 ) | |
参考例句： |
|
|
|
|
70
savage
|
|
| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
参考例句： |
|
|
|
|
71
commemorate
|
|
| vt.纪念，庆祝 | |
参考例句： |
|
|
|
|
72
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
73
minor
|
|
| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
参考例句： |
|
|
|
|
74
creed
|
|
| n.信条；信念，纲领 | |
参考例句： |
|
|
|
|
75
dwarfs
|
|
| n.侏儒，矮子（dwarf的复数形式）vt.（使）显得矮小（dwarf的第三人称单数形式） | |
参考例句： |
|
|
|
|
76
weirds
|
|
| 命运( weird的名词复数 )； （神话中的）命运之神； 占卜者； 预言者 | |
参考例句： |
|
|
|
|
|
77
solitary
|
|
| adj.孤独的，独立的，荒凉的；n.隐士 | |
参考例句： |
|
|
|
|
78
demons
|
|
| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
参考例句： |
|
|
|
|
79
witchcraft
|
|
| n.魔法，巫术 | |
参考例句： |
|
|
|
|
80
adoption
|
|
| n.采用，采纳，通过；收养 | |
参考例句： |
|
|
|
|
81
tinged
|
|
| v.（使）发丁丁声( ting的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
82
hearths
|
|
| 壁炉前的地板，炉床，壁炉边( hearth的名词复数 ) | |
参考例句： |
|
|
|
|
83
rekindled
|
|
| v.使再燃( rekindle的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
84
lighting
|
|
| n.照明，光线的明暗，舞台灯光 | |
参考例句： |
|
|
|
|
85
tattooing
|
|
| n.刺字，文身v.刺青，文身( tattoo的现在分词 )；连续有节奏地敲击；作连续有节奏的敲击 | |
参考例句： |
|
|
|
|
86
slew
|
|
| v.（使）旋转；n.大量，许多 | |
参考例句： |
|
|
|
|
87
vestiges
|
|
| 残余部分( vestige的名词复数 )； 遗迹； 痕迹； 毫不 | |
参考例句： |
|
|
|
|
88
literally
|
|
| adv.照字面意义，逐字地；确实 | |
参考例句： |
|
|
|
|
89
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
90
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
91
genealogies
|
|
| n.系谱，家系，宗谱( genealogy的名词复数 ) | |
参考例句： |
|
|
|
|
92
mare
|
|
| n.母马，母驴 | |
参考例句： |
|
|
|
|
93
raven
|
|
| n.渡鸟，乌鸦；adj.乌亮的 | |
参考例句： |
|
|
|
|
94
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
95
reverenced
|
|
| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
参考例句： |
|
|
|
|
96
amulet
|
|
| n.护身符 | |
参考例句： |
|
|
|
|
97
crest
|
|
| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
参考例句： |
|
|
|
|
98
clans
|
|
| 宗族( clan的名词复数 )； 氏族； 庞大的家族； 宗派 | |
参考例句： |
|
|
|
|
99
clan
|
|
| n.氏族，部落，宗族，家族，宗派 | |
参考例句： |
|
|
|
|
100
earnings
|
|
| n.工资收人；利润，利益，所得 | |
参考例句： |
|
|
|
|
101
hawk
|
|
| n.鹰，骗子；鹰派成员 | |
参考例句： |
|
|
|
|
102
bucks
|
|
| n.雄鹿( buck的名词复数 )；钱；（英国十九世纪初的）花花公子；（用于某些表达方式）责任v.（马等）猛然弓背跃起( buck的第三人称单数 )；抵制；猛然震荡；马等尥起后蹄跳跃 | |
参考例句： |
|
|
|
|
103
irresistible
|
|
| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
参考例句： |
|
|
|
|
104
ascertained
|
|
| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
105
conqueror
|
|
| n.征服者，胜利者 | |
参考例句： |
|
|
|
|
106
submission
|
|
| n.服从，投降；温顺，谦虚；提出 | |
参考例句： |
|
|
|
|
107
habitually
|
|
| ad.习惯地，通常地 | |
参考例句： |
|
|
|
|
108
mingling
|
|
| adj.混合的 | |
参考例句： |
|
|
|
|
109
touching
|
|
| adj.动人的，使人感伤的 | |
参考例句： |
|
|
|
|
110
amulets
|
|
| n.护身符( amulet的名词复数 ) | |
参考例句： |
|
|
|
|
111
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
112
begotten
|
|
| v.为…之生父( beget的过去分词 )；产生，引起 | |
参考例句： |
|
|
|
|
113
dread
|
|
| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
参考例句： |
|
|
|
|
114
barbarians
|
|
| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
参考例句： |
|
|
|
|
115
massacre
|
|
| n.残杀，大屠杀；v.残杀，集体屠杀 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |