T seemed as if science and thought had perished for all eternity1, and that the earth would never again know peace, joy, and beauty.
"But one day, under the walls of Rome, some workmen, excavating2 the earth on the borders of an ancient road, found a marble sarcophagus which bore carved on its sides simulacra of Love and the triumphs of Bacchus.
"The lid being raised, a maiden3 appeared whose face shone with dazzling freshness. Her long hair spread over her white shoulders, she was smiling in her sleep. A band of citizens, thrilled with enthusiasm, raised the funeral couch and bore it to the Capitol. The people came in crowds to contemplate4 the ineffable5 beauty of the Roman maiden and stood around in silence, watching for the awakening6 of the divine soul held within this form of adorable beauty.
"And it came to pass that the City was so greatly stirred by this spectacle that the Pope, fearing, not without reason, the birth of a pagan cult7 from this[203] radiant body, caused it to be removed at night and secretly buried. The precaution was vain, the labour fruitless. After so many centuries of barbarism, the beauty of the antique world had appeared for a moment before the eyes of men; it was long enough for its image, graven on their hearts, to inspire them with an ardent8 desire to love and to know.
"Henceforth, the star of the God of the Christians10 paled and sloped to its decline. Bold navigators discovered worlds inhabited by numerous races who knew not old Iahveh, and it was suspected that he was no less ignorant of them, since he had given them no news of himself or of his son the expiator11. A Polish Canon demonstrated the true motions of the earth, and it was seen that, far from having created the world, the old demiurge of Israel had not even an inkling of its structure. The writings of philosophers, orators14, jurisconsults, and ancient poets were dragged from the dust of the cloisters15 and passing from hand to hand inspired men's minds with the love of wisdom. The Vicar of the jealous God, the Pope himself, no longer believed in Him whom he represented on earth. He loved the arts and had no other care than to collect ancient statues and to rear sumptuous16 buildings wherein were displayed the orders of Vitruvius re-established by Bramante. We began to breathe anew. Already the old gods, recalled from their[204] long exile, were returning to dwell upon earth. There they found once more their temples and their altars. Leo, placing at their feet the ring, the three crowns, and the keys, offered them in secret the incense17 of sacrifices. Already Polyhymnia, leaning on her elbow, had begun to resume the golden thread of her meditations18; already, in the gardens, the comely19 Graces and the Nymphs and Satyrs were weaving their mazy dances, and at length the earth had joy once more within its grasp. But, O calamity20, unlucky fate,—most tragic21 circumstance! A German monk22, all swollen23 with beer and theology, rose up against this renaissance24 of paganism, hurled25 menaces against it, shattered it, and prevailed single handed against the Princes of the Church. Inciting26 the nations, he called upon them to undertake a reform which saved that which was about to be destroyed. Vainly did the cleverest among us try to turn him from his work. A subtle demon13, on earth called Beelzebub, marked him out for attack, now embarrassing him with learned controversial argument, now tormenting27 him with cruel mockery. The stubborn monk hurled his ink-pot at his head and went on with his dismal28 reformation. What ultimately happened? The sturdy mariner29 repaired, calked, and refloated the damaged ship of the Church. Jesus Christ owes it to this shaveling that his shipwreck30 was delayed for perhaps more than ten centuries. Henceforth things went from bad to[205] worse. In the wake of this loutish31 monk, this beer-swiller and brawler32, came that tall, dry doctor from Geneva, who, filled with the spirit of the ancient Iahveh, strove to bring the world back again to the abominable33 days of Joshua and the Judges of Israel. A maniac34 was he, filled with cold fury, a heretic and a burner of heretics, the most ferocious35 enemy of the Graces.
