Towards five o’clock of the afternoon of the first day of May, they wended their way, as was their custom, through the northern door, closed to the public, where Commendatore Boni, who superintended the excavations4, welcomed them with quiet amenity5, and led them to the threshold of his house of wood nestling in the shadow of laurel bushes, privet hedges and cytisus, and rising above the vast trench6, dug down to the depth of the ancient Forum, in the cattle market of pontifical7 Rome.
Here, they pause awhile, and look about them.
Facing them rise the truncated8 shafts9 of the Column? Honorari?, and where stood the Basilica of Julia, the eye rested on what bore the semblance10 of a huge draughts11-board and its draughts. Further south, the three columns of the Temple of the Dioscuri cleave13 the azure14 of the skies with their blue-tinted volutes. On their right, surmounting15 the dilapidated Arch of Septimus Severus, the tall columns of the Temple of Saturn16, the dwellings18 of Christian20 Rome, and the Women’s Hospital display in tiers, their facings yellower and muddier than the waters of the Tiber. To their left stands the Palatine flanked by huge red arches and crowned with evergreen22 oaks. At their feet, from hill to hill, among the flagstones of the Via Sacra, narrow as a village street, spring from the earth an agglomeration23 of brick walls and marble foundations, the remains24 of buildings which dotted the Forum in the days of Rome’s strength. Trefoil, oats, and the grasses of the field which the wind has sown on their lowered tops, have covered them with a rustic25 roof illumined by the crimson26 poppies. A mass of débris, of crumbling27 entablatures, a multitude of pillars and altars, an entanglement28 of steps and enclosing walls: all this indeed not stunted29 but of a serried30 vastness and within limits.
Nicole Langelier was doubtless reviewing in his mind the host of monuments confined in this famed space:
“These edifices31 of wise proportions and moderate dimensions,” he remarked, “were separated from one another by narrow streets full of shade. Here ran the vicoli beloved in countries where the sun shines, while the generous descendants of Remus, on their return from hearing public speakers, found, along the walls of the temples, cool yet foul-smelling corners, whence the rinds of water-melons and castaway shells were never swept away, and where they could eat and enjoy their siesta32. The shops skirting the square must certainly have emitted the pungent33 odour of onions, wine, fried meats, and cheese. The butchers’ stalls were laden34 with meats, to the delectation of the hardy35 citizens, and it was from one of those butchers that Virginius snatched the knife with which he killed his daughter. There also were doubtless jewellers and vendors36 of little domestic tutelary37 deities38, protectors of the hearth39, the ox-stall, and the garden. The citizens’ necessaries of life were all centred in this spot. The market and the shops, the basilicas, i.e., the commercial Exchanges and the civil tribunals; the Curia, that municipal council which became the administrative40 power of the universe; the prisons, whose vaults41 emitted their much dreaded42 and fetid effluvia, and the temples, the altars, of the highest necessity to the Italians who have ever some thing to beg of the celestial43 powers.
“Here it was, lastly, that during a long roll of centuries were accomplished44 the vulgar or strange deeds, almost ever flat and dull, oftentimes odious45 and ridiculous, at times generous, the agglomeration of which constitutes the august life of a people.”
“What is it that one sees, in the centre of the square, fronting the commemorative pedestals?” inquired M. Goubin, who, primed with an eye-glass, had noticed a new feature in the ancient Forum, and was thirsting for information concerning it.
Joséphin Leclerc obligingly answered him that they were the foundations of the recently unearthed46 colossal47 statue of Domitian.
Thereupon he pointed48 out, one after the other, the monuments laid bare by Giacomo Boni in the course of his five years’ fruitful excavations: the fountain and the well of Juturna, under the Palatine Hill; the altar erected49 on the site of C?sar’s funeral pile, the base of which spread itself at their feet, opposite the Rostra; the archaic50 stele51 and the legendary52 tomb of Romulus over which lies the black marble slab53 of the Comitium; and again, the Lacus Curtius.
The sun, which had set behind the Capitol, was striking with its last shafts the triumphal arch of Titus on the towering Velia. The heavens, where to the West the pearl-white moon floated, remained as blue as at midday. An even, peaceful, and clear shadow spread itself over the silent Forum. The bronzed navvies were delving55 this field of stones, while, pursuing the work of the ancient Kings, their comrades turned the crank of a well, for the purpose of drawing the water which still forms the bed where slumbered56, in the days of pious57 Numa, the reed-fringed Velabrum.
