By G. W. FOOTE.
The Middle Ages had a legend of the Wandering Jew. This person was supposed to have been doomed1, for the crime of mocking Jesus at the crucifixion, to wander over the earth until his second coming. No one believes this now. The true Wandering Jews were those slaves whom Jehovah rescued from Egyptian bondage2, with a promise that he would lead them to a land flowing with milk and honey, but whom he compelled to roam the deserts instead for forty years, until all of them except two had perished. Of all the multitude who escaped from Egypt, only Joshua and Caleb entered the promised land. Even Moses had to die in sight of it.
These poor Wandering Jews demand our pity. They were guilty of many crimes against humanity, but they scarcely deserved such treatment as they received. Their God was worse than they. He was quick-tempered, unreasonable3, cruel, revengeful, and dishonest. Few of his promises to them were performed. They worshipped a bankrupt deity5. The land of promise was a Tantalus cup ever held to their lips, and ever mocking them when they essayed to drink. God was their greatest enemy instead of their best friend. Their tortuous6 path across the wilderness7 was marked by a track of bleaching8 bones. All the evils which imagination can conceive fell on their devoted9 heads. Bitten by serpents, visited by plagues, cursed with famine and drought, swallowed by earthquake, slain10 by war, and robbed by priests, they found Jehovah a harder despot than Pharaoh. Death was to them a happy release, and only the grave a shelter from the savagery11 of God.
Commentators12 explain that the Jews who left Egypt were unfit for the promised land. If so, they were unfit to be the chosen people of God. Why were they not allowed to remain in Egypt until they grew better, or why was not some other nation selected to inherit Canaan?
At the end of our number on "The Ten Plagues" we left the Jews on the safe side of the Red Sea. We must now ask a few questions which we had no space for then.
How, in a period of two hundred and fifteen years, did the seventy males of Jacob's house multiply into a nation of over two millions? Experience does not warrant belief in such a rapid increase. The Jewish chroniclers were fond of drawing the long bow. In the book of Judges, for instance, we are told that the Gileadites, under, Jephthah, slew14 42,000 Ephriamites; and that the Benjamites slew 40,000 Israelites, after which the Israelites killed 43,000 Benjamites, all of these being "men of valor15" that "drew the sword." The book of Samuel says that the Philistines16 had 30,000 war chariots, and that they slew 30,000 footmen of Israel. The second book of Chronicles says that Pekah, king of Israel, slew of Judah in one day 120,000 "sons of valor," and carried away 200,000 captives; that Abijah's force consisted of 400,000, and Jeroboam's of 800,000, 500,000 of whom were killed! At the battle of Waterloo the total number of men killed on our side was 4,172. The statistics of slaughter17 in the Bible were clearly developed from the inner consciousness of the Jewish scribes; and no doubt the same holds good with respect to the statistics of the flight from Egypt.
This view is corroborated18 by a singular statement in the third chapter of Numbers. We are there informed that when the census19 was taken "All the first-born males, from a month old and upwards20 of those that were numbered, were twenty and two thousand two hundred and three score and thirteen." Now as there were about 900,000 males altogether, it follows that every Jewish mother must have had on an average forty-two sons, to say nothing of daughters! Such extraordinary fecundity21 is unknown to the rest of the world, except in the reign22 of romance. The Jews bragged23 a great deal about Jehovah, and they appear to have obtained some compensation by bragging25 a great deal about themselves.
How did the Jews manage to quit Egypt in one night? There were 600,000 men on foot, besides women and children, not to mention "the mixed multitude that went up also with them." The entire population must have numbered more than two millions, and some commentators estimate it at nearly three. They had to come in from all parts of Goshen to Rameses, bringing with them the sick and infirm, the very old and the very young. Among such a large population there could not have been less than two hundred births a day. Many of the Jewish women, therefore, must have been just confined. How could they and their new-born children have started off in such a summary manner? Many more women must have been at the point of confinement26 How could these have been hurried off at all? Yet we are told that not a single person was left behind.
