"But these, in spite of careful dirt,
Are neither green nor sappy;
Half conscious of the garden squirt,
The Spendlings look unhappy."
OUT of the silence under the apple-trees the Professor spake. One leg thrust from the hammock netting kicked lazily at the blue. There was the crisp crunch2 of teeth in an apple core.
"Get out of this," said the Professor lazily. As it was on the banks of the Hughli, so on[Pg 181] the green borders of the Musquash and the Ohio—eternal unrest, and the insensate desire to go ahead. I was lapped in a very trance of peace. Even the apples brought no indigestion.
"G'long out of this and go to Niagara," said the Professor in jerks. "Spread the ink of description through the waters of the Horseshoe falls—buy a papoose from the tame wild Indian who lives at the Clifton House—take a fifty-cent ride on the Maid of the Mist—go over the falls in a tub."
"Seriously, is it worth the trouble? Everybody who has ever been within fifty miles of the falls has written his or her impressions. Everybody who has never seen the falls knows all about them, and—besides, I want some more apples. They're good in this place, ye big fat man," I quoted.
The Professor retired4 into his hammock for a while. Then he reappeared flushed with a[Pg 182] new thought. "If you want to see something quite new let's go to Chautauqua."
"What's that?"
"Well, it's a sort of institution. It's an educational idea, and it lives on the borders of a lake in New York State. I think you'll find it interesting; and I know it will show you a new side of American life."
In blank ignorance I consented. Everybody is anxious that I should see as many sides of American life as possible. Here in the East they demand of me what I thought of their West. I dare not answer that it is as far from their notions and motives5 as Hindustan from Hoboken—that the West, to this poor thinking, is an America which has no kinship with its neighbour. Therefore I congratulated them hypocritically upon "their West," and from their lips learn that there is yet another America, that of the South—alien and distinct. Into the third country, alas6! I shall not have time to penetrate7. The newspapers and the oratory8 of the day will tell you that all feeling between[Pg 183] the North and South is extinct. None the less the Northerner, outside his newspapers and public men, has a healthy contempt for the Southerner which the latter repays by what seems very like a deep-rooted aversion to the Northerner. I have learned now what the sentiments of the great American nation mean. The North speaks in the name of the country; the West is busy developing its own resources, and the Southerner skulks9 in his tents. His opinions do not count; but his girls are very beautiful.
So the Professor and I took a train and went to look at the educational idea. From sleepy, quiet little Musquash we rattled10 through the coal and iron districts of Pennsylvania, her coke ovens flaring11 into the night and her clamorous12 foundries waking the silence of the woods in which they lay. Twenty years hence woods and cornfields will be gone, and from Pittsburg to Shenango all will be smoky black as Bradford and Beverly: for each factory is drawing to itself a small town, and year by year the demand for rails increases. The Pro[Pg 184]fessor held forth13 on the labour question, his remarks being prompted by the sight of a train-load of Italians and Hungarians going home from mending a bridge.
"You recollect14 the Burmese," said he. "The American is like the Burman in one way. He won't do heavy manual labour. He knows too much. Consequently he imports the alien to be his hands—just as the Burman gets hold of the Madrassi. If he shuts down all labour immigration he will have to fill up his own dams, cut his cuttings and pile his own embankments. The American citizen won't like that. He is racially unfit to be a labourer in muttee. He can invent, buy, sell and design, but he cannot waste his time on earth-works. Iswaste, this great people will resume contract labour immigration the minute they find the aliens in their midst are not sufficient for the jobs in hand. If the alien gives them trouble they will shoot him."
"Yes, they will shoot him," I said, remembering how only two days before some Hungarians employed on a line near Musquash[Pg 185] had seen fit to strike and to roll down rocks on labourers hired to take their places, an amusement which caused the sheriff to open fire with a revolver and wound or kill (it really does not much matter which) two or three of them. Only a man who earns ten pence a day in sunny Italy knows how to howl for as many shillings in America.
The composition of the crowd in the cars began to attract my attention. There were very many women and a few clergymen. Where you shall find these two together, there also shall be a fad16, a hobby, a theory, or a mission.
"These people are going to Chautauqua," said the Professor. "It's a sort of open-air college—they call it—but you'll understand things better when you arrive." A grim twinkle in the back of his eye awakened17 all my fears.