They were performing their task methodically and with vigilance. Hippolyte Dufresne, who had for several months been a witness of their assiduous labour, of their intelligence and of their prompt obedience58 to orders, inquired of the director of the excavations how it was that he obtained such yeoman’s work from his labourers.
“By leading their life,” replied Giacomo Boni. “Together with them do I turn over the soil; I impart to them what we are together seeking for, and I impress on their minds the beauty of our common work. They feel an interest in an enterprise the grandeur59 of which they apprehend60 but vaguely61. I have seen their faces pale with enthusiasm when unearthing62 the tomb of Romulus. I am their everyday comrade, and if one of them falls ill, I take a seat at his bedside. I place as great faith in them as they do in me. And so it is that I boast of faithful workmen.”
“Boni, my dear Boni,” exclaimed Joséphin Leclerc, “you know full well that I admire your labours, and that your grand discoveries fill me with emotion, and yet, allow me to say so, I regret the days when flocks grazed over the entombed Forum. A white ox, from whose massive head branched horns widely apart, chewed the cud in the unploughed field; a hind54 dozed63 at the foot of a tall column which sprang from the sward, and one mused64: Here was debated the fate of the world. The Forum has been lost to poets and lovers from the day that it ceased to be the Campo Formio.”
Jean Boilly dwelt on the value of these excavations, so methodically carried out, as a contribution towards a knowledge of the past. Then, the conversation having drifted towards the philosophy of the history of Rome:
“The Latins,” he remarked, “displayed reason even in the matter of their religion. Their gods were commonplace and vulgar, but full of common sense and occasionally generous. If a comparison be drawn65 between this Roman Pantheon composed of soldiers, magistrates66, virgins67, and matrons and the deviltries painted on the walls of Etruscan tombs, reason and madness will be found in juxtaposition68. The infernal scenes depicted69 in the mortuary chambers70 of Corneto represent the monstrous71 creations of ignorance and fear. They seem to us as grotesque72 as Orcagna’s Day of Judgment73 in Santa Maria Novella at Florence, and the Dantesque Hell of the Campo Santo of Pisa, whereas the Latin Pantheon reflects for ever the image of a well-organised society. The gods of the Romans were like themselves, industrious74 and good citizens. They were useful deities, each one having its proper function. The very nymphs held civil and political offices.
“Look at Juturna, whose altar at the foot of the Palatine we have so frequently contemplated75. She did not seem fated by her birth, her adventures, and her misfortunes to occupy a permanent post in the city of Romulus. An incensed76 Rutula, beloved by Jupiter, who rewarded her with immortality77, when King Turnus fell by the hand of ?neas, as decreed by the Fates, she flung herself into the Tiber, to escape thus from the light of day, since it was denied her to perish with her royal brother. Long did the shepherds of Latium tell the story of the living nymph’s lamentations from the depths of the river. In later years, the villagers of rural Rome, when looking down at night-time over the bank, imagined that they could see her by the moon’s rays, lurking79 in her glaucous garments among the rushes. The Romans, however, did not leave her to the idle contemplation of her sorrows. They promptly80 conceived the idea of allotting81 to her an important duty, and entrusted82 her with the custody83 of their fountains, converting her into a municipal goddess. And so it is with all their divinities. The Dioscuri, whose temple lives in its beautiful ruins, the Dioscuri, the brothers of Helen, the sparkling Gemini, were put to good use by the Romans, as messengers of the State. The Dioscuri it was, who, mounted on a white charger, brought to Rome the news of the victory of Lake Regillus.
“The Italians asked of their gods only temporal and substantial benefits. In this respect, notwithstanding the Asiatic fears which have invaded Europe, their religious sentiment has not changed. That which they formally demanded from their gods and their genii, they nowadays expect from the Madonna and the Saints. Every parish possesses its Beatified patron, to whom requests are preferred just as in the case of a Deputy. There are Saints for the vine, for cereals, for cattle, for the colic, and for toothache. Latin imagination has repeopled Heaven with a multitude of living bodies, and has converted Judaic monotheism into a new polytheism. It has enlivened the Gospels with a copious85 mythology86; it has re-established a familiar intercourse87 between the divine and the terrestrial worlds. The peasantry demand miracles of their protecting Saints, and hurl88 invectives at them if the miracle is slow of manifestation89. The peasant who has in vain solicited90 a favour of the Bambino, returns to the chapel92, and addressing on this occasion the Incoronata herself, exclaims:
“‘I am not speaking to you, you whoreson, but to your sainted mother.’