How were the flocks and herds27 driven out in such haste? There were about two million sheep and two hundred thousand oxen. The sheep alone would have required grazing-land as extensive as the whole county of Bedford, besides what would have been needed for the oxen. Is it credible28 that all these animals were collected together from such a wide area, and driven out of Egypt in one night? Yet we are told that not a single hoof29 was left behind!
How did the huge multitude of people march? If they travelled fifty men abreast30, as is supposed to have been the practice in the Hebrew armies, the able-bodied warriors31 alone would have filled up the road for about seven miles, and the whole multitude would have formed a dense32 column twenty-two miles long. The front rank would have been two days' journey in advance of the rear.
How did the sheep and cattle march? How was it possible for them to keep pace with their human fellow-travellers? They would naturally not march in a compact array, and the vast drove must therefore have spread widely and lengthened33 out for miles.
What did the drove live upon during the journey from Barneses to Succoth, and from Succoth to Etham, and from Etham to the Red Sea? Such grass as there was, even if the sheep and cattle went before the men, women, and children, could not have been of much avail; for what was not eaten by the front ranks must have been trodden under foot at once, and rendered useless to those that followed. After they "encamped by the Red Sea," on the third day, there was no vegetation at all. The journey was over a desert, the surface of which was composed of hard gravel34 intermixed with pebbles35. After crossing the Red Sea, their road lay over a desert region, covered with sand, gravel, and stone, for about nine miles; after which they entered a boundless36 desert plain, called El Ati white and painfully glaring to the eye; and beyond this the ground was broken by sand-hills. How were the two million sheep and two hundred thousand oxen provisioned during this journey?
What did the Jews themselves live on? The desert afforded them no sustenance37 until God miraculously38 sent manna. They must, therefore, have taken a month's provisions for every man, woman, and child. How could they possibly have provided themselves with so much food on so short a notice? And how could they have carried it, seeing that they were already burdened with kneading-troughs and other necessaries for domestic use, besides the treasures they "borrowed" of the Egyptians.
How did they provide themselves with tents? Allowing ten persons for each tent, they must have required two hundred thousand. Were these carefully got ready in expectation? In the land of Goshen they lived in houses with "lintels" and "side-posts." And how were the tents carried? The Jews themselves were already well loaded. Of course the oxen remain, but, as Colenso observes, they were not trained to carry t goods on their backs, and were sure to prove refractory39 under such a burden.
Whence did the Jews obtain their arms? According to Exodus40 (xiii, 18) "the children of Israel went up harnessed out of the land of Egypt." The Hebrew word which is rendered "harnessed" appears to mean "armed" or "in battle array" in all the other passages where it occurs, and is so translated. Some commentators, scenting41 a difficulty in this rendering42, urge that the true meaning is "by five in a rank." But if 600,000 men marched out of Egypt "five in a rank," they must have formed a column sixty-eight miles long, and it would have taken several days to start them all off, whereas they went out altogether "that self-same day." Besides, the Jews had arms in the desert, and how could they have possessed43 them there unless they obtained them in Egypt? If they went out of Egypt "armed," why did they cry out "sore afraid" when Pharaoh pursued them?
According to Herodotus, the Egyptian army, which formed a distinct caste, never exceeded 160,000 men. Why were the Jews so appalled44 by less than a third of their own number? Must we suppose, with Kalisch, that their bondage in Egypt had crushed all valor and manhood out of their breasts? Josephus gives a different explanation. He says that the day after Pharaoh's host was drowned in the Red Sea, "Moses gathered together the weapons of the Egyptians, which were brought to the camp of the Hebrews by the current of the sea and the force of the wind assisting it. And he conjectured45 that this also happened by Divine Providence46, that so they might not be destitute47 of weapons." But, as Colenso observes, though body-armor might have been obtained in this way, swords, spears and shields could not in any number. The Bible, too, says nothing about such an occurrence. We must therefore assume that 600,000 well-armed Jews were such utter cowards that they could not strike a blow for their wives and children and their own liberty against the smaller army of Pharaoh, but could only whimper and sigh after their old bondage. Yet a month later they fought bravely with the Amalekites, and ever afterwards they were as eager for battle as any Irishman at Donnybrook: fair. How can this difference be accounted for? Could a nation of hereditary48 cowards become stubborn warriors in the short space of a month?
