The following notes are drawn1 from E. W. Lane’s charming and instructive “Manners and Customs of the Modem2 Egyptians” (fifth and standard ed., 1860), a worthy3 companion to Sir Gardner Wilkinson’s book on the Ancient Egyptians, and written about forty years since, before steam-communication had materially changed that people. The muédoins, whose summons to prayer is one of the few audible charms of the East to a western, are generally chosen from the blind, in order that the harems and terraces of houses may not be overlooked from the minarets4. Our callers to prayer are generally blind also; but this is because few clearsighted men will in these days accept the office. The imams or priests and other religious officials are all paid from the funds of their respective mosques5, and not by any contributions exacted from the people: a lesson to us with our State Church. The imams have no authority above other persons, and enjoy no respect save for reputed learning and piety7; they are not a distinct order of men set apart for the ministry8, but may resign or be displaced, losing with the office the title of imam; they chiefly obtain their living by other means than service in the mosque6 (for which their salaries are as a rule only about a shilling a month), many of them being tradesmen: here surely are several good lessons for us. The mosques are open all day, and the great mosque El-Azhar all night; the Muslims have great reverence9 for them, yet in many of the larger ones persons lounge, chat, eat, sleep, spit, sew, etc.: another lesson to us with our churches nearly always closed and useless. The Muslim does not abstain10 from business on the Friday, his Sabbath, except during the time of prayer, and for this he has the authority of the Kur-an: when will our bigoted11 Sabbatarians learn so much liberal wisdom from him? The Prophet did not forbid women to attend public prayers in the mosques, but pronounced it better for them to pray in private; in Cairo they are not admitted to the public prayers, it being thought that their presence would inspire a wrong sort of devotion. The result is that few women in Egypt pray at all. If ours were in like case, how many churches and chapels13 would attract large congregations? The Egyptians, like the modern Arabs, are not a truthful14 people, but there are some oaths which few would falsely take; such as swearing three times by “God the Great,” or on a copy of the Kur-an “By what this contains of the word of God!”—I wonder whether the Christian15 Englishmen are few who falsely swear by God and on the Bible. Mr. Lane witnessed many instances of forbearance in persons of the middle and lower classes when grossly insulted; and often heard an Egyptian say on receiving a blow from an equal, “God bless thee,” “God requite16 thee good,” “Beat me again”: how many of the Christians17 obey in like manner one of the plainest precepts18 of Christ? In general a quarrel terminates by one or both of them saying “Justice is against me”; often after this they recite together the first chapter of the Kur-an; and then, sometimes, embrace and kiss one another. If a similar custom prevailed here there would be little serious quarrelling; for the men would all avoid disputes save with pretty girls and charming women, and would always make it up very quickly with them. The Muslim believes that there have been six great Prophets and Apostles—Adam, Noah, Abraham, Moses, Jesus, Mohammed; each of whom received a revealed law or system of religion and morality, each of the first five abrogated19 and superseded20 by the next, though all were the same in essentials. Thus the Jews from the time of Moses to that of Christ, and the Christians (if they did not accept the corrupt21 and idolatrous doctrine22 of the divinity of Jesus) from the time of Christianity to that of Mohammed, were true believers. Of course the last is the greatest Prophet, and since his revelation the Muslims only have been the faithful. The Pentateuch, Psalms23 and Gospels, though of divine origin, have been so much altered as to contain very little of the true Word of God; but the Kur-an is supposed to have suffered no essential change whatever. Jesus was born of a pure virgin24 by the miraculous25 operation of God, without any father human or divine. When he had fulfilled the object of his mission, he was taken up to God from the Jews who sought to slay26 him, and another man, on whom God had stamped the likeness27 of Jesus, was crucified in his stead. He will come again upon earth, to establish the Muslim religion and perfect peace and security, after