“I say,” said the man, “are you going to stop at the presbytery? You know the curé?”
“I have known him ever since I was a child. He was my master when I was a student.”
“Is he learned in books?”
“My friend, M. Safrac, is as learned as he is good.”
“So they say. But they also say other things.”
“What do they say, my friend?”
“They say what they please, and I let them talk.”
“What more do they say?”
“Well, there are those who say he is a sorcerer, and that he can tell fortunes.”
“What nonsense!”
“For my part I keep a still tongue! But if M. Safrac is not a sorcerer and fortune-teller, why does he spend his time reading books?”
The waggon stopped in front of the presbytery.
I left the idiot, and followed the cure’s servant, who conducted me to her master in a room where the table was already laid. I found M. Safrac greatly changed in the three years since I had last seen him. His tall figure was bent12 He was excessively emaciated13. Two piercing eyes glowed in his thin face. His nose, which seemed to have grown longer, descended14 over his shrunken lips. I fell into his arms.
“My father, my father,” I cried, sobbing15, “I have come to you because I have sinned. My father, my dear old master, whose profound and mysterious knowledge overawed my mind, and who yet reassured16 it with a revelation of maternal17 tenderness, save your child from the brink18 of a precipice19. O my only friend, save me; enlighten me, you my only beacon20!”
He embraced me, and smiled on me with that exquisite21 kindness of which he had given so many proofs during my childhood, and then he stepped back, as if to see me better.
“Well, adieu!” he said, greeting me according to the custom of his country, for M. Safrac was born on the banks of the Garonne, in the home of those famous wines which seemed the symbol of his own generous and fragrant22 soul.
After having taught philosophy with great distinction in Bordeaux, Poitiers and Paris, he asked as his only reward the gift of a poor cure in the country where he had been born and where he wished to die. He had now been priest at Artigues for six years, and in this obscure village he practised the most humble23 piety24 and the most enlightened sciences.
“Well, adieu! my child,” he repeated. “You wrote me a letter to announce your coming which has moved me deeply. It is true, then, that you have not forgotten your old master?”
I tried to throw myself at his feet
But he stopped me with a gesture at once imperious and gentle.
“You shall tell me to-morrow, Ary, what you have to tell. First, warm yourself. Then we will have supper, for you must be very hungry and very thirsty.”
The servant placed on the table the soup-tureen out of which rose a fragrant column of steam. She was an old woman, her hair hidden under a black kerchief, and in her wrinkled face were strongly mingled26 the beauty of race and the ugliness of decay. I was in profound distress27, and yet the peace of this saintly dwelling28, the gaiety of the wood fire, the white table-cloth, the wine and the steaming dishes entered, little by little, into my soul. Whilst I ate I nearly forgot that I had come to the fireside of this priest to exchange the soreness of remorse29 for the fertilising dew of repentance30. Monsieur Safrac reminded me of the hours, already long since past, which we had spent together in the college when he had taught philosophy.
“You, Ary,” he said to me, “were my best pupil. Your quick intelligence was always in advance of the thought of the teacher. For that reason I at once became attached to you. I like a Christian31 to be daring. Faith should not be timid when unbelief shows an indomitable audacity32. The Church nowadays has lambs only; and it needs lions. Who will give us back those learned fathers and doctors whose erudition embraced all sciences? Truth is like the sun; it requires the eye of an eagle to contemplate33 it.”
“Ah, M. Safrac, you brought to bear on all questions that daring vision which nothing dazzles. I remember that your opinions sometimes even startled those of your colleagues whom the holiness of your life filled with admiration34. You did not fear new ideas. Thus, for instance, you were inclined to admit the plurality of inhabited worlds.”