Let us now follow the Wandering Jews through the Desert, which they should have crossed in a week or two, but which they travelled up and down for forty years. People who want to make an expeditious49 journey had better do without a divine guide.
Coming to Marah, they found only bitter water to drink, at which they began to murmur50. But the Lord showed Moses a certain tree, which when cast into the water made it sweet. It must have been a wonderful tree to sweeten water for two millions of people. Bitter water, also, quenches51 thirst more readily than sweet, and it stimulates52 the appetite, which would be highly desirable under a fierce relaxing sun.
A month after they left Egypt they came to the wilderness of Sin. There they began to murmur again. Finding themselves without food, they remembered "the flesh pots" of Egypt, and reproached Moses with having brought them into the desert to die of hunger. Both Moses and the Lord seem to have thought it unreasonable on their part to ask for something to eat. Oliver Twist was stared at when he asked for more, but the Jews surprised God by asking for something to begin with. Yet reflecting, perhaps, that they were after all unable to live without food, the Lord rained down manna from heaven. After the dew evaporated in the morning, they found this heavenly diet lying on the ground. It was "like a coriander seed, white; and the taste of it was like wafers made with honey." No doubt the angels subsist53 on it in paradise. Moses preserved a pot of it for the instruction of future generations. The pot has, however, not been discovered up to the present day. Some future explorers may light upon it "in the fulness of time," and so-help to prove the historical character of the Pentateuch.
The manna, as might be expected, had some peculiarities54. No matter how much or how little he gathered, every man found on measuring that he had exactly an omer of it. Although it fell regularly every week day, none fell on Sunday. A double quantity had, therefore, to be gathered on Saturday. It melted in the sun, but could nevertheless be baked and seethed55. Any of it left overnight stank56 in the morning and bred worms.
For forty years "the children of Israel did eat manna." But more than once their gorge57 rose against it. Manna for breakfast, manna for lunch, manna for dinner, manna for tea, and manna for supper, was a little more than they could stand, The monotony of their diet became intolerable. Accordingly, we read in the twenty-first chapter of Numbers, that they complained of it and asked for a slight change in the bill of fare. "There is no bread," said they, "neither is there any water; and our soul loatheth this light food." This small request so incensed58 the Lord that he sent a lot of fiery59 serpents among them, which bit them so that "much people of Israel died." Like Oliver Twist, the Jews quickly repented60 their presumption61. They humbled62 themselves before Moses, and he interceded63 with God for them. The prophet then made a brass64 serpent and set it on a pole, and on looking at it all who had been bitten recovered.
On another occasion, as we read in the eleventh of Numbers, they were guilty of a similar offence. This time it was the more surprising, as God had just burnt a lot of them up with raging fire for 'complaining.' They remembered "the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks65, and the onions, and the garlick." "Now," said they, "there is nothing at all, besides this manna, before our eyes-Who shall give us flesh to eat?" The Egyptian bill of fare was certainly enough to make their mouths water, and it proves that if Pharaoh made them work hard he did not starve them, as Jehovah very nearly succeeded in doing. They were so affected66 by their recollection of the luscious67 victuals68 they enjoyed in Egypt, that they actually cried with sorrow at their loss. Moses heard them weeping, "every man in the door of his tent." This put the Lord in a very bad temper; and Moses, who seems to have been much less irascible than Jehovah, "also was displeased69." God determined70 to give them a surfeit71. "Ye shall," said he, "not eat flesh one day, nor two days, nor five days, neither ten days nor twenty days; but even a whole month, until it come out at your nostrils72, and be loathsome73 unto you." Thereupon the Lord sent a wind which brought quails74 from the sea. They were so plentiful75 that they fell in heaps two cubits high for about twenty miles around the camp. That worthy76 commentator13, the Rev4. Alexander Cruden, says that the miracle of this occurrence consisted, not in the great number of quails, but in their being "brought so seasonably" to the Jewish camp. The quantity did not trouble his credulous77 mind. "Some authors," says he, "affirm that in those eastern and southern countries, quails are innumerable, so that in one part of Italy within the compass of five miles, there were taken about an hundred thousand of them every day for a month together; and that sometimes they fly so thick over the sea, that being weary they fall into ships, sometimes in such numbers, that they sink them with their weight." The good man's easy reliance on 'some authors.' and his ready acceptance of such fables78, show what credulity is engendered79 by belief in the Bible.
