At La Flèche, in Anjou, dwelt one Jér?me le Royer de la Dauversière, receiver of taxes. His portrait shows us a round, bourgeois1 face, somewhat heavy perhaps, decorated with a slight mustache, and redeemed2 by bright and earnest eyes. On his head he wears a black skull-cap; and over his ample shoulders spreads a stiff white collar, of wide expanse and studious plainness. Though he belonged to the noblesse, his look is that of a grave burgher, of good renown3 and sage4 deportment. Dauversière was, however, an enthusiastic devotee, of mystical tendencies, who whipped himself with a scourge6 of small chains till his shoulders were one wound, wore a belt with more than twelve hundred sharp points, and invented for himself other torments7, which filled his confessor with admiration8. One day, while at his devotions, he heard an inward voice commanding him to become the founder9 of a new Order of hospital nuns11; and he was further ordered to establish, on the island called Montreal, in Canada, a hospital, or H?tel-Dieu, to be conducted by these nuns. But Montreal was a wilderness12, and the hospital would have no patients. Therefore, in order to supply them, the island must first be colonized13. Dauversière was greatly perplexed14. On the one hand, the voice of Heaven must be obeyed; on the other, he had a wife, six children, and a very moderate fortune.
Again: there was at Paris a young priest, about twenty-eight years of age,—Jean Jacques Olier, afterwards widely known as founder of the Seminary of St. Sulpice. Judged by his engraved15 portrait, his countenance16, though marked both with energy and intellect, was anything but prepossessing. Every lineament proclaims the priest. Yet the Abbé Olier has high titles to esteem17. He signalized his piety18, it is true, by the most disgusting exploits of self-mortification; but, at the same time, he was strenuous19 in his efforts to reform the people and the clergy20. So zealous21 was he for good morals, that he drew upon himself the imputation23 of a leaning to the heresy24 of the Jansenists,—a suspicion strengthened by his opposition25 to certain priests, who, to secure the faithful in their allegiance, justified26 them in lives of licentiousness27. Yet Olier's catholicity was past attaintment, and in his horror of Jansenists he yielded to the Jesuits alone.
He was praying in the ancient church of St. Germain des Prés, when, like Dauversière, he thought he heard a voice from Heaven, saying that he was destined28 to be a light to the Gentiles. It is recorded as a mystic coincidence attending this miracle, that the choir29 was at that very time chanting the words, Lumen ad revelationem Gentium; and it seems to have occurred neither to Olier nor to his biographer, that, falling on the ear of the rapt worshipper, they might have unconsciously suggested the supposed revelation. But there was a further miracle. An inward voice told Olier that he was to form a society of priests, and establish them on the island called Montreal, in Canada, for the propagation of the True Faith; and writers old and recent assert, that, while both he and Dauversière were totally ignorant of Canadian geography, they suddenly found themselves in possession, they knew not how, of the most exact details concerning Montreal, its size, shape, situation, soil, climate, and productions.
The annual volumes of the Jesuit Relations, issuing from the renowned31 press of Cramoisy, were at this time spread broadcast throughout France; and, in the circles of haute devotion, Canada and its missions were everywhere the themes of enthusiastic discussion; while Champlain, in his published works, had long before pointed32 out Montreal as the proper site for a settlement. But we are entering a region of miracle, and it is superfluous33 to look far for explanations. The illusion, in these cases, is a part of the history.