“What will the cowards say when they read my book? I have meditated36, and I have worked under this beautiful sky, in this land which God has created with a special love. You know that I have some knowledge of Hebrew, Arabic, Persian, and certain of the Indian dialects. You also know that I have brought here a library rich in ancient manuscripts. I have plunged37 profoundly into the knowledge of the tongues and traditions of the primitive38 East. This great work, by the help of God, will not have been in vain. I have nearly finished my book on ‘Origins,’ which re-establishes and upholds that Biblical exegesis39 of which an impious science already foresaw the imminent40 overthrow41. God in His mercy has at last permitted science and faith to be reconciled. To effect this reconciliation42 I have started with the following premises43:
“The Bible, inspired by the Holy Ghost, tells only the truth, but it does not tell all the truth. And how could it, seeing that its only object is to inform us of what is needful for our eternal salvation44? Apart from this great purpose it has no other. Its design is as simple as it is infinite. It includes the fall and the redemption; it is the sacred history of man; it is complete and restricted. Nothing has been admitted to satisfy profane45 curiosity. A godless science must not be permitted to triumph any longer over the silence of God. It is time to say, ‘No, the Bible has not lied, because it has not revealed all.’ That is the truth which I proclaim. By the help of geology, prehistoric46 archaeology47, the Oriental cosmogonies, Hittite and Sumerian monuments, Chaldean and Babylonian traditions preserved in the Talmud, I assert the existence of the pre-Adamites, of whom the inspired writer of Genesis does not speak, for the only reason that their existence did not bear upon the eternal salvation of the children of Adam. Furthermore, a minute study of the first chapters of Genesis has proved to me the existence of two successive creations separated by untold48 ages, of which the second is only, so to speak, the adaptation of a corner of the earth to the needs of Adam and his posterity49.”
He paused, then he continued in a low voice and with a solemnity truly religious:
“I, Martial50 Safrac, unworthy priest, doctor of theology, submissive as an obedient child to the authority of our Holy Mother the Church, I assert with absolute certainty—yielding all due submission51 to our holy father the Pope and the Councils—that Adam, who was created in the image of God, had two wives, of whom Eve was the second.”
These singular words drew me little by little out of myself and filled me with a curious interest. I therefore felt something of disappointment when M. Safrac, planting his elbows on the table, said to me:
“Enough on that subject. Some day, perhaps, you will read my book, which will enlighten you on this point. I was obliged, in obedience52 to strict duty, to submit the work to Monseigneur, and to beg his Grace’s approval. The manuscript is at present in the archbishop’s hands, and any minute I may expect a reply which I have every reason to believe will be favourable53. My dear child, try those mushrooms out of our own woods, and this native wine of ours, and acknowledge that this is the second promised land, of which the first was only the image and the forecast.”
From this time on our conversation, grown more familiar, ranged over our common recollections.
“Yes, my child,” said M. Safrac, “you were my favourite pupil, and God permits preferences if they are founded on impartial54 judgment55. So I decided56 at once that there was in you the making of a man and a Christian. Not that great imperfections were not in evidence. You were irresolute57, uncertain, and easily disconcerted. Passions, so far latent, smouldered in your soul. I loved you because of your great restlessness, as I did another of my pupils for quite opposite qualities. I loved Paul d’Ervy for his unswerving steadfastness58 of mind and heart.”
At this name I blushed and turned pale and with difficulty suppressed a cry, and when I tried to answer I found it impossible to speak. M. Safrac appeared not to notice my distress.
“If I remember aright, he was your best friend,” he added. “You have remained intimate ever since, have you not? I know he has started on a diplomatic career, and a great future is predicted for him. I hope that in happier times than the present he may be entrusted59 with office at the Holy See. In him you have a faithful and devoted60 friend.”
“My father,” I replied, with a great effort, “to-morrow I will speak to you of Paul d’Ervy and of another person.”
M. Safrac pressed my hand. We separated, and I went to the room which had been prepared for me. In my bed, fragrant with lavender, I dreamed that I was once again a child, and that as I knelt in the college chapel61 I was admiring the blonde and ecstatic women with which the gallery was filled, when suddenly out of a cloud over my head I seemed to hear a voice say:
“Ary, you believe that you love them in God, but it is God you love in them.”
“Come, Ary, and hear the Mass which I am about to celebrate for your intention. After the Holy Sacrifice I shall be ready to listen to what you have to say.”
The Church of Artigues was a little sanctuary63 in the Norman style which still flourished in Aquitaine in the twelfth century. Restored some twenty years ago, it had received the addition of a bell-tower which had not been contemplated64 in the original plan. At any rate, poverty had safeguarded its pure bareness. I tried to join in the prayers of the celebrant as much as my thoughts would permit, and then I returned with him to the presbytery. Here we breakfasted on a little bread and milk, after which we went to M. Safrac’s room.