"Can you get anything to drink there?"
"No."
"Are you allowed to smoke?"
"Ye-es, in certain places."
"Are we staying there over Sunday?"
[Pg 186]
"No." This very emphatically.
Feminine shrieks18 of welcome: "There's Sadie!" "Why, Maimie, is that yeou!" "Alf's in the smoker19. Did you bring the baby?" and a profligate20 expenditure21 of kisses between bonnet22 and bonnet told me we had struck a gathering23 place of the clans24. It was midnight. They swept us, this horde25 of clamouring women, into a Black Maria omnibus and a sumptuous26 hotel close to the borders of a lake—Lake Chautauqua. Morning showed as pleasant a place of summer pleasuring as ever I wish to see. Smooth-cut lawns of velvet27 grass, studded with tennis-courts, surrounded the hotel and ran down to the blue waters, which were dotted with rowboats. Young men in wonderful blazers, and maidens28 in more wonderful tennis costumes; women attired29 with all the extravagance of unthinking Chicago or the grace of Washington (which is Simla) filled the grounds, and the neat French nurses and exquisitely30 dressed little children ran about together. There was pickerel-fishing for such as enjoyed it; a bowling-alley, unlimited31 bath[Pg 187]ing and a toboggan, besides many other amusements, all winding32 up with a dance or a concert at night. Women dominated the sham33 medi?val hotel, rampaged about the passages, flirted36 in the corridors and chased unruly children off the tennis-courts. This place was called Lakewood. It is a pleasant place for the unregenerate.
"We go up the lake in a steamer to Chautauqua," said the Professor.
"But I want to stay here. This is what I understand and like."
"No, you don't. You must come along and be educated."
All the shores of the lake, which is eighteen miles long, are dotted with summer hotels, camps, boat-houses and pleasant places of rest. You go there with all your family to fish and to flirt35. There is no special beauty in the landscape of tame cultivated hills and decorous, woolly trees, but good taste and wealth have taken the place in hand, trimmed its borders and made it altogether delightful37.
The institution of Chautauqua is the largest[Pg 188] village on the lake. I can't hope to give you an idea of it, but try to imagine the Charlesville at Mussoorie magnified ten times and set down in the midst of hundreds of tiny little hill houses, each different from its neighbour, brightly painted and constructed of wood. Add something of the peace of dull Dalhousie, flavour with a tincture of missions and the old Polytechnic38, Cassell's Self Educator and a Monday pop, and spread the result out flat on the shores of Naini Tal Lake, which you will please transport to the Dun. But that does not half describe the idea. We watched it through a wicket gate, where we were furnished with a red ticket, price forty cents, and five dollars if you lost it. I naturally lost mine on the spot and was fined accordingly.
Once inside the grounds on the paths that serpentined39 round the myriad40 cottages I was lost in admiration41 of scores of pretty girls, most of them with little books under their arms, and a pretty air of seriousness on their faces. Then I stumbled upon an elaborately arranged mass of artificial hillocks surrounding a mud[Pg 189] puddle42 and a wormy streak43 of slime connecting it with another mud puddle. Little boulders44 topped with square pieces of putty were strewn over the hillocks—evidently with intention. When I hit my foot against one such boulder45 painted "Jericho," I demanded information in aggrieved46 tones.
"Hsh!" said the Professor. "It's a model of Palestine—the Holy Land—done to scale and all that, you know."
Two young people were flirting47 on the top of the highest mountain overlooking Jerusalem; the mud puddles48 were meant for the Dead Sea and the Sea of Galilee, and the twisting gutter49 was the Jordan. A small boy sat on the city "Safed" and cast his line into Chautauqua Lake. On the whole it did not impress me. The hotel was filled with women, and a large blackboard in the main hall set forth the exercises for the day. It seemed that Chautauqua was a sort of educational syndicate, cum hotel, cum (very mild) Rosherville. There were annually50 classes of young women and young men who studied in the little cot[Pg 190]tages for two or three months in the year and went away to self-educate themselves. There were other classes who learned things by correspondence, and yet other classes made up the teachers. All these delights I had missed, but had arrived just in time for a sort of debauch51 of lectures which concluded the three months' education. The syndicate in control had hired various lecturers whose names would draw audiences, and these men were lecturing about the labour problem, the servant-girl question, the artistic52 and political aspect of Greek life, the Pope in the Middle Ages and similar subjects, in all of which young women do naturally take deep delight. Professor Mahaffy (what the devil was he doing in that gallery?) was the Greek art side man, and a Dr. Gunsaulus handled the Pope. The latter I loved forthwith. He had been to some gathering on much the same lines as the Chautauqua one, and had there been detected, in the open daylight, smoking a cigar. One whole lighted cigar. Then his congregation or his class, or the mothers of both of them, wished to know[Pg 191] whether this was the sort of conduct for a man professing53 temperance. I have not heard Dr. Gunsaulus lecture, but he must be a good man. Professor Mahaffy was enjoying himself. I sat close to him at tiffin and heard him arguing with an American professor as to the merits of the American Constitution. Both men spoke54 that the table might get the benefit of their wisdom, whence I argued that even eminent55 professors are eminently56 human.