Dauversière pondered the revelation he had received; and the more he pondered, the more was he convinced that it came from God. He therefore set out for Paris, to find some means of accomplishing the task assigned him. Here, as he prayed before an image of the Virgin34 in the church of Notre-Dame, he fell into an ecstasy35, and beheld36 a vision. "I should be false to the integrity of history," writes his biographer, "if I did not relate it here." And he adds, that the reality of this celestial37 favor is past doubting, inasmuch as Dauversière himself told it to his daughters. Christ, the Virgin, and St. Joseph appeared before him. He saw them distinctly. Then he heard Christ ask three times of his Virgin Mother, Where can I find a faithful servant? On which, the Virgin, taking him (Dauversière) by the hand, replied, See, Lord, here is that faithful servant!—and Christ, with a benignant smile, received him into his service, promising38 to bestow39 on him wisdom and strength to do his work. From Paris he went to the neighboring chateau40 of Meudon, which overlooks the valley of the Seine, not far from St. Cloud. Entering the gallery of the old castle, he saw a priest approaching him. It was Olier. Now we are told that neither of these men had ever seen or heard of the other; and yet, says the pious41 historian, "impelled42 by a kind of inspiration, they knew each other at once, even to the depths of their hearts; saluted43 each other by name, as we read of St. Paul, the Hermit44, and St. Anthony, and of St. Dominic and St. Francis; and ran to embrace each other, like two friends who had met after a long separation."
"Monsieur," exclaimed Olier, "I know your design, and I go to commend it to God at the holy altar."
And he went at once to say mass in the chapel45. Dauversière received the communion at his hands; and then they walked for three hours in the park, discussing their plans. They were of one mind, in respect both to objects and means; and when they parted, Olier gave Dauversière a hundred louis, saying, "This is to begin the work of God."
They proposed to found at Montreal three religious communities,—three being the mystic number,—one of secular46 priests to direct the colonists47 and convert the Indians, one of nuns to nurse the sick, and one of nuns to teach the Faith to the children, white and red. To borrow their own phrases, they would plant the banner of Christ in an abode48 of desolation and a haunt of demons49; and to this end a band of priests and women were to invade the wilderness, and take post between the fangs50 of the Iroquois. But first they must make a colony, and to do so must raise money. Olier had pious and wealthy penitents51; Dauversière had a friend, the Baron52 de Fancamp, devout53 as himself and far richer. Anxious for his soul, and satisfied that the enterprise was an inspiration of God, he was eager to bear part in it. Olier soon found three others: and the six together formed the germ of the Society of Notre-Dame de Montreal. Among them they raised the sum of seventy-five thousand livres, equivalent to about as many dollars at the present day.
Now to look for a moment at their plan. Their eulogists say, and with perfect truth, that, from a worldly point of view, it was mere54 folly55. The partners mutually bound themselves to seek no return for the money expended56. Their profit was to be reaped in the skies: and, indeed, there was none to be reaped on earth. The feeble settlement at Quebec was at this time in danger of utter ruin; for the Iroquois, enraged57 at the attacks made on them by Champlain, had begun a fearful course of retaliation58, and the very existence of the colony trembled in the balance. But if Quebec was exposed to their ferocious59 inroads, Montreal was incomparably more so. A settlement here would be a perilous61 outpost,—a hand thrust into the jaws62 of the tiger. It would provoke attack, and lie almost in the path of the war-parties. The Associates could gain nothing by the fur-trade; for they would not be allowed to share in it. On the other hand, danger apart, the place was an excellent one for a mission; for here met two great rivers: the St. Lawrence, with its countless63 tributaries64, flowed in from the west, while the Ottawa descended65 from the north; and Montreal, embraced by their uniting waters, was the key to a vast inland navigation. Thither66 the Indians would naturally resort; and thence the missionaries67 could make their way into the heart of a boundless68 heathendom. None of the ordinary motives69 of colonization70 had part in this design. It owed its conception and its birth to religious zeal22 alone.
The island of Montreal belonged to Lauson, former president of the great company of the Hundred Associates; and his son had a monopoly of fishing in the St. Lawrence. Dauversière and Fancamp, after much diplomacy71, succeeded in persuading the elder Lauson to transfer his title to them; and, as there was a defect in it, they also obtained a grant of the island from the Hundred Associates, its original owners, who, however, reserved to themselves its western extremity72 as a site for a fort and storehouses. At the same time, the younger Lauson granted them a right of fishery within two leagues of the shores of the island, for which they were to make a yearly acknowledgment of ten pounds of fish. A confirmation73 of these grants was obtained from the King. Dauversière and his companions were now seigneurs of Montreal. They were empowered to appoint a governor, and to establish courts, from which there was to be an appeal to the Supreme74 Court of Quebec, supposing such to exist. They were excluded from the fur-trade, and forbidden to build castles or forts other than such as were necessary for defence against the Indians.