He drew a chair to the fireplace, over which hung a crucifix, and invited me to be seated, and seating himself beside me he signed to me to speak. Outside the snow fell. I began as follows:
“My father, it is ten years ago since I left your care and entered the world. I have preserved my faith, but, alas65, not my purity. But it is unnecessary to remind you of my life; you know it, you my spiritual guide, the only keeper of my conscience. Moreover, I am in haste to arrive at the event which has convulsed my being. Last year my family had decided that I must marry, and I myself had willingly consented. The young girl destined66 for me united all the advantages of which parents are usually in search. More than that, she was pretty; she pleased me to such a degree that instead of a marriage of convenience I was about to make a marriage of affection. My offer was accepted, and we were betrothed67. The happiness and peace of my life seemed assured when I received a letter from Paul d’Ervy who had returned from Constantinople and announced his arrival in Paris. He expressed a great desire to see me. I hurried to him and announced my marriage. He congratulated me heartily68.
“‘My dear old boy,’ he said, ‘I rejoice in your happiness.’
“I told him that I counted on him to be my witness and he willingly consented. The date of my wedding was fixed69 for May 15, and he was not obliged to return to his post until the beginning of June.
“‘How lucky that is,’ I said to him. ‘And you?’
“‘Oh, I,’ he replied, with a smile which expressed in turn joy and sorrow, ‘I—what a change! I am mad—a woman—Ary. I am either very fortunate or very unfortunate! What name can one give to a happiness gained by an evil action? I have betrayed, I have broken the heart of a good friend... I carried off—yonder—in Constantinople——”
M. Safrac interrupted me:
I promised to obey, and continued as follows:
“Paul had hardly ceased speaking when a woman entered the room. Evidently it was she; dressed in a long blue peignoir, she seemed to be at home. I will describe to you in one word the terrible impression she produced on me: she did not seem natural. I realise how vague is this expression and how inadequately71 it explains my meaning. But perhaps it will become more intelligible72 in the course of my story. But, indeed, in the expression of her golden eyes, that seemed at times to throw out sparks of light, in the curve of her enigmatical mouth, in the substance of her skin, at once brown and yet luminous73, in the play of the angular and yet harmonious74 lines of her body, in the ethereal lightness of her footsteps, even in her bare arms, to which invisible wings seemed attached, and, finally, in her ardent75 and magnetic personality, I felt an indescribable something foreign to the nature of humanity; an indescribable something inferior and yet superior to the woman God has created in his formidable goodness, so that she should be our companion in this earthly exile. From the moment I saw her one feeling alone overmastered my soul and pervaded76 it; I felt a profound aversion towards everything that was not this woman.
“Seeing her enter, Paul frowned slightly, but changing his mind, he made an effort to smile.
“‘Leila, I wish to present to you my best friend.’
“Leila replied:
“‘I know M. Ary.’
“These words could not but seem strange as we had certainly never seen each other before; but the voice with which they were uttered was stranger still.
“If crystal could utter thought, so it would speak.
“‘My friend Ary,’ continued Paul, ‘is to be married in six weeks.’
“At these words Leila looked at me and I saw distinctly that her golden eyes said ‘No!’
“I went away greatly disturbed, nor did my friend show the slightest desire to detain me. All that day I wandered aimlessly through the streets, my heart empty and desolate77; then, towards night, finding myself in front of a florist’s shop, I remembered my fiancée, and went in to get her a spray of white lilac. I had hardly taken hold of the flowers when a little hand tore them out of my grasp, and I saw Leila, who turned away laughing. She wore a short grey dress and a jacket of the same colour and a small round hat. I must confess that this costume of a Parisian dressed for walking was most unbecoming to her fairy-like beauty and seemed a kind of disguise. And yet, seeing her so, I felt that I loved her with an undying love. I tried to rejoin her, but I lost her among the crowd and the carriages.