having killed Anti-Christ, and to be a sign of the approach of the last day. In all these doctrines28 the Muslims are decidedly more consistent and liberal, as well as somewhat less superstitious29 than the Christians, with their God-man and trinity in unity30, their damnation of Mohammed as a mere31 impostor and of his religion, El Islam, as a vile32 fabrication of stolen materials. “The Egyptians pay a superstitious reverence not to imaginary beings alone: they extend it to certain individuals of their own species; and often to those who are justly the least entitled to such respect. An idiot or a fool is vulgarly regarded by them as a being whose mind is in heaven, while his grosser part mingles33 among ordinary mortals; consequently, he is considered an especial favorite of heaven. Whatever enormities a reputed saint may commit (and there are many who are constantly infringing34 precepts of their religion) such acts do not affect his fame for sanctity: for they are considered as the results of the abstraction of his mind from worldly things; his soul, or reasoning faculties35, being wholly absorbed in devotion, so that his passions are left without control. Lunatics who are dangerous to society are kept in confinement36; but those who are harmless are generally regarded as saints. Most of the reputed saints of Egypt are either lunatics, or idiots, or impostors.” wonder whether this applies at all, and if it does, to what extent, to the countless37 saints of our Most Holy Catholic Church of Christendom. In Egypt, as in other countries of the East, Muslims, Christians, and Jews adopt each other’s superstitions38, while they abhor39 the leading doctrines of each other’s faith. “In sickness, the Muslim sometimes employs Christian and Jewish priests to pray for him: the Christians and Jews, in the same predicament, often call in Muslim saints for the like purpose!” So much human nature is there in man, not to speak of woman. The Muslims profoundly reverence the Kur-an, yet will quote it on the most trivial occasions in jest as well as on the most important in earnest. They are generally fond of conversing40 on religion among themselves; and the most prevalent mode of entertaining a party of guests among the higher middle classes, in Cairo, is the recital41 of the whole of the Kur-an, which is chanted by special persons hired for the purpose, or other religious exercises. This chanting of the Kur-an takes up about nine hours. When will our fashionable Bibliolaters issue invitations for the treat of hearing poor curates or scripture42 readers intone the whole of the Bible, or even so much of it at a time as might be got through in nine hours? When, oh when?
Ladies will learn with approval that it is thought improper43, and even disreputable, for a man to be single. Mr. Lane was a bachelor during his first two visits to Egypt; and in the former of these, having to change his residence, engaged another house. The lease was duly signed and some money paid in advance, but the inhabitants of the neighborhood (who were mostly descendants of the Prophet) would not have an unmarried man in their midst. The agent said they would gladly admit him if he would but purchase a female slave, thus redeeming44 himself from the opprobrium45 of not possessing a wife of some sort. He managed to secure a house in a less scrupulous46 quarter, but had to engage that no creature wearing a hat should visit him. The Sheykh or chief of this quarter often urged him to marry; Lane objected that he intended to live in Egypt only a year or two longer. The Sheykh answered, with great moral force and earnestness, that a handsome young widow a few doors off would be glad to marry him, on the express understanding that he should divorce her on going away; while of course he could do so earlier if she did not suit him. Now this young widow, in spite of her religion and veil, had several times contrived47 (the Sage49 saith that there is nothing a woman cannot contrive48, except to refrain from contriving) to let our Oriental Englishman catch a glimpse of her very pretty face; and the miserable50 bachelor was reduced to plead that she was the very last woman he would like to marry pro12 tempore, for he felt sure that once wed51 he could never make up his mind to part with her. Doubtless all our single men, and especially our Christian young men, would much rather be deemed disreputable and denied decent lodgings52 than establish their character for virtue53 and respectability by buying female slaves, however cheap, or marrying nice young widows divorcible at pleasure!