“The women make the Madre di Dio a confidant of their love affairs. They believe with some show of reason that being a woman she understands, and that there is no need to be on a footing of delicacy93 with her. They have no fear of going too far—a proof of their piety94. Hence we must view with admiration95 the prayer which a fine lass of the Genoese Riviera addressed to the Madonna: ‘Holy Mother of God, who didst conceive without sin, grant me the grace of sinning without conceiving.’”
Nicole Langelier here remarked that the religion of the Romans lent itself to the evolution of Rome’s policy.
“Bearing the stamp of a distinctly national character,” he said, “it was, for all that, capable of penetrating96 the minds of foreign nations, and of winning them over by its sociable97 and tolerant spirit. It was an administrative religion propagating itself without effort together with the rest of the administration.”
“They loved not war for itself,” was Jean Boilly’s rejoinder. “They were far too reasonable for that. That military service was to them a hardship is revealed by certain signs. Monsieur Michel Bréal tells you that the word which primarily expressed the equipment of the soldier, ?rumna, subsequently assumed the general meaning of lassitude, need, trouble, hardship, toil99, pain, and distress100. Those peasants were just as other peasants. They entered the ranks merely because compelled and forced thereto. Their very leaders, the wealthy proprietors101, waged war neither for pleasure nor for glory. Previous to entering on a campaign, they consulted their interests twenty times over, and carefully computed103 the chances.”
“True,” said M. Goubin, “but their circumstances and the state of the world compelled them ever to be in arms. Thus it is that they carried civilisation104 to the far ends of the known world. War is above all an instrument of progress.”
“The Latins,” resumed Jean Boilly, “were agriculturists who waged agriculturists’ wars. Their ambitions were ever agricultural. They exacted of the vanquished105, not money, but soil, the whole or part of the territory of the subjugated106 confederation, generally speaking one-third, out of friendship, as they said, and because they were moderate in their desires. The farmer came and drove his plough over the spot where the legionary had a short while ago planted his pike. The tiller of the soil confirmed the soldier’s conquests. Admirable soldiers, doubtless, well disciplined, patient, and brave, who fought and who were sometimes beaten just like any others; yet still more admirable peasants. If wonder is felt at their having conquered so many lands, still more is it to be wondered at that they should have kept them. The marvel107 of it is that in spite of the many battles they lost, these stubborn peasants never yielded an acre of soil, so to speak.”
While this discussion was proceeding108, Giacomo Boni was gazing with a hostile eye at the tall brick house standing84 to the north of the Forum on top of several layers of ancient substructures.
“We are about,” he said, “to explore the Curia Julia. We shall soon, I hope, be in a position to break up the sordid109 building which covers its remains. It will not cost the State much to purchase it for the spade’s work. Buried under nine mètres of soil on which stands the Convent of S. Adriano lie the flagstones of Diocletian, who restored the Curia for the last time. We shall surely find among the rubbish a number of the marble tables on which the laws were engraved110. It is a matter of interest to Rome, to Italy, nay111 to the whole world, that the last vestiges112 of the Roman Senate should see the light of day.”
Thereupon he invited his friends into his hut, as hospitable113 and rustic a one as that of Evander.
It constituted a single room wherein stood a deal table laden with black potteries114 and shapeless fragments giving out an earthy smell.
“Prehistorical treasures!” sighed Joséphin Leclerc. “And so, my good Giacomo Boni, not content with seeking in the Forum the monuments of the Emperors, those of the Republic, and those of the Kings, you must fain sink down into the soil which bore flora116 and fauna117 that have vanished, drive your spade into the quaternary, and the tertiary, penetrate118 the pliocene, the miocene, and the eocene; from Latin arch?ology you wander to prehistoric115 arch?ology and to pal21?ontology. The salons119 are expressing alarm at the depths to which you are venturing. Countess Pasolini would like to know where you intend to stop, and you are represented in a little satirical sheet as coming out at the Antipodes, breathing the words: Adesso va bene!”
Boni seemed not to have heard.
He was examining with deep attention a clay vessel120 still damp and covered with ooze121. His pale blue expressive122 eyes darkened while critically examining this humble123 work of man for some unrevealed trace of a mysterious past, but resumed their natural hue124 as the Commendatore’s mind wandered off into a reverie.