“From this time on I seemed to cease to live. I called several times at Paul’s without seeing Leila again. He always received me in a friendly manner, but he never spoke78 of her. We had nothing to say to each other, and I was sad when we parted. At last, one day, the footman said that his master was out. He added ‘Perhaps you would like to see Madame?’ I replied ‘Yes.’ O, my father, what tears of blood can ever atone79 for this little word! I entered. I found her in the drawing-room, half reclining on a couch, in a dress as yellow as gold, under which she had drawn80 her little feet. I saw her—but, no, I saw nothing. My throat was suddenly parched81, I could not utter a word. A fragrance82 of myrrh and aromatic83 perfumes which emanated85 from her seemed to intoxicate86 me with languor87 and longing88, as if at once all the odours of the mystic East had penetrated89 my quivering nostrils90. No, this was certainly not a natural woman, for nothing human seemed to emanate84 from her. Her face expressed no emotion, either good or bad, beyond a voluptuousness91 at once sensual and divine. She doubtless noticed my suffering, for she asked with a voice as clear as the ripple93 of a mountain brook94:
“I threw myself in tears at her feet and cried, ‘I love you madly!’”
“She opened her arms; then enfolding me with a lingering glance of her candid96 and voluptuous92 eyes:
“‘Why have you not told me this before?’
“Indescribable moment! I held Leila in my arms. It seemed as if we two together had been transported to Heaven and filled all its spaces. I felt myself become the equal of God, and my breast seemed to enfold all the beauty of earth and the harmonies of nature—the stars and the flowers, the forests that sing, the rivers and the deep seas. I had enfolded the infinite in a kiss....”
At these words Monsieur Safrac, who had listened to me for some moments with growing impatience97, rose, and standing before the fireplace, lifted his cassock to his knees to warm his legs and said with a severity which came near being disdain98:
“You are a wretched blasphemer, and instead of despising your crimes, you only confess them because of your pride and delight in them. I will listen no more.”
At these words I burst into tears and begged his forgiveness. Recognising that my humility99 was sincere, he desired me to continue my confession100 on condition that I realised my own self-abasement.
I continued my story as follows, determined101 to make it as brief as possible:
“My father, I was torn by remorse when I left Leila. But, from the following day on, she came to me, and then began a life which tortured me with joy and anguish102. I was jealous of Paul, whom I had betrayed, and I suffered cruelly.
“I do not believe that there is a more debasing evil than jealousy103, nor one which fills the soul with more degrading thoughts. Even to console me Leila scorned to lie. Besides, her conduct was incomprehensible. I do not forget to whom I am speaking, and I shall be careful not to offend the ears of the most revered104 of priests. I can only say that Leila seemed ignorant of the love she permitted. But she had enveloped105 my whole being in the poison of sensuality. I could not exist without her, and I trembled at the thought of losing her.
“Leila seemed absolutely devoid106 of what we call moral sense. You must not, however, think that she was either wicked or cruel. On the contrary, she was gentle and compassionate107. Nor was she without intelligence, but her intelligence was not of the same nature as ours. She said little, and she refused to reply to any questions that were asked her about her past. She was ignorant of all that we know. On the other hand, she knew many things of which we are ignorant.
“Educated in the East, she was familiar with all sorts of Hindoo and Persian legends, which she would repeat with a certain monotonous108 cadence109 and with an infinite grace. Listening to her as she described the charming dawn of the world, one would have said she had lived in the youth of creation. This I once said to her.
“‘It is true, I am old,’” she answered smiling.
M. Safrac, still standing in front of the fireplace, had for some time bent towards me in an attitude of keen attention.
“Continue,” he said.
“Often, my father, I questioned Leila about her religion. She replied that she had none, and that she had no need of one; that her mother and sisters were the daughters of God, but that they were not bound to Him by any creed110. She wore a medallion about her neck filled with a little red earth which she said she had piously111 gathered because of her love for her mother.”
Hardly had I uttered these words when M. Safrac, pale and trembling, sprang forward, and, seizing my arm, shouted:
“She told the truth! I know now. I know who this creature was, Ary! Your instinct did not deceive you. It was not a woman. Continue, continue, I implore112.”
“My father, I have nearly finished. Alas, for Leila’s love, I had broken my solemn plighted113 troth, I had betrayed my best friend. I had affronted114 God. Paul, having heard of Leila’s faithlessness, became mad with grief. He threatened her with death, but she replied gently:
“‘Kill me, my friend; I long to die, but I cannot.’
“For six months she gave herself to me; then one morning she said that she was about to return to Persia, and that she would never see me again. I wept, I moaned, I raved115: ‘You have never loved me!’
“‘No, my friend,’ she replied gently. ‘And yet how many women who have loved you no better have denied you what you received from me! You still owe me some gratitude116. Farewell.’