Their title assured, they matured their plan. First they would send out forty men to take possession of Montreal, intrench themselves, and raise crops. Then they would build a house for the priests, and two convents for the nuns. Meanwhile, Olier was toiling75 at Vaugirard, on the outskirts76 of Paris, to inaugurate the seminary of priests, and Dauversière at La Flèche, to form the community of hospital nuns. How the school nuns were provided for we shall see hereafter. The colony, it will be observed, was for the convents, not the convents for the colony.
The Associates needed a soldier-governor to take charge of their forty men; and, directed as they supposed by Providence77, they found one wholly to their mind. This was Paul de Chomedey, Sieur de Maisonneuve, a devout and valiant78 gentleman, who in long service among the heretics of Holland had kept his faith intact, and had held himself resolutely79 aloof80 from the license81 that surrounded him. He loved his profession of arms, and wished to consecrate82 his sword to the Church. Past all comparison, he is the manliest83 figure that appears in this group of zealots. The piety of the design, the miracles that inspired it, the adventure and the peril60, all combined to charm him; and he eagerly embraced the enterprise. His father opposed his purpose; but he met him with a text of St. Mark, "There is no man that hath left house or brethren or sisters or father for my sake, but he shall receive an hundred-fold." On this the elder Maisonneuve, deceived by his own worldliness, imagined that the plan covered some hidden speculation84, from which enormous profits were expected, and therefore withdrew his opposition.
Their scheme was ripening85 fast, when both Olier and Dauversière were assailed86 by one of those revulsions of spirit, to which saints of the ecstatic school are naturally liable. Dauversière, in particular, was a prey87 to the extremity of dejection, uncertainty88, and misgiving89. What had he, a family man, to do with ventures beyond sea? Was it not his first duty to support his wife and children? Could he not fulfil all his obligations as a Christian90 by reclaiming91 the wicked and relieving the poor at La Flèche? Plainly, he had doubts that his vocation92 was genuine. If we could raise the curtain of his domestic life, perhaps we should find him beset93 by wife and daughters, tearful and wrathful, inveighing94 against his folly, and imploring95 him to provide a support for them before squandering96 his money to plant a convent of nuns in a wilderness. How long his fit of dejection lasted does not appear; but at length he set himself again to his appointed work. Olier, too, emerging from the clouds and darkness, found faith once more, and again placed himself at the head of the great enterprise.
There was imperative97 need of more money; and Dauversière, under judicious98 guidance, was active in obtaining it. This miserable99 victim of illusions had a squat100, uncourtly figure, and was no proficient101 in the graces either of manners or of speech: hence his success in commending his objects to persons of rank and wealth is set down as one of the many miracles which attended the birth of Montreal. But zeal and earnestness are in themselves a power; and the ground had been well marked out and ploughed for him in advance. That attractive, though intricate, subject of study, the female mind, has always engaged the attention of priests, more especially in countries where as in France, women exert a strong social and political influence. The art of kindling102 the flames of zeal, and the more difficult art of directing and controlling them, have been themes of reflection the most diligent103 and profound. Accordingly we find that a large proportion of the money raised for this enterprise was contributed by devout ladies. Many of them became members of the Association of Montreal, which was eventually increased to about forty-five persons, chosen for their devotion and their wealth.
Olier and his associates had resolved, though not from any collapse104 of zeal, to postpone105 the establishment of the seminary and the college until after a settlement should be formed. The hospital, however, might, they thought, be begun at once; for blood and blows would be the assured portion of the first settlers. At least, a discreet106 woman ought to embark107 with the first colonists as their nurse and housekeeper108. Scarcely was the need recognized when it was supplied.