“These remains which you have before you,” he presently remarked, “these roughly hewn little wooden sarcophagi and these cinerary urns91 of black pottery125 and of house-like shape containing calcined bones were gathered under the Temple of Faustina, on the north-west side of the Forum.
“Black urns containing ashes, and skeletons resting in their coffins126 as if in a bed, are here to be met with side by side. The funeral rites128 of the Greeks and the Romans included both those of burial and of cremation129. Over the whole of Europe, in prehistoric days, the two customs were simultaneously130 observed, in the same city and in the same tribe. Does this dual131 fashion of sepulture correspond with the ideals of two races? I am inclined to believe so.”
Picking up, with reverential and almost ritual gesture, an urn17 shaped like a dwelling19 and containing a small quantity of ashes, he went on:
“The men who in immemorial times gave this form to clay, believed that the soul, being attached to the bones and the ashes, had need of a dwelling, but that it did not require a very large house wherein to live the abridged132 life of the dead. These men were of a noble race which came from Asia. The one whose light ashes I now hold lived before the days of Evander and of the shepherd Faustulus.”
Then, making use of the phraseology of the ancients, he added:
“Those were the days when King Vitulus, King Calf133 as we should say, held peaceful sway over this country so pregnant with glory. Monotonous134 pastoral times reigned135 over the Ausonian plain. These men were, however, neither ignorant nor boorish136. Much priceless knowledge had come to them from their forefathers137. Both the ship and the oar12 were known to them. They practised the art of subjecting oxen to the yoke138 and of harnessing them to the pole. They kindled140 at will the divine flame. They gathered salt, wrought141 in gold, kneaded and baked vases of clay. Probably too they began to till the soil. They do say that the Latin shepherds became agricultural labourers in the fabled142 days of the Calf. They cultivated millet143, wheat, and spelt. They stitched skins together with needles of bone. They wove and perchance made wool false to its whiteness by dyeing it various colours. By the phases of the moon did they measure time. They gazed upon the heavens but to discover in them what was in the world below. They saw in them the greyhound who watches for Diospiter the shepherd who tends the starry144 flock. The prolific145 clouds were to them the Sun’s cattle, the cows supplying milk to the cerulean countryside. They worshipped the heavens as their Father, and the Earth as their Mother. At eventide, they heard the chariots of the gods, like themselves migratory146, roll along the mountain roads with their ponderous147 wheels. They enjoyed the light of day and pondered with sadness over the life of the souls in the Kingdom of Shadows.
“We know that these massive-headed Aryans were fair, since their gods, made to their own image, were fair. Indra had locks like ears of wheat and a beard as tawny148 as the tiger’s coat. The Greeks conceived the immortal78 gods with blue or glaucous eyes, and a head of golden hair. The goddess Roma was flava et candida:
“Were it possible to make a whole out of these calcined bony fragments, the result would be pure Aryan forms. In those massive and vigorous skulls149, in those heads as square as the primary Rome which their sons were to build, you would recognise the ancestors of the patricians150 of the Commonwealth151, the long flourishing stock which produced tribunes of the people, pontiffs, and consuls152; you would be handling the magnificent mould of the robust153 brains which constructed religion, the family, the army, and the public laws of the most strongly organised city that ever existed.”
Gently placing the bit of pottery on the rustic table, Giacomo Boni bends over a coffin127 the size of a cradle, a coffin dug out of the trunk of an oak, and similar in shape to the early canoes of man. He lifts up the thin covering of bark and sap-wood forming the lid of that funeral wherry, and brings to light bones as frail154 as a bird’s skeleton. Of the body, there hardly remains the spinal155 column, and it would bear resemblance to one of the lowest of vertebrata, such as a big saurian, did not the fullness of the forehead reveal man. Coloured beads156, which have become detached from a necklace, are scattered157 over these bones browned with age, washed by subterraneous waters, and exhumed158 from clayey soil.