As to polygamy, Mr. Lane remarks that it can only be defended as preventing a greater immorality54 than it occasions; and that Mohammed, like Moses, did not introduce but limited and regulated it. The ancient Egyptians had but one wife each, though they might have slave concubines. Polygamy, however, is rare, and rarer among the upper and middle classes than the lower; “I believe that not more than one husband in twenty has two wives.” The mere sentence, “I give myself up to thee,” uttered by a female to a man who proposes to become her husband (even without the presence of witnesses, if none can easily be procured) renders her his legal wife if arrived at puberty. A man may divorce his wife twice, and each time take her back without any ceremony, unless she has paid for it by resigning the reserved third of the dowry, furniture, etc.; but if he divorces her the third time, or puts her away by a triple divorce conveyed in one sentence, he cannot receive her again until she has been, married and divorced by another husband, who must have consummated55 his marriage with her. To divorce her, he simply has to say, “Thou art divorced,” or “I divorce thee”; but the woman cannot separate herself from her husband against his will, unless it be for some considerable fault on his side, such as cruel treatment or neglect. The facility of divorce has depraving effects, upon both sexes. Many men in the course of ten years have married twenty, thirty, or more wives; and women not far advanced in age have been wives to a dozen or more successively. “I have heard of men who have been in the habit of marrying a new wife almost every month.” But such conduct is generally regarded as very disgraceful; and few persons in the upper or middle classes would give a daughter in marriage to a person who had divorced many wives.
The women deem it more incumbent56 to cover the upper and back part of the head than the face; and more requisite57 to conceal58 the face than most parts of the person. Many among the lower classes never conceal their faces; women may often be seen with nothing but a narrow strip of rag round the hips59. The face-veils have the advantage of leaving the eyes visible, which are generally the most beautiful of the features; fine figures being more common than altogether handsome faces; though some faces are of a beauty distinguished60 by such sweetness of expression that they seem the perfection of female loveliness, “and impressed me at the time with the idea that their equal could not be found in any other country.” The women of Cairo are less strictly61 guarded than in most Eastern lands; wives are proud of the restraint as showing that the husbands value them highly, looking upon themselves as hidden treasures. To such an absurd extent do Muslims carry their feeling of the sacredness of women that entrance into the tombs of some women is forbidden to men; and a man and woman are never buried in the same vault62, without a wall between them—as if their very corpses63 might get up to mischief64. For adultery on the part of the woman the Kur-an prescribes death by stoning, but drowning is generally substituted. Unless detected by an officer of justice four eye-witnesses are required; failing these, the accuser is to be scourged65 with eighty stripes. This extraordinary law is traced to an accusation66 of adultery against the Prophet’s favorite wife “A?sheh,” who was thus absolved67 from punishment, and subsequent revelations established her innocence68. If we had a similar law here we might close our Divorce Court. If a husband without any witnesses accuses his wife of adultery, he must swear four times by God that he speaks the truth, and the fifth time imprecate God’s curse on himself if he is a liar69; but the wife can counterbalance this by swearing four times by God that he is a liar, and the fifth time imprecating God’s wrath70 on herself if he speaks the truth. The commentators71 and lawyers have agreed that in this dilemma72 the marriage must be dissolved. When a peasant woman is found to have been unfaithful to her husband, in general he or her brother throws her into the Nile, with a stone tied to her neck; or cuts her to pieces and then throws these into the river. In most instances a father or brother punishes in the same manner an unmarried daughter or sister who has been guilty of incontinence. These relatives are considered more disgraced than the husband by the crime of the woman; and are often despised if they do not thus punish her. Women in easy circumstances are put to bed for from three to six days after childbirth; but poor women in the same case seldom take to bed at all, and after a day or two resume their ordinary occupations, if these do not require great exertion73.
The law of inheritance is remarkable74 in two respects; primogeniture is not privileged, and in most cases the share of a female is half that of a male in the same degree of relationship. A debtor75 is only kept imprisoned76 for debt if he cannot prove himself insolvent77; but if able, he may be made work out what he owes. Apostacy from the faith is death if not recanted on three warnings. Blasphemy78 against God or any of the Great Prophets, whether repented79 or not, is instant death: on the ground that apostacy or infidelity is but ignorance and misjudgment, while blasphemy shows utter depravity. If Christians blaspheming Mohammed were punished as are Muslims blaspheming Christians, what a number of our enlightened clerical teachers would have died the death of malefactors!