Mademoiselle Jeanne Mance was born of an honorable family of Nogent-le-Roi, and in 1640 was thirty-four years of age. These Canadian heroines began their religious experiences early. Of Marie de l'Incarnation we read, that at the age of seven Christ appeared to her in a vision; and the biographer of Mademoiselle Mance assures us, with admiring gravity, that, at the same tender age, she bound herself to God by a vow109 of perpetual chastity. This singular infant in due time became a woman, of a delicate constitution, and manners graceful110, yet dignified111. Though an earnest devotee, she felt no vocation for the cloister112; yet, while still "in the world," she led the life of a nun10. The Jesuit Relations, and the example of Madame de la Peltrie, of whom she had heard, inoculated113 her with the Canadian enthusiasm, then so prevalent; and, under the pretence114 of visiting relatives, she made a journey to Paris, to take counsel of certain priests. Of one thing she was assured: the Divine will called her to Canada, but to what end she neither knew nor asked to know; for she abandoned herself as an atom to be borne to unknown destinies on the breath of God. At Paris, Father St. Jure, a Jesuit, assured her that her vocation to Canada was, past doubt, a call from Heaven; while Father Rapin, a Récollet, spread abroad the fame of her virtues115, and introduced her to many ladies of rank, wealth, and zeal. Then, well supplied with money for any pious work to which she might be summoned, she journeyed to Rochelle, whence ships were to sail for New France. Thus far she had been kept in ignorance of the plan with regard to Montreal; but now Father La Place, a Jesuit, revealed it to her. On the day after her arrival at Rochelle, as she entered the Church of the Jesuits, she met Dauversière coming out. "Then," says her biographer, "these two persons, who had never seen nor heard of each other, were enlightened supernaturally, whereby their most hidden thoughts were mutually made known, as had happened already with M. Olier and this same M. de la Dauversière." A long conversation ensued between them; and the delights of this interview were never effaced117 from the mind of Mademoiselle Mance. "She used to speak of it like a seraph," writes one of her nuns, "and far better than many a learned doctor could have done."
She had found her destiny. The ocean, the wilderness, the solitude118, the Iroquois,—nothing daunted119 her. She would go to Montreal with Maisonneuve and his forty men. Yet, when the vessel120 was about to sail, a new and sharp misgiving seized her. How could she, a woman, not yet bereft121 of youth or charms, live alone in the forest, among a troop of soldiers? Her scruples122 were relieved by two of the men, who, at the last moment, refused to embark without their wives,—and by a young woman, who, impelled by enthusiasm, escaped from her friends, and took passage, in spite of them, in one of the vessels123.
All was ready; the ships set sail; but Olier, Dauversière, and Fancamp remained at home, as did also the other Associates, with the exception of Maisonneuve and Mademoiselle Mance. In the following February, an impressive scene took place in the Church of Notre-Dame, at Paris. The Associates, at this time numbering about forty-five, with Olier at their head, assembled before the altar of the Virgin, and, by a solemn ceremonial, consecrated124 Montreal to the Holy Family. Henceforth it was to be called Villemarie de Montreal,—a sacred town, reared to the honor and under the patronage125 of Christ, St. Joseph, and the Virgin, to be typified by three persons on earth, founders126 respectively of the three destined communities,—Olier, Dauversière, and a maiden127 of Troyes, Marguerite Bourgeoys: the seminary to be consecrated to Christ, the H?tel-Dieu to St. Joseph, and the college to the Virgin.
But we are anticipating a little; for it was several years as yet before Marguerite Bourgeoys took an active part in the work of Montreal. She was the daughter of a respectable tradesman, and was now twenty-two years of age. Her portrait has come down to us; and her face is a mirror of loyalty128 and womanly tenderness. Her qualities were those of good sense, conscientiousness129, and a warm heart. She had known no miracles, ecstasies130, or trances; and though afterwards, when her religious susceptibilities had reached a fuller development, a few such are recorded of her, yet even the Abbé Faillon, with the best intentions, can credit her with but a meagre allowance of these celestial favors. Though in the midst of visionaries, she distrusted the supernatural, and avowed131 her belief that, in His government of the world, God does not often set aside its ordinary laws. Her religion was of the affections, and was manifested in an absorbing devotion to duty. She had felt no vocation to the cloister, but had taken the vow of chastity, and was attached, as an externe, to the Sisters of the Congregation of Troyes, who were fevered with eagerness to go to Canada. Marguerite, however, was content to wait until there was a prospect132 that she could do good by going; and it was not till the year 1653, that, renouncing133 an inheritance, and giving all she had to the poor, she embarked134 for the savage135 scene of her labors136. To this day, in crowded school-rooms of Montreal and Quebec, fit monuments of her unobtrusive virtue116, her successors instruct the children of the poor, and embalm137 the pleasant memory of Marguerite Bourgeoys. In the martial138 figure of Maisonneuve, and the fair form of this gentle nun, we find the true heroes of Montreal.