"Now, for goodness' sake, behave yourself," said the Professor. "You are not to ask the whereabouts of a bar. You are not to laugh at anything you see, and you are not to go away and deride57 this Institution."
Remember that advice. But I was virtuous58 throughout, and my virtue59 brought its own reward. The parlour of the hotel was full of committees of women; some of them were Methodist Episcopalians, some were Congregationalists, and some were United Presbyterians; and some were faith healers and Christian60 Scientists, and all trotted61 about with notebooks in their hands and the expression of[Pg 192] Atlas62 on their faces. They were connected with missions to the heathen, and so forth, and their deliberations appeared to be controlled by a male missionary63. The Professor introduced me to one of them as their friend from India.
"Indeed," said she; "and of what denomination64 are you?"
"I—I live in India," I murmured.
"You are a missionary, then?"
I had obeyed the Professor's orders all too well. "I am not a missionary," I said, with, I trust, a decent amount of regret in my tones. She dropped me and I went to find the Professor, who had cowardly deserted65 me, and I think was laughing on the balcony. It is very hard to persuade a denominational American that a man from India is not a missionary. The home-returned preachers very naturally convey the impression that India is inhabited solely66 by missionaries67.
I heard some of them talking and saw how, all unconsciously, they were hinting the thing which was not. But prejudice governs me[Pg 193] against my will. When a woman looks you in the face and pities you for having to associate with "heathen" and "idolaters"—Sikh Sirdar of the north, if you please, Mahommedan gentlemen and the simple-minded Jat of the Punjab—what can you do?
The Professor took me out to see the sights, and lest I should be further treated as a denominational missionary I wrapped myself in tobacco smoke. This ensures respectful treatment at Chautauqua. An amphitheatre capable of seating five thousand people is the centre-point of the show. Here the lecturers lecture and the concerts are held, and from here the avenues start. Each cottage is decorated according to the taste of the owner, and is full of girls. The verandahs are alive with them; they fill the sinuous68 walks; they hurry from lecture to lecture, hatless, and three under one sunshade; they retail69 little confidences walking arm-in-arm; they giggle70 for all the world like uneducated maidens, and they walk about and row on the lake with their very young men. The lectures are arranged to suit[Pg 194] all tastes. I got hold of one called "The Eschatology of Our Saviour71." It set itself to prove the length, breadth and temperature of Hell from information garnered72 from the New Testament73. I read it in the sunshine under the trees, with these hundreds of pretty maidens pretending to be busy all round; and it did not seem to match the landscape. Then I studied the faces of the crowd. One-quarter were old and worn; the balance were young, innocent, charming and frivolous74. I wondered how much they really knew or cared for the art side of Greek life, or the Pope in the Middle Ages; and how much for the young men who walked with them. Also what their ideas of Hell might be. We entered a place called a museum (all the shows here are of an improving tendency), which had evidently been brought together by feminine hands, so jumbled75 were the exhibits. There was a facsimile of the Rosetta stone, with some printed popular information; an Egyptian camel saddle, miscellaneous truck from the Holy Land, another model of the same, photographs of Rome,[Pg 195] badly-blotched drawings of volcanic76 phenomena77, the head of the pike that John Brown took to Harper's Ferry that time his soul went marching on, casts of doubtful value, and views of Chautauqua, all bundled together without the faintest attempt at arrangement, and all very badly labelled.