“Look!” says Boni, “at this little boy who was not given the honours of cremation, but buried, and returned as a whole to the earth whence he sprung. He is not a son of headmen, nor a noble inheritor of the traits of a fair race. He belongs to the race indigenous159 to the Mediterranean160, the race which became the Roman plebs, and which supplies Italy to the present day with subtile lawyers and calculating individuals. He was born in the Palatine City of the Seven Hills, in days seen dimly through the mist of heroic fables161. It is a Romulean boy. In those days, the Valley of the Seven Hills was a morass162, and the slopes of the Palatine were covered with reed-thatched huts only. A tiny lance was placed on the coffin to show that the child was a male. He was barely four years old when he fell asleep in death. Then his mother clothed him with a beautiful tunic163 clasped at the neck, around which she fastened a string of beads. The kinsmen164 did not begrudge165 him their offerings. They deposited on his tomb, in urns of black earthenware166, milk, beans, and a bunch of grapes. I have collected these vessels167 and I have fashioned similar ones out of the same clay by the heat of a wood fire lit in the Forum at night. Previous to taking a last farewell of him, they ate and drank together a portion of their offerings; this funeral repast assuaged168 their sorrow. Child, thou who sleepest since the days of the god Quirinus, an Empire has passed over thy agrestic coffin, and the same stars which shone at thy birth are about to light up the skies above us. The unfathomable space which separates the hours of your life from those of our own constitutes but an imperceptible moment in the life of the Universe.”
After a moment’s silence, Nicole Langelier remarked:
“It is as difficult to distinguish amid a people the races composing it as to trace in the course of a river the streams which mingle169 with it. What constitutes, moreover, a race? Do any human races really exist? I see white men, red men, and black men. But, they do not constitute races; they are merely varieties of the same race, of the same species, which form together fruitful unions and intermingle without ceasing. A fortiori, the man of learning knows not several yellow races or several white races. Human beings invent, however, races in pursuance of their vanity, their hatred170, or their greed. In 1871, France became dismembered by virtue171 of the rights of the Germanic race, and yet no German race has an existence. The antiemites kindle139 the hatred of Christian peoples against the Jews, and still there is no Jewish race.
“What I state on the subject, Boni, is purely172 speculative173, and not with the view of running counter to your ideas. How could one not believe you! Conviction has its home on your lips. Moreover, you blend in your thoughts the profound verities174 of poetry with the far-spreading truths of science. As you truly state, the shepherds who came from Bactriana peopled Greece and Italy. As you again say, they found there natives of the soil. In ancient days, a belief shared in common by Italians and Hellenes was that the first men who peopled their country were like Erectheus, born of Mother Earth. Nor do I pretend, my dear Boni, that you cannot trace through the centuries the antochthones of your Ausonia, and the immigrants from the Pamir; the former, intelligent and eloquent175 plebeians176; the latter, patricians fully102 impregnated with courage and faith. For, when all is said, if there are not, properly speaking, several human races, and if still less so several white races, our species assuredly comprises distinct varieties oftentimes stamped with marked characteristics. Hence there is nothing to hinder two or more of these varieties living for a long time side by side without fusing, each one preserving its individual characteristics. Nay, these differences may occasionally, in lieu of vanishing with the course of time under the action of the plastic forces of nature, on the contrary become accentuated177 more strongly through the empire of immutable178 customs, and the stress of social institutions.”
“E proprio vero,” said Boni in a low tone, as he replaced the oaken lid on the coffin of the Romulean child.
Then, begging his guests to be seated, he said to Nicole Langelier:
“I shall now hold you to your promise, and beg you to read to us that story of Gallio, at which I have seen you at work in your little room in the Foro Traiano. You make Romans speak in your script. This is the spot to hear your narrative179, here in a corner of the Forum, close by the Via Sacra, between the Capitol and the Palatine. Tarry not with your reading, so as not to be overtaken by the twilight180, and lest your voice be quickly drowned by the cries of the birds warning one another of approaching night.”
The guests of Giacomo Boni welcomed the foregoing utterance181 with a murmur182 of approval, and Nicole Langelier, without waiting for more pressing entreaties183, unrolled a manuscript and read aloud the following narrative.