Maisonneuve, with his forty men and four women, reached Quebec too late to ascend139 to Montreal that season. They encountered distrust, jealousy140, and opposition. The agents of the Company of the Hundred Associates looked on them askance; and the Governor of Quebec, Montmagny, saw a rival governor in Maisonneuve. Every means was used to persuade the adventurers to abandon their project, and settle at Quebec. Montmagny called a council of the principal persons of his colony, who gave it as their opinion that the newcomers had better exchange Montreal for the Island of Orleans, where they would be in a position to give and receive succor141; while, by persisting in their first design, they would expose themselves to destruction, and be of use to nobody. Maisonneuve, who was present, expressed his surprise that they should assume to direct his affairs. "I have not come here," he said, "to deliberate, but to act. It is my duty and my honor to found a colony at Montreal; and I would go, if every tree were an Iroquois!"
At Quebec there was little ability and no inclination142 to shelter the new colonists for the winter; and they would have fared ill, but for the generosity143 of M. Puiseaux, who lived not far distant, at a place called St. Michel. This devout and most hospitable144 person made room for them all in his rough, but capacious dwelling145. Their neighbors were the hospital nuns, then living at the mission of Sillery, in a substantial, but comfortless house of stone; where, amidst destitution146, sickness, and irrepressible disgust at the filth147 of the savages148 whom they had in charge, they were laboring149 day and night with devoted150 assiduity. Among the minor151 ills which beset them were the eccentricities152 of one of their lay sisters, crazed with religious enthusiasm, who had the care of their poultry153 and domestic animals, of which she was accustomed to inquire, one by one, if they loved God; when, not receiving an immediate154 answer in the affirmative, she would instantly put them to death, telling them that their impiety155 deserved no better fate.
Early in May, Maisonneuve and his followers156 embarked. They had gained an unexpected recruit during the winter, in the person of Madame de la Peltrie, foundress of the Ursulines of Quebec. The piety, the novelty, and the romance of their enterprise, all had their charms for the fair enthusiast5; and an irresistible157 impulse—imputed158 by a slandering159 historian to the levity160 of her sex—urged her to share their fortunes. Her zeal was more admired by the Montrealists whom she joined than by the Ursulines whom she abandoned. She carried off all the furniture she had lent them, and left them in the utmost destitution. Nor did she remain quiet after reaching Montreal, but was presently seized with a longing161 to visit the Hurons, and preach the Faith in person to those benighted162 heathen. It needed all the eloquence163 of a Jesuit, lately returned from that most arduous164 mission, to convince her that the attempt would be as useless as rash.
It was the eighth of May when Maisonneuve and his followers embarked at St. Michel; and as the boats, deep-laden with men, arms, and stores, moved slowly on their way, the forest, with leaves just opening in the warmth of spring, lay on their right hand and on their left, in a flattering semblance165 of tranquillity166 and peace. But behind woody islets, in tangled167 thickets168 and damp ravines, and in the shade and stillness of the columned woods, lurked169 everywhere a danger and a terror.