The Copts, or descendants of the ancient Egyptians, said to number about 150,000, are Christians, but scarcely a credit to that religion whose votaries80 boast of its civilising and elevating character. The fact is that in advanced countries the Christianity has been civilised by the Secularism81, not the Secularism by the Christianity; in countries where the sciences and arts are stationary82 or retrograde, Christianity proves that it has in itself no motive-power, and is generally even more degraded than the other superstitions around it. Mr. Lane almost despaired of learning anything about these Copts, until he had the good fortune to become acquainted with a character of which he had doubted the existence—a Copt of a liberal as well as an intelligent mind. They hate the Greeks and all other Christians not of their own sect83 much worse than they hate the Muslims themselves. The priests are supported only by alms or by their own industry. Their language is a dead one. They pray seven times a day, in the course of these reciting the whole Book of Psalms, as well as chapters of the Bible, prayers, etc.: a fine example to their lax co-religionists here. They have long and arduous84 fasts. In spite or because of all this, they bear a very bad character as sullen85, avaricious86, abominable87 dissemblers, cringing88 or domineering according to circumstances. The one respectable Copt discovered by Lane admitted that they are generally ignorant, faithless, worldly, sensual, and drunken; he declared that the Patriarch was a tyrant89 and suborner of false witnesses; that the monks90 and priests in Cairo are seen every evening begging and asking the loan of money, which they never repay, at the houses of their parishioners and other acquaintances, and procuring91 brandy if possible wherever they call. So much for our esteemed92 fellow-Christians in Egypt, descendants of what in heathen times was long the foremost nation in the world.
“Women are not to be excluded from paradise, according to the faith of El Islam; though it has been asserted by many Christians, that the Muslims believe women to have no soul. In several places in the Kur-an, Paradise is promised to all true believers.” They will be admitted by God’s mercy on account of their faith, not of their good works; but their felicity there will be proportioned to their good works. The very meanest male in Paradise is promised eighty thousand beautiful youths as servants, and seventy-two wives of the daughters of Paradise. These celestial93 virgins94 we commonly call houris, but learned and accurate Mr-Lane terms them hooreeyehs, vividly95 suggesting that the Muslim saints burst into rapturous and prolonged hoorays on first perceiving them. He may also have the wives he had here below, if he wants them; and doubtless the good will desire the good. On behalf of the earthly fair sex, I must emphatically protest against this part of the heavenly arrangements. How do we know that the good husband will desire the good wife, however good, when he has two-and-seventy maidens96 of Paradise all to himself? The trust that he will, cannot be trusted; it is a perfidious97 consolation98 to poor women. No wonder Muslim wives are obsequious99, when it depends on the will, pleasure or caprice of their husbands whether they shall be re-married in the other world or not. Mrs. Caudle herself would scarcely hazard a curtain lecture with this atrocious alternative in prospect100. Try to fancy being an old-maid or grass-widow for ever and ever where all the men are very much married, having six dozen wives each at the very lowest! Such a heaven to a good woman were ten times crueller than hell. When the Muslim women have been aroused to a sense of their rights, they will insist on being treated in the next world on equal terms with the men: the meanest woman of the faithful (supposing any woman can be mean) shall have her eighty thousand beautiful servants, and her seventy-two husbands of the youths of Paradise, resplendent, adoring, ever obedient. This settled first, it will be a question for consideration between herself and her terrene spouse101 whether they shall combine their several establishments, or agree to be divorced by death. But I digress; women always lead us into digressions, only these are usually much more interesting than the dusty high-road along which it is our business to trudge102. The meanest of Muslims will further have a very large tent bejewelled with pearls, jacinths and emeralds. He will be waited on by three hundred attendants while he eats, and served in dishes of gold, whereof three hundred shall be set before him at once, each containing a different kind of food, “the last morsel103 of which will be as grateful as the first.” This absence of satiety104, this ever-fresh vigor105, I believe, is to mark all his enjoyments106, however freely he may indulge in them. Though wine is forbidden in this life, he may drink of it ad libitum in the next, and the wine of Paradise doth not inebriate107. He shall have perpetual youth, and as many children as he may desire. He shall be ravished with the songs of the angel Israfeel, “whose heart-strings are a lute108, and who has the sweetest voice of all God’s creatures.” I really cannot go on; my feelings are too much for me. I remember when young being taught to sing (or rather to squall; for my voice could never have been mistaken for that of the angel Israfeel, even by a frequenter of revival109 meetings or music halls):
“I thank the goodness and the grace (grays?)