The Jews gathered quails for two days and a night, and joyfully80 carried them home. But "while the flesh was yet between their teeth," the Lord smote81 them with a very great plague, so that multitudes of them died. Poor devils! They were always in hot water.
How the sheep and cattle were provisioned the Bible does not inform us. There was scarcely a nibble82 of grass to be had in the desert, and as they could not very well have lived on sand and pebbles, they must have been supported miraculously. Perhaps the authors of the Pentateuch forgot all about this.
Not only were the Jews, like their flocks and herds, miraculously supported; they were also miraculously found in clothes. For forty years their garments and shoes did not wear out. How was this miracle wrought83? When matter rubs against matter, particles are lost by abrasion84. Did the Lord stop this process, or did he collect all the particles that were worn off during the day and replace them by night, on the soles of shoes, on the elbows of coats, and on the knees of pantaloons? If the clothes never wore out, it is fair to suppose that they remained absolutely unchanged. Imagine a toddling85 urchin86, two years old at the exodus from Egypt, wearing the same rig when he grew up to manhood! Justin, however, says that the clothes grew with their growth. Some Jewish rabbis hold that angels acted as tailors in the wilderness, and so the garments were all kept straight. But Augustine, Chrysostom, and other Fathers abide87 by the literal interpretation88 that, through the blessing89 of God, the clothes and shoes never wore out, so that those who grew to manhood were able to hand them over, as good as new, to the rising generation. According to this theory, everybody must have had a poor fit, unless there was a transference of garments every twelve months or so.
The history of the Wandering Jews is full of miracles and wonders. It says that all the congregation of Israel, numbering over two millions, assembled at the door of the Tabernacle. As the whole width of the Tabernacle was eighteen feet, only nine men could have stood in front of it; and therefore the warriors of Israel alone, to say nothing of the rest of the population, if we allow eighteen inches between each rank of nine men, would have formed a column nearly twenty miles long! We find also that Moses, and Joshua after him, addressed not only the whole congregation of Israel, including men, women, and children, but the "mixed multitude" of strangers as well. Their voices were distinctly heard by a crowded mass of people as large as the entire population of London. They must have had stentorian90 lungs, or the people must have had a wonderful sense of hearing.
When the Jews were encamped, according to Scott's estimate, they lived in a sort of "moveable city, twelve miles square," nearly as large as London. The people had to go outside this vast camp every day to bring in a supply of water and fuel, after cutting the latter down where they could find it! All their rubbish had to be carried out in like manner, for Jehovah used sometimes to take a walk among them, and he was highly displeased at seeing dirt. Every man, woman, and child, including the old, the sick, and the infirm, had to go outside the camp to attend to the necessities of nature! All the refuse of their multitudinous. sacrifices had to be lugged91 out of the camp by the three priests, Aaron, Eleazer, and Itharnar. Colenso reckons that the sacrifices alone, allowing less than three minutes for each, would have occupied them incessantly92 during the whole twenty-four hours of every day. The pigeons brought to them daily as sin offer-ings must have numbered about 264, and as these had to be consumed by the three priests, each of them had to eat 88 pigeons a day, besides heaps of roast beef and other victuals!
Soon after the first fall of manna, the Jews murmured again because they had no water. Whereupon Moses smote a rock with his magical rod, and water gushed93 from it. The precious fluid came just in time to refresh them for their fight with the Amalekites. These people were very obstinate94 foes95, and it required a miracle to defeat them. Moses ascended96 a hill and held up his hand. While he did so the Israelites prevailed, but when he let down his hand the Amalekites prevailed. To ensure victory, Aaron and Hur stood on either side of him, and held up his hands until the sun set. By this means Joshua discomfited97 the Amalekites with great slaughter. Moses built an altar to celebrate the event, and God swore that he would "have war with Amelek from generation to generation." As Jehovah's vengeance98 was so lasting99, it is no wonder that his worshipers carried on their wars ever afterwards on the most hellish principles.