On the seventeenth of May, 1642, Maisonneuve's little flotilla—a pinnace, a flat-bottomed craft moved by sails, and two row-boats—approached Montreal; and all on board raised in unison170 a hymn171 of praise. Montmagny was with them, to deliver the island, in behalf of the Company of the Hundred Associates, to Maisonneuve, representative of the Associates of Montreal. And here, too, was Father Vimont, Superior of the missions; for the Jesuits had been prudently172 invited to accept the spiritual charge of the young colony. On the following day, they glided173 along the green and solitary174 shores now thronged175 with the life of a busy city, and landed on the spot which Champlain, thirty-one years before, had chosen as the fit site of a settlement. It was a tongue or triangle of land, formed by the junction176 of a rivulet177 with the St. Lawrence, and known afterwards as Point Callière. The rivulet was bordered by a meadow, and beyond rose the forest with its vanguard of scattered178 trees. Early spring flowers were blooming in the young grass, and birds of varied179 plumage flitted among the boughs180.
Maisonneuve sprang ashore181, and fell on his knees. His followers imitated his example; and all joined their voices in enthusiastic songs of thanksgiving. Tents, baggage, arms, and stores were landed. An altar was raised on a pleasant spot near at hand; and Mademoiselle Mance, with Madame de la Peltrie, aided by her servant, Charlotte Barré, decorated it with a taste which was the admiration of the beholders. Now all the company gathered before the shrine182. Here stood Vimont, in the rich vestments of his office. Here were the two ladies, with their servant; Montmagny, no very willing spectator; and Maisonneuve, a warlike figure, erect183 and tall, his men clustering around him,—soldiers, sailors, artisans, and laborers,—all alike soldiers at need. They kneeled in reverent184 silence as the Host was raised aloft; and when the rite30 was over, the priest turned and addressed them:—
"You are a grain of mustard-seed, that shall rise and grow till its branches overshadow the earth. You are few, but your work is the work of God. His smile is on you, and your children shall fill the land."
The afternoon waned185; the sun sank behind the western forest, and twilight186 came on. Fireflies were twinkling over the darkened meadow. They caught them, tied them with threads into shining festoons, and hung them before the altar, where the Host remained exposed. Then they pitched their tents, lighted their bivouac fires, stationed their guards, and lay down to rest. Such was the birth-night of Montreal.
A few years later there was another emigration to Montreal, of a character much like the first. The pious little colony led a struggling and precarious188 existence. Many of its inhabitants were killed by the Iroquois, and its escape from destruction was imputed to the intervention189 of the Holy Virgin. The place changed as years went on, and became a great centre of the fur trade, though still bearing strong marks of its pristine190 character. The institutions of religion and charity planted by its founders remain to this day, and the Seminary of St. Sulpice holds vast possessions in and around the city. During the war of 1755-1760, Montreal was a base of military operations. In the latter year three English armies advanced upon it from three different points, united before its walls, and forced Governor Vaudreuil to surrender all Canada to the British Crown.
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bourgeois
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| adj./n.追求物质享受的(人)；中产阶级分子 | |
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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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renown
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| n.声誉，名望 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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enthusiast
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| n.热心人，热衷者 | |
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scourge
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| n.灾难，祸害；v.蹂躏 | |
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torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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Founder
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| n.创始者，缔造者 | |
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nun
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| n.修女，尼姑 | |
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nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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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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colonized
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| 开拓殖民地，移民于殖民地( colonize的过去式和过去分词 ) | |
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perplexed
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| adj.不知所措的 | |
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engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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piety
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| n.虔诚，虔敬 | |
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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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clergy
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| n.[总称]牧师，神职人员 | |
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zealous
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| adj.狂热的，热心的 | |
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zeal
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| n.热心，热情，热忱 | |
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imputation
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| n.归罪，责难 | |
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heresy
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| n.异端邪说；异教 | |
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opposition
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| n.反对，敌对 | |
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justified
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| a.正当的，有理的 | |
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licentiousness
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| n.放肆，无法无天 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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rite
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| n.典礼，惯例，习俗 | |
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renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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32
pointed
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| adj.尖的，直截了当的 | |
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33
superfluous
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| adj.过多的，过剩的，多余的 | |
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34
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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35
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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36
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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37
celestial
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| adj.天体的；天上的 | |
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38
promising
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| adj.有希望的，有前途的 | |
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39
bestow
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| v.把…赠与，把…授予；花费 | |
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40
chateau
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| n.城堡，别墅 | |
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41
pious
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| adj.虔诚的；道貌岸然的 | |
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42
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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43
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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44
hermit
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| n.隐士，修道者；隐居 | |
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45
chapel
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| n.小教堂，殡仪馆 | |
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46
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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47
colonists
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| n.殖民地开拓者，移民，殖民地居民( colonist的名词复数 ) | |
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48
abode
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| n.住处，住所 | |
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49
demons
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|
| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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50
fangs
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|
| n.（尤指狗和狼的）长而尖的牙( fang的名词复数 )；（蛇的）毒牙；罐座 | |
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51
penitents
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| n.后悔者( penitent的名词复数 )；忏悔者 | |