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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forum
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| n.论坛，讨论会 | |
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annotator
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| n.注释者 | |
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excavations
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| n.挖掘( excavation的名词复数 )；开凿；开凿的洞穴（或山路等）；（发掘出来的）古迹 | |
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amenity
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trench
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pontifical
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truncated
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| adj.切去顶端的，缩短了的，被删节的v.截面的( truncate的过去式和过去分词 )；截头的；缩短了的；截去顶端或末端 | |
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shafts
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| n.轴( shaft的名词复数 )；（箭、高尔夫球棒等的）杆；通风井；一阵（疼痛、害怕等） | |
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semblance
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draughts
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oar
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cleave
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| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
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azure
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surmounting
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| 战胜( surmount的现在分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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Saturn
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urn
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dwellings
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dwelling
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Christian
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pal
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evergreen
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agglomeration
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remains
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rustic
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crimson
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crumbling
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entanglement
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stunted
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serried
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edifices
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siesta
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pungent
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laden
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hardy
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vendors
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| n.摊贩( vendor的名词复数 )；小贩；（房屋等的）卖主；卖方 | |
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37
tutelary
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| adj.保护的；守护的 | |
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38
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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39
hearth
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| n.壁炉炉床，壁炉地面 | |
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40
administrative
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| adj.行政的，管理的 | |
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41
vaults
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| n.拱顶( vault的名词复数 )；地下室；撑物跳高；墓穴 | |
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42
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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43
celestial
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| adj.天体的；天上的 | |
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44
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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45
odious
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| adj.可憎的，讨厌的 | |
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46
unearthed
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| 出土的（考古） | |
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47
colossal
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| adj.异常的，庞大的 | |
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48
pointed
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| adj.尖的，直截了当的 | |
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49
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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50
archaic
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| adj.(语言、词汇等)古代的，已不通用的 | |
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51
stele
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| n.石碑，石柱 | |
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52
legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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53
slab
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| n.平板，厚的切片；v.切成厚板，以平板盖上 | |
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54
hind
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| adj.后面的，后部的 | |
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55
delving
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| v.深入探究，钻研( delve的现在分词 ) | |
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56
slumbered
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| 微睡，睡眠（slumber的过去式与过去分词形式） | |
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57
pious
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| adj.虔诚的；道貌岸然的 | |
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58
obedience
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| n.服从，顺从 | |
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59
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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60
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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61
vaguely
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| adv.含糊地，暖昧地 | |
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62
unearthing
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| 发掘或挖出某物( unearth的现在分词 )； 搜寻到某事物，发现并披露 | |
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63
dozed
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| v.打盹儿，打瞌睡( doze的过去式和过去分词 ) | |
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64
mused
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| v.沉思，冥想( muse的过去式和过去分词 )；沉思自语说（某事） | |
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65
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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66
magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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67
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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68
juxtaposition
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| n.毗邻，并置，并列 | |
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69
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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70
chambers
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|
| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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71
monstrous
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|
| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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72
grotesque
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|
| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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73
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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74
industrious
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|
| adj.勤劳的，刻苦的，奋发的 | |
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75
contemplated
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|
| adj. 预期的 动词contemplate的过去分词形式 | |
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76
incensed
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| 盛怒的 | |
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77
immortality
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| n.不死，不朽 | |
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78
immortal
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|
| adj.不朽的；永生的，不死的；神的 | |
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79
lurking
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| 潜在 | |
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80
promptly
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|
| adv.及时地，敏捷地 | |
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81
allotting
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| 分配，拨给，摊派( allot的现在分词 ) | |
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82
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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83
custody
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|
| n.监护，照看，羁押，拘留 | |
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84
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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85
copious
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|
| adj.丰富的，大量的 | |
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86
mythology
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|
| n.神话，神话学，神话集 | |
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87
intercourse
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| n.性交；交流，交往，交际 | |
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88
hurl
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| vt.猛投，力掷，声叫骂 | |
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89
manifestation
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| n.表现形式；表明；现象 | |
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90
solicited
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|
| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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91
urns
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| n.壶( urn的名词复数 )；瓮；缸；骨灰瓮 | |
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92
chapel
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| n.小教堂，殡仪馆 | |
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93
delicacy
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|
| n.精致，细微，微妙，精良；美味，佳肴 | |
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94
piety
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|
| n.虔诚，虔敬 | |
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95
admiration
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|
| n.钦佩，赞美，羡慕 | |
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96
penetrating
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|
| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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97
sociable
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|
| adj.好交际的，友好的，合群的 | |
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98
paradoxes
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|
| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
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99
toil