It was the apotheosis79 of Popular Information. I told the Professor so, and he said I was an ass15, which didn't affect the statement in the least. I have seen museums like Chautauqua before, and well I know what they mean. If you do not understand, read the first part of Aurora80 Leigh. Lectures on the Chautauqua stamp I have heard before. People don't get educated that way. They must dig for it, and cry for it, and sit up o' nights for it; and when they have got it they must call it by another name or their struggle is of no avail. You can get a degree from this Lawn Tennis Tabernacle of all the arts and sciences at Chautauqua. Mercifully the students are women-folk, and if they marry the degree is forgotten, and if they become school-teachers[Pg 196] they can only instruct young America in the art of mispronouncing his own language. And yet so great is the perversity81 of the American girl that she can, scorning tennis and the allurements82 of boating, work herself nearly to death over the skittles of arch?ology and foreign tongues, to the sorrow of all her friends.
Late that evening the contemptuous courtesy of the hotel allotted83 me a room in a cottage of quarter-inch planking, destitute84 of the most essential articles of toilette furniture. Ten shillings a day was the price of this shelter, for Chautauqua is a paying institution. I heard the Professor next door banging about like a big jack-rabbit in a very small packing-case. Presently he entered, holding between disgusted finger and thumb the butt85 end of a candle, his only light, and this in a house that would burn quicker than cardboard if once lighted.
"Isn't it shameful86? Isn't it atrocious? A dak bungalow87 khansamah wouldn't dare to give me a raw candle to go to bed by. I say,[Pg 197] when you describe this hole rend88 them to pieces. A candle stump89! Give it 'em hot."
You will remember the Professor's advice to me not long ago. "'Fessor," said I loftily (my own room was a windowless dog-kennel), "this is unseemly. We are now in the most civilised country on earth, enjoying the advantages of an Institootion which is the flower of the civilisation90 of the nineteenth century; and yet you kick up a fuss over being obliged to go to bed by the stump of a candle! Think of the Pope in the Middle Ages. Reflect on the art side of Greek life. Remember the Sabbath day to keep it holy, and get out of this. You're filling two-thirds of my room."
Apropos91 of Sabbath, I have come across some lovely reading which it grieves me that I have not preserved. Chautauqua, you must know, shuts down on Sundays. With awful severity an eminent clergyman has been writing to the papers about the beauties of the system. The stalls that dispense92 terrible drinks of Moxie, typhoidal milk-shakes and sulphuric-[Pg 198]acid-on-lime-bred soda-water are stopped; boating is forbidden; no steamer calls at the jetty, and the nearest railway station is three miles off, and you can't hire a conveyance93; the barbers must not shave you, and no milkman or butcher goes his rounds. The reverend gentleman enjoys this (he must wear a beard). I forget his exact words, but they run: "And thus, thank God, no one can supply himself on the Lord's day with the luxuries or conveniences that he has neglected to procure94 on Saturday." Of course, if you happen to linger inside the wicket gate—verily Chautauqua is a close preserve—over Sunday, you must bow gracefully95 to the rules of the place. But what are you to do with this frame of mind? The owner of it would send missions to convert the "heathen," or would convert you at ten minutes' notice; and yet if you called him a heathen and an idolater he would probably be very much offended.
Oh, my friends, I have been to one source of the river of missionary enterprise, and the waters thereof are bitter—bitter as hate, narrow[Pg 199] as the grave! Not now do I wonder that the missionary in the East is at times, to our thinking, a little intolerant towards beliefs he cannot understand and people he does not appreciate. Rather it is a mystery to me that these delegates of an imperious ecclesiasticism have not a hundred times ere this provoked murder and fire among our wards96. If they were true to the iron teachings of Centreville or Petumna or Chunkhaven, when they came they would have done so. For Centreville or Smithson or Squeehawken teach the only true creeds97 in all the world, and to err78 from their tenets, as laid down by the bishops98 and the elders, is damnation. How it may be in England at the centres of supply I cannot tell, but shall presently learn. Here in America I am afraid of these grim men of the denominations99, who know so intimately the will of the Lord and enforce it to the uttermost. Left to themselves they would prayerfully, in all good faith and sincerity100, slide gradually, ere a hundred years, from the mental inquisitions which they now work with some success to an institootion—be[Pg 200] sure it would be an "institootion" with a journal of its own—not far different from what the Torquemada ruled aforetime. Does this seem extravagant101? I have watched the expression on the men's faces when they told me that they would rather see their son or daughter dead at their feet than doing such and such things—trampling on the grass on a Sunday, or something equally heinous—and I was grateful that the law of men stood between me and their interpretation102 of the law of God. They would assuredly slay103 the body for the soul's sake and account it righteousness. And this would befall not in the next generation, perhaps, but in the next, for the very look I saw in a Eusufzai's face at Peshawar when he turned and spat104 in my tracks I have seen this day at Chautauqua in the face of a preacher. The will was there, but not the power.