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52
baron
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| n.男爵；(商业界等)巨头，大王 | |
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53
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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54
mere
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|
| adj.纯粹的；仅仅，只不过 | |
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55
folly
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|
| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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56
expended
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|
| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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57
enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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58
retaliation
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|
| n.报复，反击 | |
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59
ferocious
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|
| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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60
peril
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| n.(严重的)危险；危险的事物 | |
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61
perilous
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|
| adj.危险的，冒险的 | |
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62
jaws
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|
| n.口部；嘴 | |
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63
countless
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|
| adj.无数的，多得不计其数的 | |
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64
tributaries
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|
| n. 支流 | |
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65
descended
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| a.为...后裔的，出身于...的 | |
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66
thither
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|
| adv.向那里；adj.在那边的，对岸的 | |
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67
missionaries
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|
| n.传教士( missionary的名词复数 ) | |
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68
boundless
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|
| adj.无限的；无边无际的；巨大的 | |
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69
motives
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|
| n.动机，目的( motive的名词复数 ) | |
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70
colonization
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| 殖民地的开拓，殖民，殖民地化； 移殖 | |
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71
diplomacy
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|
| n.外交；外交手腕，交际手腕 | |
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72
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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73
confirmation
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| n.证实，确认，批准 | |
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74
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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75
toiling
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|
| 长时间或辛苦地工作( toil的现在分词 )； 艰难缓慢地移动，跋涉 | |
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76
outskirts
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| n.郊外，郊区 | |
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77
providence
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|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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78
valiant
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|
| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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79
resolutely
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| adj.坚决地，果断地 | |
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80
aloof
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|
| adj.远离的；冷淡的，漠不关心的 | |
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81
license
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|
| n.执照，许可证，特许；v.许可，特许 | |
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82
consecrate
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|
| v.使圣化，奉…为神圣；尊崇；奉献 | |
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83
manliest
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| manly（有男子气概的）的最高级形式 | |
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84
speculation
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|
| n.思索，沉思；猜测；投机 | |
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85
ripening
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|
| v.成熟，使熟( ripen的现在分词 )；熟化；熟成 | |
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86
assailed
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|
| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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87
prey
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|
| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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88
uncertainty
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|
| n.易变，靠不住，不确知，不确定的事物 | |
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89
misgiving
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|
| n.疑虑，担忧，害怕 | |
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90
Christian
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|
| adj.基督教徒的；n.基督教徒 | |
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91
reclaiming
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|
| v.开拓( reclaim的现在分词 )；要求收回；从废料中回收（有用的材料）；挽救 | |
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92
vocation
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| n.职业，行业 | |
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93
beset
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|
| v.镶嵌；困扰，包围 | |
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94
inveighing
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|
| v.猛烈抨击，痛骂，谩骂( inveigh的现在分词 ) | |
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95
imploring
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| 恳求的，哀求的 | |
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96
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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97
imperative
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|
| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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98
judicious
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|
| adj.明智的，明断的，能作出明智决定的 | |
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99
miserable
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|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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100
squat
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|
| v.蹲坐，蹲下；n.蹲下；adj.矮胖的，粗矮的 | |
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101
proficient
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|
| adj.熟练的，精通的；n.能手，专家 | |
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102
kindling
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| n. 点火, 可燃物 动词kindle的现在分词形式 | |
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103
diligent
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|
| adj.勤勉的，勤奋的 | |
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104
collapse
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| vi.累倒；昏倒；倒塌；塌陷 | |
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105
postpone
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| v.延期，推迟 | |
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106
discreet
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|
| adj.(言行)谨慎的；慎重的；有判断力的 | |
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107
embark
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| vi.乘船，着手，从事，上飞机 | |
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108
housekeeper
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| n.管理家务的主妇，女管家 | |
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109
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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110
graceful
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|
| adj.优美的，优雅的；得体的 | |
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111
dignified
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| a.可敬的，高贵的 | |
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112
cloister
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|
| n.修道院；v.隐退，使与世隔绝 | |
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113
inoculated
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| v.给…做预防注射( inoculate的过去式和过去分词 ) | |
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114
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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115
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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116
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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117
effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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118