"These mad apostles and their mad disciples36 made even demons12 like myself, even the horned devils, look back longingly37 on the time when the Son with his Virgin38 Mother reigned39 over the nations dazzled with splendours: cathedrals with their stone tracery delicate as lace, flaming roses of stained glass, frescoes41 painted in vivid colours telling countless42 wondrous43 tales, rich orfrays, glittering enamel44 of shrines45 and reliquaries, gold of crosses and of monstrances, waxen tapers46 gleaming like starry47 galaxies48 amid the gloom of vaulted49 arches, organs with their deep-toned harmonies. All this doubtless was not the Parthenon, nor yet the Panathen?a, but it gladdened eyes and hearts; it was, at all events, beauty. And these cursed reformers would not suffer anything either pleasing or lovable. You should have seen them climbing in black swarms50 over doorways51, plinths, spires52, and bell-towers, striking with senseless hammers those images in stone which the demons had carved working hand in hand with the master designers, those genial[206] saints and dear, holy women, and the touching53 idols54 of Virgin Mothers pressing their suckling to their heart. For, to be just, a little agreeable paganism had slipped into the cult of the jealous God. These monsters of heretics were for extirpating55 idolatry. We did our best, my companions and I, to hamper56 their horrible work, and I, for one, had the pleasure of flinging down some dozens from the top of the porches and galleries on to the Cathedral Square, where their detestable brains got knocked out. The worst of it was that the Catholic Church also reformed herself and grew more mischievous57 than ever. In the pleasant land of France, the seminarists and the monks58 were inflamed59 with unheard-of fury against the ingenious demons and the men of learning. My prior was one of the most violent opponents of sound knowledge. For some time past my studious lucubrations had caused him anxiety, and perhaps he had caught sight of my cloven foot. The scoundrel searched my cell and found paper, ink, some Greek books newly printed, and some Pan-pipes hanging on the wall. By these signs he knew me for an evil spirit and had me thrown into a dungeon60 where I should have eaten the bread of suffering and drunk the waters of bitterness, had I not promptly61 made my escape by the window and sought refuge in the wooded groves62 among the Nymphs and the Fauns.
"Far and wide the lighted pyres cast the odour[207] of charred63 flesh. Everywhere there were tortures, executions, broken bones, and tongues cut out. Never before had the spirit of Iahveh breathed forth9 such atrocious fury. However, it was not altogether in vain that men had raised the lid of the ancient sarcophagus and gazed upon the Roman Virgin.
"During this time of great terror when Papists and Reformers rivalled one another in violence and cruelty, amidst all these scenes of torture, the mind of man was regaining64 strength and courage. It dared to look up to the heavens, and there it saw, not the old Jew drunk with vengeance65, but Venus Urania, tranquil66 and resplendent. Then a new order of things was born, then the great centuries came into being. Without publicly denying the god of their ancestors, men of intellect submitted to his mortal enemies, Science and Reason, and Abbé Gassendi relegated67 him gently to the far-distant abyss of first causes. The kindly68 demons who teach and console unhappy mortals, inspired the great minds of those days with discourses69 of all kinds, with comedies and tales told in the most polished fashion. Women invented conversation, the art of intimate letter-writing, and politeness. Manners took on a sweetness and a nobility unknown to preceding ages. One of the finest minds of that age of reason, the amiable70 Bernier, wrote one day to St. Evremond: 'It is a great sin to deprive oneself of a pleasure.'[208] And this pronouncement alone should suffice to show the progress of intelligence in Europe. Not that there had not always been Epicureans but, unlike Bernier, Chapelle, and Molière, they had not the consciousness of their talent.
"Then even the very devotees understood Nature. And Racine, fierce bigot that he was, knew as well as such an atheistical71 physician as Guy Patin, how to attribute to divers72 states of the organs the passions which agitate73 mankind.
"Even in my abbey, whither I had returned after the turmoil74, and which sheltered only the ignorant and the shallow thinker, a young monk, less of a dunce than the rest, confided75 to me that the Holy Spirit expresses itself in bad Greek to humiliate76 the learned.
"Nevertheless, theology and controversy77 were still raging in this society of thinkers. Not far from Paris in a shady valley there were to be seen solitary78 beings known as 'les Messieurs,' who called themselves disciples of St. Augustine, and argued with honest conviction that the God of the Scriptures79 strikes those who fear Him, spares those who confront Him, holds works of no account, and damns—should He so wish it—His most faithful servant; for His justice is not our justice, and His ways are incomprehensible.
"One evening I met one of these gentlemen in his garden, where he was pacing thoughtfully among[209] the cabbage-plots and lettuce-beds. I bowed my horned head before him and murmured these friendly words: 'May old Jehovah protect you, sir. You know him well. Oh, how well you know him, and how perfectly80 you have understood his character.' The holy man thought he discerned in me a messenger from Hell, concluded he was eternally damned, and died suddenly of fright.
"The following century was the century of philosophy. The spirit of research was developed, reverence81 was lost; the pride of the flesh was diminished and the mind acquired fresh energy. Manners took on an elegance82 until then unknown. On the other hand, the monks of my order grew more and more ignorant and dirty, and the monastery83 no longer offered me any advantage now that good manners reigned in the town. I could bear it no longer. Flinging my habit to the nettles84, I put a powdered wig85 on my horned brow, hid my goat's legs under white stockings, and cane86 in hand, my pockets stuffed with gazettes, I frequented the fashionable world, visited the modish87 promenades88, and showed myself assiduously in the cafés where men of letters were to be found. I was made welcome in salons89 where, as a happy novelty, there were arm-chairs that fitted the form, and where both men and women engaged in rational conversation.