The Professor went up the lake on a visit, taking my ticket of admission with him, and I found a child, aged34 seven, fishing with a worm and pin, and spent the rest of the afternoon in his company. He was a delightful[Pg 201] young citizen, full of information and apparently105 ignorant of denominations. We caught sun fish and catfish106 and pickerel together.
The trouble began when I attempted to escape through the wicket on the jetty and let the creeds fight it out among themselves. Without that ticket I could not go, unless I paid five dollars. That was the rule to prevent people cheating.
"You see," quoth a man in charge, "you've no idea of the meanness of these people. Why, there was a lady this season—a prominent member of the Baptist connection—we know, but we can't prove it that she had two of her hired girls in a cellar when the grounds were being canvassed107 for the annual poll-tax of five dollars a head. So she saved ten dollars. We can't be too careful with this crowd. You've got to produce that ticket as a proof that you haven't been living in the grounds for weeks and weeks."
"For weeks and weeks!" The blue went out of the sky as he said it. "But I wouldn't stay[Pg 202] here for one week if I could help it," I answered.
"No more would I," he said earnestly.
Returned the Professor in a steamer, and him I basely left to make explanations about that ticket, while I returned to Lakewood—the nice hotel without any regulations. I feared that I should be kept in those terrible grounds for the rest of my life.
And it turned out an hour later that the same fear lay upon the Professor also. He arrived heated but exultant108, having baffled the combined forces of all the denominations and recovered the five-dollar deposit. "I wouldn't go inside those gates for anything," he said. "I waited on the jetty. What do you think of it all?"
"It has shown me a new side of American life," I responded. "I never want to see it again—and I'm awfully109 sorry for the girls who take it seriously. I suppose the bulk of them don't. They just have a good time. But it would be better——"
"How?"
[Pg 203]
"If they all got married instead of pumping up interest in a bric-à-brac museum and advertised lectures, and having their names in the papers. One never gets to believe in the proper destiny of woman until one sees a thousand of 'em doing something different. I don't like Chautauqua. There's something wrong with it, and I haven't time to find out where. But it is wrong."
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1
confession
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| n.自白，供认，承认 | |
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crunch
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| n.关键时刻；艰难局面；v.发出碎裂声 | |
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3
grunted
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| （猪等）作呼噜声( grunt的过去式和过去分词 )； （指人）发出类似的哼声； 咕哝着说 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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oratory
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| n.演讲术；词藻华丽的言辞 | |
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skulks
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| v.潜伏，偷偷摸摸地走动，鬼鬼祟祟地活动( skulk的第三人称单数 ) | |
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rattled
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| 慌乱的，恼火的 | |
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flaring
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| a.火焰摇曳的，过份艳丽的 | |
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clamorous
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| adj.吵闹的，喧哗的 | |
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forth
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| adv.向前；向外，往外 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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fad
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| n.时尚；一时流行的狂热；一时的爱好 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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shrieks
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| n.尖叫声( shriek的名词复数 )v.尖叫( shriek的第三人称单数 ) | |
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smoker
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| n.吸烟者，吸烟车厢，吸烟室 | |
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profligate
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expenditure
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| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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bonnet
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| n.无边女帽；童帽 | |
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gathering
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| n.集会，聚会，聚集 | |
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clans
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| 宗族( clan的名词复数 )； 氏族； 庞大的家族； 宗派 | |
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horde
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sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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exquisitely
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unlimited
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winding
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sham
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aged
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flirt
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| v.调情，挑逗，调戏；n.调情者，卖俏者 | |
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flirted
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delightful
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| adj.令人高兴的，使人快乐的 | |
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polytechnic
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| adj.各种工艺的，综合技术的；n.工艺(专科)学校；理工(专科)学校 | |
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serpentined
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| v.像蛇般蜷曲的，蜿蜒的( serpentine的过去式和过去分词 ) | |
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myriad
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| adj.无数的；n.无数，极大数量 | |
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41
admiration
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| n.钦佩，赞美，羡慕 | |
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42
puddle
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| n.(雨)水坑，泥潭 | |
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43
streak
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| n.条理，斑纹，倾向，少许，痕迹；v.加条纹，变成条纹，奔驰，快速移动 | |
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44
boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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45
boulder
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| n.巨砾；卵石，圆石 | |
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46
aggrieved
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| adj.愤愤不平的，受委屈的；悲痛的；（在合法权利方面）受侵害的v.令委屈，令苦恼，侵害( aggrieve的过去式)；令委屈，令苦恼，侵害( aggrieve的过去式和过去分词) | |
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47
flirting
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| v.调情，打情骂俏( flirt的现在分词 ) | |
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48
puddles
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| n.水坑， （尤指道路上的）雨水坑( puddle的名词复数 ) | |
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49
gutter