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|
| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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100
distress
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|
| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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101
proprietors
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| n.所有人，业主( proprietor的名词复数 ) | |
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102
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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103
computed
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|
| adj.[医]计算的，使用计算机的v.计算，估算( compute的过去式和过去分词 ) | |
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104
civilisation
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|
| n.文明，文化，开化，教化 | |
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105
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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106
subjugated
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|
| v.征服，降伏( subjugate的过去式和过去分词 ) | |
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107
marvel
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|
| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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108
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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109
sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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110
engraved
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|
| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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111
nay
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|
| adv.不；n.反对票，投反对票者 | |
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112
vestiges
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| 残余部分( vestige的名词复数 )； 遗迹； 痕迹； 毫不 | |
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113
hospitable
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|
| adj.好客的；宽容的；有利的，适宜的 | |
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114
potteries
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| n.陶器( pottery的名词复数 )；陶器厂；陶土；陶器制造（术） | |
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115
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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116
flora
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| n.(某一地区的)植物群 | |
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117
fauna
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| n.(一个地区或时代的)所有动物，动物区系 | |
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118
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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119
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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120
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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121
ooze
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| n.软泥，渗出物；vi.渗出，泄漏；vt.慢慢渗出，流露 | |
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122
expressive
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|
| adj.表现的，表达…的，富于表情的 | |
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123
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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124
hue
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| n.色度；色调；样子 | |
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125
pottery
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| n.陶器，陶器场 | |
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126
coffins
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| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
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127
coffin
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| n.棺材，灵柩 | |
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128
rites
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| 仪式，典礼( rite的名词复数 ) | |
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129
cremation
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| n.火葬，火化 | |
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130
simultaneously
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| adv.同时发生地，同时进行地 | |
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131
dual
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| adj.双的；二重的，二元的 | |
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132
abridged
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| 削减的，删节的 | |
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133
calf
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| n.小牛，犊，幼仔，小牛皮 | |
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134
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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135
reigned
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| vi.当政，统治（reign的过去式形式） | |
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136
boorish
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| adj.粗野的，乡巴佬的 | |
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137
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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138
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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139
kindle
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| v.点燃，着火 | |
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140
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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141
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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142
fabled
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| adj.寓言中的，虚构的 | |
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143
millet
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| n.小米，谷子 | |
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144
starry
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| adj.星光照耀的, 闪亮的 | |
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145
prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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146
migratory
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| n.候鸟，迁移 | |
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147
ponderous
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| adj.沉重的，笨重的，(文章)冗长的 | |
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148
tawny
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|
| adj.茶色的，黄褐色的；n.黄褐色 | |
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149
skulls
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| 颅骨( skull的名词复数 )； 脑袋； 脑子； 脑瓜 | |
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150
patricians
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| n.（古罗马的）统治阶层成员( patrician的名词复数 )；贵族，显贵 | |
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151
commonwealth
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| n.共和国，联邦，共同体 | |
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152
consuls
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| 领事( consul的名词复数 )； （古罗马共和国时期）执政官 （古罗马共和国及其军队的最高首长，同时共有两位，每年选举一次） | |
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153
robust
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|
| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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154
frail
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| adj.身体虚弱的；易损坏的 | |
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155
spinal
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| adj.针的，尖刺的，尖刺状突起的；adj.脊骨的，脊髓的 | |
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156
beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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157
scattered
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|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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158
exhumed
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|
| v.挖出，发掘出( exhume的过去式和过去分词 ) | |
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159
indigenous
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|
| adj.土产的，土生土长的，本地的 | |
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160
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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161
fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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162
morass
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| n.沼泽，困境 | |
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163
tunic
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| n.束腰外衣 | |
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164
kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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165
begrudge
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| vt.吝啬，羡慕 | |
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166
earthenware
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| n.土器，陶器 | |
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167
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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168
assuaged
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| v.减轻( assuage的过去式和过去分词 )；缓和；平息；使安静 | |
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169
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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170
hatred
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| n.憎恶，憎恨，仇恨 | |
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171
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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172
purely
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| adv.纯粹地，完全地 | |
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173
speculative
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| adj.思索性的，暝想性的，推理的 | |
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174
verities
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| n.真实( verity的名词复数 )；事实；真理；真实的陈述 | |
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175
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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176
plebeians
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| n.平民( plebeian的名词复数 )；庶民；平民百姓；平庸粗俗的人 | |
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177
accentuated
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| v.重读( accentuate的过去式和过去分词 )；使突出；使恶化；加重音符号于 | |
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178
immutable
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| adj.不可改变的，永恒的 | |
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179
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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180
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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181
utterance
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| n.用言语表达，话语，言语 | |
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182
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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183
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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