"The very metaphysicians spoke91 intelligibly92. I acquired great weight in the town as an authority[210] on matters of exegesis93, and, without boasting, I was largely responsible for the Testament94 of the curé Meslier and The Bible Explained, brought out by the chaplains to the King of Prussia.
"At this time a comic and cruel misadventure befel the ancient Iahveh. An American Quaker, by means of a kite, stole his thunderbolts.
"I was living in Paris, and was at the supper where they talked of strangling the last of the priests with the entrails of the last of the kings. France was in a ferment95; a terrible revolution broke out. The ephemeral leaders of the disordered State carried on a Reign40 of Terror amidst unheard-of perils97. They were, for the most part, less pitiless and less cruel than the princes and judges instituted by Iahveh in the kingdoms of the earth; nevertheless, they appeared more ferocious, because they gave judgment98 in the name of Humanity. Unhappily they were easily moved to pity and of great sensibility. Now men of sensibility are irritable99 and subject to fits of fury. They were virtuous100; they had moral laws, that is to say they conceived certain narrowly defined moral obligations, and judged human actions not by their natural consequences but by abstract principles. Of all the vices101 which contribute to the undoing102 of a statesman, virtue103 is the most fatal; it leads to murder. To work effectively for the happiness of mankind, a man must be superior to all morals,[211] like the divine Julius. God, so ill-used for some time past, did not, on the whole, suffer excessively harsh treatment from these new men. He found protectors among them, and was adored under the name of the Supreme104 Being. One might even go so far as to say that terror created a diversion from philosophy and was profitable to the old demiurge, in that he appeared to represent order, public tranquillity105, and the security of person and property.
"While Liberty was coming to birth amid the storm, I lived at Auteuil, and visited Madame Helvetius, where freethinkers in every branch of intellectual activity were to be met with. Nothing could be rarer than a freethinker, even after Voltaire's day. A man who will face death without trembling dare not say anything out of the ordinary about morals. That very same respect for Humanity which prompts him to go forth to his death, makes him bow to public opinion. In those days I enjoyed listening to the talk of Volney, Cabanis, and Tracy. Disciples of the great Condillac, they regarded the senses as the origin of all our knowledge. They called themselves ideologists, were the most honourable107 people in the world, and grieved the vulgar minds by refusing them immortality108. For the majority of people, though they do not know what to do with this life, long for another that shall have no end. During the turmoil, our small philosophical[212] society was sometimes disturbed in the peaceful shades of Auteuil by patrols of patriots109. Condorcet, our great man, was an outlaw110. I myself was regarded as suspect by the friends of the people, who, in spite of my rustic111 appearance and my frieze112 coat, believed me to be an aristocrat113, and I confess that independence of thought is the proudest of all aristocracies.
"One evening while I was stealthily watching the dryads of Boulogne, who gleamed amid the leaves like the moon rising above the horizon, I was arrested as a suspect, and put in prison. It was a pure misunderstanding; but the Jacobins of those days, like the monks whose place they had usurped114, laid great stress on unity115 of obedience116. After the death of Madame Helvetius our society gathered together in the salon90 of Madame de Condorcet. Bonaparte did not disdain117 to chat with us sometimes.
"Recognizing him to be a great man, we thought him an ideologist106 like ourselves. Our influence in the land was considerable. We used it in his favour, and urged him towards the Imperial throne, thinking to display to the world a second Marcus Aurelius. We counted on him to establish universal peace; he did not fulfil our expectations, and we were wrong-headed enough to be wroth with him for our own mistake.
"Without any doubt he greatly surpassed all other men in quickness of intelligence, depth of dis[213]simulation, and capacity for action. What made him an accomplished118 ruler was that he lived entirely119 in the present moment, and had no thoughts for anything beyond the immediate120 and actual reality. His genius was far-reaching and agile121; his intelligence, vast in extent but common and vulgar in character, embraced humanity, but did not rise above it. He thought what every grenadier in the army thought; but he thought it with unprecedented122 force. He loved the game of chance, and it pleased him to tempt123 fortune by urging pigmies in their hundreds and thousands against each other. It was the game of a child as big as the world. He was too wily not to introduce old Iahveh into the game,—Iahveh, who was still powerful on earth, and who resembled him in his spirit of violence and domination. He threatened him, flattered him, caressed124 him, and intimidated125 him. He imprisoned126 his Vicar, of whom he demanded, with the knife at his throat, that rite127 of unction which, since the days of Saul of old, has bestowed128 might upon kings; he restored the worship of the demiurge, sang Te Deums to him, and made himself known through him as God of the earth, in small catechisms scattered129 broadcast throughout the Empire. They united their thunders, and a fine uproar130 they made.