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| n.沟，街沟，水槽，檐槽，贫民窟 | |
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50
annually
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| adv.一年一次，每年 | |
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51
debauch
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| v.使堕落，放纵 | |
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52
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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54
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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55
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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56
eminently
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| adv.突出地；显著地；不寻常地 | |
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57
deride
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| v.嘲弄，愚弄 | |
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58
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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59
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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61
trotted
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| 小跑，急走( trot的过去分词 )； 匆匆忙忙地走 | |
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atlas
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| n.地图册，图表集 | |
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63
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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solely
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| adv.仅仅，唯一地 | |
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67
missionaries
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| n.传教士( missionary的名词复数 ) | |
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sinuous
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| adj.蜿蜒的，迂回的 | |
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retail
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| v./n.零售；adv.以零售价格 | |
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giggle
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| n.痴笑，咯咯地笑；v.咯咯地笑着说 | |
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saviour
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| n.拯救者，救星 | |
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garnered
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| v.收集并（通常）贮藏（某物），取得，获得( garner的过去式和过去分词 ) | |
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73
testament
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| n.遗嘱；证明 | |
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74
frivolous
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| adj.轻薄的；轻率的 | |
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jumbled
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| adj.混乱的；杂乱的 | |
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volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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phenomena
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| n.现象 | |
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78
err
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| vi.犯错误，出差错 | |
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79
apotheosis
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| n.神圣之理想；美化；颂扬 | |
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80
aurora
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| n.极光 | |
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81
perversity
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| n.任性；刚愎自用 | |
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82
allurements
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| n.诱惑( allurement的名词复数 )；吸引；诱惑物；有诱惑力的事物 | |
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83
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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84
destitute
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| adj.缺乏的；穷困的 | |
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85
butt
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| n.笑柄；烟蒂；枪托；臀部；v.用头撞或顶 | |
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86
shameful
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| adj.可耻的，不道德的 | |
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87
bungalow
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| n.平房，周围有阳台的木造小平房 | |
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88
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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stump
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| n.残株，烟蒂，讲演台；v.砍断，蹒跚而走 | |
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90
civilisation
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| n.文明，文化，开化，教化 | |
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91
apropos
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| adv.恰好地；adj.恰当的；关于 | |
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92
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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93
conveyance
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| n.(不动产等的)转让，让与；转让证书；传送；运送；表达；（正）运输工具 | |
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94
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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95
gracefully
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| ad.大大方方地；优美地 | |
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96
wards
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| 区( ward的名词复数 )； 病房； 受监护的未成年者； 被人照顾或控制的状态 | |
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97
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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98
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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99
denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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100
sincerity
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| n.真诚，诚意；真实 | |
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101
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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102
interpretation
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| n.解释，说明，描述；艺术处理 | |
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103
slay
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| v.杀死，宰杀，杀戮 | |
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104
spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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105
apparently
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| adv.显然地；表面上，似乎 | |
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106
catfish
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| n.鲶鱼 | |
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107
canvassed
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| v.（在政治方面）游说( canvass的过去式和过去分词 )；调查（如选举前选民的）意见；为讨论而提出（意见等）；详细检查 | |
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108
exultant
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| adj.欢腾的，狂欢的，大喜的 | |
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109
awfully
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| adv.可怕地，非常地，极端地 | |
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