Which on my birth have smiled,
And made me in these Christian days (dace?)
A happy English child.’*
But now that I am a man, this same consideration fills me with bitterest sorrow and anguish110, so that I am ready to bellow111:
I curse the evil and disgrace
Who would have been in other case
A happy Muslim child!
Yea, when I contrast these glowing and glorious prospects113 held out to the faithful by the Kur-an, with the everlasting114 singing in white night-gowns, amidst the howling of elders and composite beasts all over eyes (what our Heine terms “all the menagerie of the Apocalypse”), in adoration115 of a God like a jasper and sardine116 stone to look upon, and of a Lamb with seven horns and seven eyes; then do I wring117 my hands and beat my breast and tear my hair, sighing and sobbing118, moaning and groaning119, weeping and lamenting120 most piteously—Alas121! and alas! and alas! why was I bom in a Christian land and reared for the Christian Heaven? Would that I had been born among the Muslims and brought up in the faith of El Islam! So should I be now looking forward (for from such a generous faith never, never would I have lapsed) unto a Paradise worthy of the name; revelling122 in anticipations123 of four-score thousand servants, uncloying courses of three hundred dishes, unlimited124 strong wine without inebriation125, six-dozen wives of the refulgent126 celestial virgins, aging not themselves, aging not me; perpetual youth, unsating and unexhausting raptures127, for ever, and ever, and ever; and instead of having to sing my own throat hoarse128, I should have the angel Israfeel to sing for me. Ah, dear God! Thou most Compassionate129! Thou most Bountiful! Thou to whom all things are possible! grant that I may even yet be converted from a doleful Christian infidel into a blessed Muslim true believer! O God the All-merciful, save me from the terrors and tortures of our Sankey and Moody130 Christian heaven! O God the All-gracious, let me lie secure in the arms of six-dozen hooreeyehs of Paradise of El Islam! Amen, and Amen.
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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modem
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| n.调制解调器 | |
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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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minarets
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| n.（清真寺旁由报告祈祷时刻的人使用的）光塔( minaret的名词复数 ) | |
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mosques
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| 清真寺； 伊斯兰教寺院，清真寺； 清真寺，伊斯兰教寺院( mosque的名词复数 ) | |
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mosque
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| n.清真寺 | |
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piety
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| n.虔诚，虔敬 | |
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ministry
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| n.(政府的)部；牧师 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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abstain
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| v.自制，戒绝，弃权，避免 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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pro
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| n.赞成，赞成的意见，赞成者 | |
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chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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truthful
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| adj.真实的，说实话的，诚实的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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requite
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| v.报酬，报答 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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abrogated
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| 废除（法律等）( abrogate的过去式和过去分词 )； 取消； 去掉； 抛开 | |
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superseded
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| [医]被代替的，废弃的 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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doctrine
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| n.教义；主义；学说 | |
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psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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slay
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| v.杀死，宰杀，杀戮 | |
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likeness
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| n.相像，相似（之处） | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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superstitious
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| adj.迷信的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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mingles
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| 混合，混入( mingle的第三人称单数 )； 混进，与…交往[联系] | |
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infringing
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| v.违反（规章等）( infringe的现在分词 )；侵犯（某人的权利）；侵害（某人的自由、权益等） | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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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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countless
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| adj.无数的，多得不计其数的 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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abhor
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| v.憎恶；痛恨 | |
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conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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recital
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| n.朗诵，独奏会，独唱会 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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redeeming
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| 补偿的，弥补的 | |
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opprobrium
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| n.耻辱，责难 | |
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scrupulous
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| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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contrived
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| adj.不自然的，做作的；虚构的 | |
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contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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51
wed
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| v.娶，嫁，与…结婚 | |
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52
lodgings
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| n. 出租的房舍, 寄宿舍 | |
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53
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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54
immorality
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| n. 不道德, 无道义 | |
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55
consummated
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| v.使结束( consummate的过去式和过去分词 )；使完美；完婚；（婚礼后的）圆房 | |
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56
incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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57
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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58
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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59
hips
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| abbr.high impact polystyrene 高冲击强度聚苯乙烯，耐冲性聚苯乙烯n.臀部( hip的名词复数 )；[建筑学]屋脊；臀围（尺寸）；臀部…的 | |
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60
distinguished
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| adj.卓越的，杰出的，著名的 | |
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61
strictly
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| adv.严厉地，严格地；严密地 | |
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62
vault
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| n.拱形圆顶，地窖，地下室 | |