“For two days I was plunged in alternate fury and apathy117! Then remembering the salvation of my soul, I hurried to you, my father. Here I am. Purify me, uplift me, strengthen my heart, for I love her still.”
I ceased. M. Safrac, his hand raised to his forehead, remained lost in thought. He was the first to break the silence.
“My son, this confirms my great discovery. What you tell me will confound the vainglory of our modern sceptics. Listen to me. We live today in the midst of miracles as did the first-born of men. Listen, listen! Adam, as I have already told you, had a first wife whom the Bible does not make mention of, but of whom the Talmud speaks. Her name was Lilith. Created, not out of one of his ribs118, but from this same red earth out of which he himself had been kneaded, she was not flesh of his flesh. She voluntarily separated from him. He was still living in innocence119 when she left him to go to those regions where long years afterwards the Persians settled, but which at this time were inhabited by the pre-Adamites, more intelligent and more beautiful than the sons of men. She therefore had no part in the transgression5 of our first father, and was unsullied by that original sin. Because of this she also escaped from the curse pronounced against Eve and her descendants. She is exempt120 from sorrow and death; having no soul to be saved, she is incapable121 of virtue122 or vice123. Whatever she does, she accomplishes neither good nor evil. The daughters that were born to her of some mysterious wedlock124 are immortal125 as she is, and free as she is both in their deeds and thoughts, seeing that they can neither gain nor lose in the sight of God. Now, my son, I recognise by indisputable signs that the creature who caused your downfall, this Leila, was a daughter of Lilith. Compose yourself to prayer. To-morrow I will hear you in confession.”
He remained silent for a moment, then drawing a paper out of his pocket, he continued:
“Late last night, after having wished you good night, the postman, who had been delayed by the snow, brought me a very distressing126 letter. The senior vicaire informs me that my book has been a source of grief to Monseigneur, and has already overshadowed the spiritual joy with which he looked forward to the festival of our Lady of Mount Carmel. The work, he adds, is full of foolhardy doctrines127 and opinions which have already been condemned128 by the authorities. His Grace could not approve of such unwholesome lucubrations. This, then, is what they write to me. But I will relate your story to Monseigneur. It will prove to him that Lilith exists and that I do not dream.”
“When she went away, my father, Leila left me a leaf of cypress130 on which certain characters which I cannot decipher had been traced with the point of a style. It seems to be a kind of amulet131.”
Monsieur Safrac took the light film which I held out to him and examined it carefully.
“This,” he said, “is written in Persian of the best period and can be easily translated thus:
“THE PRAYER OF LEILA, DAUGHTER OF LILITH
“My God, promise me death, so that I may taste of life. My God, give me remorse, so that I may at last find happiness. My God, make me the equal of the daughters of Eve.”
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1
waggon
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| n.运货马车，运货车；敞篷车箱 | |
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2
furrows
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| n.犁沟( furrow的名词复数 )；（脸上的）皱纹v.犁田，开沟( furrow的第三人称单数 ) | |
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3
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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4
plaintive
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| adj.可怜的，伤心的 | |
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5
transgression
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| n.违背；犯规；罪过 | |
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6
transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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7
descending
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| n. 下行 adj. 下降的 | |
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8
crunched
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| v.嘎吱嘎吱地咬嚼( crunch的过去式和过去分词 )；嘎吱作响；（快速大量地）处理信息；数字捣弄 | |
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9
pointed
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| adj.尖的，直截了当的 | |
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spire
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| n.(教堂)尖顶，尖塔，高点 | |
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11
haze
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| n.霾，烟雾；懵懂，迷糊；vi.(over)变模糊 | |
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12
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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13
emaciated
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| adj.衰弱的，消瘦的 | |
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14
descended
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| a.为...后裔的，出身于...的 | |
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15
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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16
reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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17
maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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18
brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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precipice
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| n.悬崖，危急的处境 | |
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beacon
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| n.烽火，（警告用的）闪火灯，灯塔 | |
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21
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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23
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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piety
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| n.虔诚，虔敬 | |
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stammered
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| v.结巴地说出( stammer的过去式和过去分词 ) | |
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26
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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27
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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dwelling
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| n.住宅，住所，寓所 | |
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remorse
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| n.痛恨，悔恨，自责 | |
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repentance
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| n.懊悔 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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32
audacity
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| n.大胆，卤莽，无礼 | |
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33
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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34
admiration
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| n.钦佩，赞美，羡慕 | |
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35
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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meditated
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| 深思，沉思，冥想( meditate的过去式和过去分词 )； 内心策划，考虑 | |
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plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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39
exegesis
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| n.注释，解释 | |
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40
imminent
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| adj.即将发生的，临近的，逼近的 | |
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41
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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42
reconciliation
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| n.和解，和谐，一致 | |
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43
premises
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| n.建筑物，房屋 | |
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44
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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45
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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46
prehistoric
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| adj.（有记载的）历史以前的，史前的，古老的 | |
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47
archaeology
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| n.考古学 | |
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48
untold
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| adj.数不清的，无数的 | |
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49
posterity
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| n.后裔，子孙，后代 | |
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50
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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51
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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52
obedience
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| n.服从，顺从 | |
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53
favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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54
impartial
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| adj.(in,to)公正的，无偏见的 | |
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55
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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56
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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57
irresolute
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| adj.无决断的，优柔寡断的，踌躇不定的 | |
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58
steadfastness
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| n.坚定，稳当 | |
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59
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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60
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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61
chapel
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| n.小教堂，殡仪馆 | |
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62
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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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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64
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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65
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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66
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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67
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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heartily
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| adv.衷心地，诚恳地，十分，很 | |
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69
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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70
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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71
inadequately
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| ad.不够地；不够好地 | |
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72
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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73
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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75
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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76
pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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78
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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79
atone
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| v.赎罪，补偿 | |
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80
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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81
parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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82
fragrance
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| n.芬芳，香味，香气 | |
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83
aromatic
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| adj.芳香的，有香味的 | |
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84
emanate
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| v.发自，来自，出自 | |
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85
emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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86
intoxicate
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| vt.使喝醉，使陶醉，使欣喜若狂 | |
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languor
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| n.无精力，倦怠 | |
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88
longing
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| n.（for）渴望 | |
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89
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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90
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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91
voluptuousness
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| n.风骚，体态丰满 | |
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92
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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93
ripple
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| n.涟波，涟漪，波纹，粗钢梳；vt.使...起涟漪，使起波纹； vi.呈波浪状，起伏前进 | |
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94
brook
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| n.小河，溪；v.忍受，容让 | |
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95
ails
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| v.生病( ail的第三人称单数 )；感到不舒服；处境困难；境况不佳 | |
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96
candid
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| adj.公正的，正直的；坦率的 | |
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97
impatience
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| n.不耐烦，急躁 | |
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98
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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99
humility
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| n.谦逊，谦恭 | |
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100
confession
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| n.自白，供认，承认 | |
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101
determined
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| adj.坚定的；有决心的 | |
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102
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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103
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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104
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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105
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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106
devoid
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| adj.全无的，缺乏的 | |
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107
compassionate
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| adj.有同情心的，表示同情的 | |
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108
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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109
cadence
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| n.（说话声调的）抑扬顿挫 | |
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110
creed
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| n.信条；信念，纲领 | |
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111
piously
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| adv.虔诚地 | |
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112
implore
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| vt.乞求，恳求，哀求 | |
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113
plighted
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| vt.保证，约定（plight的过去式与过去分词形式） | |
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114
affronted
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| adj.被侮辱的，被冒犯的v.勇敢地面对( affront的过去式和过去分词 )；相遇 | |
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115
raved
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| v.胡言乱语( rave的过去式和过去分词 )；愤怒地说；咆哮；痴心地说 | |
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116
gratitude
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| adj.感激，感谢 | |
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117
apathy
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| n.漠不关心，无动于衷；冷淡 | |
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118
ribs
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| n.肋骨( rib的名词复数 )；（船或屋顶等的）肋拱；肋骨状的东西；（织物的）凸条花纹 | |
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119
innocence
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| n.无罪；天真；无害 | |
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120
exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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121
incapable
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| adj.无能力的，不能做某事的 | |
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122
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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123
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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124
wedlock
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| n.婚姻，已婚状态 | |
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125
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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126
distressing
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| a.使人痛苦的 | |
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127
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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128
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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129
implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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130
cypress
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| n.柏树 | |
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131
amulet
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| n.护身符 | |
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