"While Napoleon's amusements were throwing Europe into a turmoil, we congratulated ourselves on our wisdom, a little sad, withal, at seeing the era of[214] philosophy ushered131 in with massacre132, torture, and war. The worst is that the children of the century, fallen into the most distressing133 disorder96, formed the conception of a literary and picturesque134 Christianity, which betokens135 a degeneracy of mind really unbelievable, and finally fell into Romanticism. War and Romanticism, what terrible scourges136! And how pitiful to see these same people nursing a childish and savage137 love for muskets138 and drums! They did not understand that war, which trained the courage and founded the cities of barbarous and ignorant men, brings to the victor himself but ruin and misery139, and is nothing but a horrible and stupid crime when nations are united together by common bonds of art, science, and trade.
"Insane Europeans who plot to cut each others' throats, now that one and the same civilisation140 enfolds and unites them all!
"I renounced141 all converse142 with these madmen and withdrew to this village, where I devoted143 myself to gardening. The peaches in my orchard144 remind me of the sun-kissed skin of the M?nads. For mankind I have retained my old friendship, a little admiration145, and much pity, and I await, while cultivating this enclosure, that still distant day when the great Dionysus shall come, followed by his Fauns and his Bacchantes, to restore beauty and gladness to the world, and bring back the Golden Age. I shall fare joyously146 behind his car. And who knows if in that[215] day of triumph mankind will be there for us to see? Who knows whether their worn-out race will not have already fulfilled its destiny, and whether other beings will not rise upon the ashes and ruins of what once was man and his genius? Who knows if winged beings will not have taken possession of the terrestrial empire? Even then the work of the good demons will not be ended,—they will teach a winged race arts and the joy of life."
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1
eternity
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| n.不朽，来世；永恒，无穷 | |
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2
excavating
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| v.挖掘( excavate的现在分词 )；开凿；挖出；发掘 | |
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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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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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ineffable
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| adj.无法表达的，不可言喻的 | |
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6
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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forth
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| adv.向前；向外，往外 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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expiator
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| n.偿罪者，补偿者 | |
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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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demon
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| n.魔鬼，恶魔 | |
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orators
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| n.演说者，演讲家( orator的名词复数 ) | |
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cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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16
sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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comely
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| adj.漂亮的，合宜的 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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monk
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| n.和尚，僧侣，修道士 | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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renaissance
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| n.复活，复兴，文艺复兴 | |
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hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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inciting
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| 刺激的，煽动的 | |
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tormenting
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| 使痛苦的，使苦恼的 | |
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dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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mariner
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| n.水手号不载人航天探测器，海员，航海者 | |
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shipwreck
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| n.船舶失事，海难 | |
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loutish
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| adj.粗鲁的 | |
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brawler
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| 争吵者，打架者 | |
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abominable
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| adj.可厌的，令人憎恶的 | |
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maniac
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| n.精神癫狂的人；疯子 | |
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ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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longingly
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| adv. 渴望地 热望地 | |
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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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reigned
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| vi.当政，统治（reign的过去式形式） | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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frescoes
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| n.壁画( fresco的名词复数 )；温壁画技法，湿壁画 | |
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countless
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| adj.无数的，多得不计其数的 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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enamel
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| n.珐琅，搪瓷，瓷釉；(牙齿的)珐琅质 | |
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45
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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46
tapers
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| （长形物体的）逐渐变窄( taper的名词复数 )； 微弱的光； 极细的蜡烛 | |
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47
starry
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| adj.星光照耀的, 闪亮的 | |
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galaxies
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| 星系( galaxy的名词复数 )； 银河系； 一群（杰出或著名的人物） | |
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vaulted
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| adj.拱状的 | |
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swarms
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| 蜂群，一大群( swarm的名词复数 ) | |
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doorways
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| n.门口，门道( doorway的名词复数 ) | |
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52
spires
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| n.（教堂的） 塔尖，尖顶( spire的名词复数 ) | |
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53
touching
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| adj.动人的，使人感伤的 | |
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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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extirpating
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| v.消灭，灭绝( extirpate的现在分词 )；根除 | |
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hamper
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| vt.妨碍，束缚，限制；n.(有盖的)大篮子 | |
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mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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58
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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59
inflamed
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| adj.发炎的，红肿的v.（使）变红，发怒，过热( inflame的过去式和过去分词 ) | |
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dungeon
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| n.地牢，土牢 | |
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61
promptly
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| adv.及时地，敏捷地 | |
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62
groves
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| 树丛，小树林( grove的名词复数 ) | |
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63
charred
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| v.把…烧成炭( char的过去式)；烧焦 | |
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64
regaining
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| 复得( regain的现在分词 )； 赢回； 重回； 复至某地 | |
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65
vengeance
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| n.报复，报仇，复仇 | |
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66
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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67
relegated
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| v.使降级( relegate的过去式和过去分词 )；使降职；转移；把…归类 | |
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68
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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69
discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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70
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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71
atheistical
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| adj.无神论（者）的 | |
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72
divers
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| adj.不同的；种种的 | |
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73
agitate
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| vi.(for,against)煽动，鼓动；vt.搅动 | |
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74
turmoil
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| n.骚乱，混乱，动乱 | |
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75
confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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76
humiliate
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| v.使羞辱，使丢脸[同]disgrace | |
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77
controversy
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| n.争论，辩论，争吵 | |
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78
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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79
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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80
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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81
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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82
elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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83
monastery
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| n.修道院，僧院，寺院 | |
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84
nettles
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| n.荨麻( nettle的名词复数 ) | |
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85
wig
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| n.假发 | |
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86
cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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87
modish
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| adj.流行的，时髦的 | |
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88
promenades
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| n.人行道( promenade的名词复数 )；散步场所；闲逛v.兜风( promenade的第三人称单数 ) | |
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89
salons
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| n.（营业性质的）店( salon的名词复数 )；厅；沙龙（旧时在上流社会女主人家的例行聚会或聚会场所）；（大宅中的）客厅 | |
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90
salon
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| n.[法]沙龙；客厅；营业性的高级服务室 | |
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91
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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92
intelligibly
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| adv.可理解地，明了地，清晰地 | |
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93
exegesis
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| n.注释，解释 | |
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94
testament
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| n.遗嘱；证明 | |
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95
ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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96
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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97
perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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98
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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99
irritable
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| adj.急躁的；过敏的；易怒的 | |
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100
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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101
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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102
undoing
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| n.毁灭的原因，祸根；破坏，毁灭 | |
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103
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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104
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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105
tranquillity
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| n. 平静, 安静 | |
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106
ideologist
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| n.思想家 | |
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107
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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108
immortality
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| n.不死，不朽 | |
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109
patriots
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| 爱国者，爱国主义者( patriot的名词复数 ) | |
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110
outlaw
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| n.歹徒，亡命之徒；vt.宣布…为不合法 | |
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111
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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112
frieze
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| n.(墙上的)横饰带，雕带 | |
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113
aristocrat
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| n.贵族，有贵族气派的人，上层人物 | |
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114
usurped
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| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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115
unity
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| n.团结，联合，统一；和睦，协调 | |
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116
obedience
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| n.服从，顺从 | |
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117
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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118
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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119
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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120
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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121
agile
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| adj.敏捷的，灵活的 | |
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122
unprecedented
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| adj.无前例的，新奇的 | |
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123
tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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124
caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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125
intimidated
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| v.恐吓；威胁adj.害怕的；受到威胁的 | |
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126
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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127
rite
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| n.典礼，惯例，习俗 | |
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128
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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129
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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130
uproar
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| n.骚动，喧嚣，鼎沸 | |
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131
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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132
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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133
distressing
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| a.使人痛苦的 | |
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134
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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135
betokens
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| v.预示，表示( betoken的第三人称单数 ) | |
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136
scourges
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| 带来灾难的人或东西，祸害( scourge的名词复数 )； 鞭子 | |
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137
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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138
muskets
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| n.火枪，（尤指）滑膛枪( musket的名词复数 ) | |
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139
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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140
civilisation
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| n.文明，文化，开化，教化 | |
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141
renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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142
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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143
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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144
orchard
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| n.果园，果园里的全部果树，(美俚)棒球场 | |
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145
admiration
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| n.钦佩，赞美，羡慕 | |
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146
joyously
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| ad.快乐地, 高兴地 | |
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