In the thirty-first chapter of Numbers we read that 12,000 Israelites warred against Midian. The brag24 of the chronicler is evident in this number or in those which follow. This little army polished off all the kings of Midian, burnt all their cities and castles, slew 48,000 men, and carried off 100,000 captives, besides, 675,000 sheep, 72,000 oxen, and 61,000 asses100. What prodigious101 spoil there was in those days! Of the captives Moses ordered 48,000 women and 20,000 boys to be massacred in cold blood; while the remaining 32,000 "women that had not known man by lying with him" were reserved for another fate. The Lord's share of these was thirty-two! They were of course handed over to the priests as his representatives. Parsons, who rail against the immorality102 of scepticism, say that this is all true.
These Midianites were a tough lot; for although they were all killed on this occasion, and their cities and castles burnt, we find them a powerful nation again in the sixth of Judges, and able to prevail against the Jews for seven years.
Another people badly punished by the Jews were the inhabitants of Bashan. All their cities were destroyed to the number of sixty. Their king, Og, was a gigantic fellow, and slept on an iron bed twelve feet long. The cities of Heshbon were destroyed in the same way. All the men, women, and children, were slaughtered103. Not one was spared.
We shall hereafter follow the Jews under Joshua. For the present we must content ourselves with a last reference to their wanderings under Moses. While they were encamped round Mount Sinai, their leader received an invitation to go up and visit God who had been staying there for six days. They had much to talk about, and the interview lasted forty days and forty nights. At the end of it Moses descended104, carrying with him the Ten Commandments, written by the finger of God on two tables of stone. In his absence the Wandering Jews had given him up as lost, and had induced Aaron to make them a god, in the shape of a golden calf105, to go before them. This image they were worshipping as Moses approached the camp, and his anger waxed so not that he threw down the tables and broke all the Ten Commandments at once. He then burnt the calf in fire and ground it to powder, mixed it with water and made them drink it. He also sent the Levites among them, who put three thousand men to the edge of the sword. God wanted to destroy them altogether, but Moses held him back. "Let me alone," said the Lord. "No, no," said Moses, "just think what the Egyptians will say; they'll laugh at you after all as a poor sort of a god; and remember, too, that you are bound by an oath to multiply your people and to let them inherit the land of promise." So the Lord cooled down, and wrote out the Decalogue again on two fresh tables of stone. This Decalogue is supposed to be the foundation of morality. But long before the time of Moses moral laws were known and observed in Egypt, in India, and among all the peoples that ever lived. Moral laws are the permanent conditions of social health, and the fundamental ones must be observed wherever any form of society exists. Their ground and guarantee are to be found in human nature, and do not depend on a fabulous106 episode in the history of the Wandering Jews.