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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119
daunted
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| 使（某人）气馁，威吓( daunt的过去式和过去分词 ) | |
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120
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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121
bereft
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| adj.被剥夺的 | |
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122
scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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123
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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124
consecrated
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|
| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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125
patronage
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| n.赞助，支援，援助；光顾，捧场 | |
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126
founders
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| n.创始人( founder的名词复数 ) | |
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127
maiden
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|
| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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128
loyalty
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| n.忠诚，忠心 | |
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129
conscientiousness
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| 责任心 | |
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130
ecstasies
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| 狂喜( ecstasy的名词复数 )； 出神； 入迷； 迷幻药 | |
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131
avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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132
prospect
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| n.前景，前途；景色，视野 | |
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133
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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134
embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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135
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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136
labors
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|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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137
embalm
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| v.保存（尸体）不腐 | |
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138
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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139
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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140
jealousy
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|
| n.妒忌，嫉妒，猜忌 | |
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141
succor
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| n.援助，帮助；v.给予帮助 | |
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142
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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143
generosity
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|
| n.大度，慷慨，慷慨的行为 | |
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144
hospitable
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|
| adj.好客的；宽容的；有利的，适宜的 | |
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145
dwelling
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| n.住宅，住所，寓所 | |
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146
destitution
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| n.穷困，缺乏，贫穷 | |
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147
filth
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| n.肮脏，污物，污秽；淫猥 | |
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148
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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149
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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150
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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151
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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152
eccentricities
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| n.古怪行为( eccentricity的名词复数 )；反常；怪癖 | |
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153
poultry
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| n.家禽，禽肉 | |
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154
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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155
impiety
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| n.不敬；不孝 | |
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156
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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157
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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159
slandering
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| [法]口头诽谤行为 | |
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160
levity
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| n.轻率，轻浮，不稳定，多变 | |
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161
longing
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| n.（for）渴望 | |
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162
benighted
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| adj.蒙昧的 | |
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163
eloquence
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| n.雄辩；口才，修辞 | |
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164
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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165
semblance
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| n.外貌，外表 | |
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166
tranquillity
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| n. 平静, 安静 | |
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167
tangled
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| adj. 纠缠的，紊乱的 动词tangle的过去式和过去分词 | |
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168
thickets
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| n.灌木丛( thicket的名词复数 )；丛状物 | |
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169
lurked
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| vi.潜伏，埋伏（lurk的过去式与过去分词形式） | |
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170
unison
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| n.步调一致，行动一致 | |
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171
hymn
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| n.赞美诗，圣歌，颂歌 | |
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172
prudently
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| adv. 谨慎地，慎重地 | |
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173
glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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174
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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175
thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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176
junction
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| n.连接，接合；交叉点，接合处，枢纽站 | |
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177
rivulet
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| n.小溪，小河 | |
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178
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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179
varied
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| adj.多样的，多变化的 | |
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180
boughs
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| 大树枝( bough的名词复数 ) | |
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181
ashore
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| adv.在(向)岸上，上岸 | |
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182
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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183
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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184
reverent
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| adj.恭敬的，虔诚的 | |
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185
waned
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| v.衰落( wane的过去式和过去分词 )；（月）亏；变小；变暗淡 | |
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186
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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187
chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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188
precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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189
intervention
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| n.介入，干涉，干预 | |
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190
pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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