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63
corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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64
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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65
scourged
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| 鞭打( scourge的过去式和过去分词 )； 惩罚，压迫 | |
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66
accusation
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| n.控告，指责，谴责 | |
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67
absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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68
innocence
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| n.无罪；天真；无害 | |
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69
liar
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| n.说谎的人 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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71
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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72
dilemma
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| n.困境，进退两难的局面 | |
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exertion
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| n.尽力，努力 | |
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74
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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debtor
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| n.借方，债务人 | |
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76
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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insolvent
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| adj.破产的，无偿还能力的 | |
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blasphemy
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| n.亵渎，渎神 | |
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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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80
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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secularism
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| n.现世主义；世俗主义；宗教与教育分离论；政教分离论 | |
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stationary
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| adj.固定的，静止不动的 | |
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83
sect
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| n.派别，宗教，学派，派系 | |
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84
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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85
sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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86
avaricious
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| adj.贪婪的，贪心的 | |
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87
abominable
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| adj.可厌的，令人憎恶的 | |
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88
cringing
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| adj.谄媚，奉承 | |
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89
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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celestial
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| adj.天体的；天上的 | |
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94
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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vividly
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| adv.清楚地，鲜明地，生动地 | |
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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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97
perfidious
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| adj.不忠的，背信弃义的 | |
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98
consolation
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| n.安慰，慰问 | |
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99
obsequious
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| adj.谄媚的，奉承的，顺从的 | |
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100
prospect
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| n.前景，前途；景色，视野 | |
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101
spouse
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| n.配偶(指夫或妻) | |
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102
trudge
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| v.步履艰难地走；n.跋涉，费力艰难的步行 | |
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103
morsel
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| n.一口，一点点 | |
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104
satiety
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| n.饱和；(市场的)充分供应 | |
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105
vigor
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| n.活力，精力，元气 | |
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106
enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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107
inebriate
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| v.使醉 | |
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108
lute
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| n.琵琶，鲁特琴 | |
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109
revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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110
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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111
bellow
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| v.吼叫，怒吼；大声发出，大声喝道 | |
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112
defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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113
prospects
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| n.希望，前途(恒为复数) | |
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114
everlasting
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| adj.永恒的，持久的，无止境的 | |
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115
adoration
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| n.爱慕，崇拜 | |
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116
sardine
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| n.[C]沙丁鱼 | |
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117
wring
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| n.扭绞；v.拧，绞出，扭 | |
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118
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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119
groaning
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| adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
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120
lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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121
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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122
revelling
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| v.作乐( revel的现在分词 )；狂欢；着迷；陶醉 | |
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123
anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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124
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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125
inebriation
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| n.醉，陶醉 | |
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126
refulgent
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| adj.辉煌的，灿烂的 | |
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127
raptures
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| 极度欢喜( rapture的名词复数 ) | |
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128
hoarse
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| adj.嘶哑的，沙哑的 | |
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129
compassionate
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| adj.有同情心的，表示同情的 | |
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130
moody
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| adj.心情不稳的，易怒的，喜怒无常的 | |
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