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doomed
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| 命定的 | |
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bondage
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| n.奴役，束缚 | |
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unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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rev
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| v.发动机旋转，加快速度 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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tortuous
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| adj.弯弯曲曲的，蜿蜒的 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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bleaching
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| 漂白法，漂白 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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savagery
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| n.野性 | |
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commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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commentator
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| n.注释者，解说者；实况广播评论员 | |
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slew
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| v.（使）旋转；n.大量，许多 | |
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valor
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| n.勇气，英勇 | |
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philistines
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| n.市侩，庸人( philistine的名词复数 )；庸夫俗子 | |
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slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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corroborated
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| v.证实，支持（某种说法、信仰、理论等）( corroborate的过去式 ) | |
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census
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| n.(官方的)人口调查，人口普查 | |
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upwards
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| adv.向上，在更高处...以上 | |
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fecundity
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| n.生产力；丰富 | |
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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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bragged
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| v.自夸，吹嘘( brag的过去式和过去分词 ) | |
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brag
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| v./n.吹牛，自夸；adj.第一流的 | |
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bragging
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| v.自夸，吹嘘( brag的现在分词 )；大话 | |
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confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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herds
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credible
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| adj.可信任的，可靠的 | |
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hoof
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| n.(马，牛等的)蹄 | |
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abreast
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| adv.并排地；跟上(时代)的步伐，与…并进地 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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lengthened
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| （时间或空间）延长，伸长( lengthen的过去式和过去分词 ) | |
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gravel
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| n.砂跞；砂砾层；结石 | |
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pebbles
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| [复数]鹅卵石； 沙砾； 卵石，小圆石( pebble的名词复数 ) | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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sustenance
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| n.食物，粮食；生活资料；生计 | |
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miraculously
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| ad.奇迹般地 | |
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refractory
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| adj.倔强的，难驾驭的 | |
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exodus
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| v.大批离去，成群外出 | |
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scenting
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| vt.闻到（scent的现在分词形式） | |
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rendering
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| n.表现，描写 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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appalled
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| v.使惊骇，使充满恐惧( appall的过去式和过去分词)adj.惊骇的；丧胆的 | |
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conjectured
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| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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destitute
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| adj.缺乏的；穷困的 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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expeditious
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| adj.迅速的，敏捷的 | |
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murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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quenches
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| 解（渴）( quench的第三人称单数 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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stimulates
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| v.刺激( stimulate的第三人称单数 )；激励；使兴奋；起兴奋作用，起刺激作用，起促进作用 | |
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53
subsist
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| vi.生存，存在，供养 | |
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peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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seethed
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| （液体）沸腾( seethe的过去式和过去分词 )； 激动，大怒； 强压怒火； 生闷气(~with sth|~ at sth) | |
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stank
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| n. (英)坝，堰，池塘 动词stink的过去式 | |
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gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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incensed
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| 盛怒的 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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humbled
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| adj. 卑下的，谦逊的，粗陋的 vt. 使 ... 卑下，贬低 | |
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interceded
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| v.斡旋，调解( intercede的过去式和过去分词 )；说情 | |
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brass
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| n.黄铜；黄铜器，铜管乐器 | |
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leeks
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| 韭葱( leek的名词复数 ) | |
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affected
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| adj.不自然的，假装的 | |
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luscious
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| adj.美味的；芬芳的；肉感的，引与性欲的 | |
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victuals
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| n.食物；食品 | |
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displeased
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| a.不快的 | |
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determined
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| adj.坚定的；有决心的 | |
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surfeit
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| v.使饮食过度；n.(食物)过量，过度 | |
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nostrils
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| 鼻孔( nostril的名词复数 ) | |
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loathsome
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| adj.讨厌的，令人厌恶的 | |
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quails
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| 鹌鹑( quail的名词复数 )； 鹌鹑肉 | |
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plentiful
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| adj.富裕的，丰富的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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credulous
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| adj.轻信的，易信的 | |
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fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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engendered
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| v.产生（某形势或状况），造成，引起( engender的过去式和过去分词 ) | |
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joyfully
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| adv. 喜悦地, 高兴地 | |
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smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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nibble
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| n.轻咬，啃；v.一点点地咬，慢慢啃，吹毛求疵 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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abrasion
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| n.磨（擦）破，表面磨损 | |
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toddling
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| v.（幼儿等）东倒西歪地走( toddle的现在分词 )；蹒跚行走；溜达；散步 | |
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urchin
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| n.顽童；海胆 | |
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abide
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| vi.遵守；坚持；vt.忍受 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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stentorian
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| adj.大声的，响亮的 | |
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lugged
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| vt.用力拖拉（lug的过去式与过去分词形式） | |
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incessantly
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| ad.不停地 | |
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gushed
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| v.喷，涌( gush的过去式和过去分词 )；滔滔不绝地说话 | |
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obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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discomfited
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| v.使为难( discomfit的过去式和过去分词)；使狼狈；使挫折；挫败 | |
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vengeance
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| n.报复，报仇，复仇 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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100
asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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102
immorality
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| n. 不道德, 无道义 | |
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103
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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104
descended
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| a.为...后裔的，出身于...的 | |
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105
calf
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| n.小牛，犊，幼仔，小牛皮 | |
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fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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