When the Prophet once more saw one hour of security in Nauvoo, he recorded the fact that he had been subjected in his time to thirty-eight suits against his person and property. Not one of these was just. They were all incited5 for the purpose of vexing7 and despoiling8 him, and by the satanic power that had sought to shed the blood of prophets and holy men through all ages.
But he was compensated9 and filled with joy to see the progress of Nauvoo. From the states in this country and from the lands across the sea, faithful Saints were gathering10 by tens, and hundreds, and thousands. Homes were being built and factories were projected; the walls of the temple were rising in grandeur11, uplifting the souls of the Saints with hope that they would soon minister in the holy ordinances12 for their living and their dead; and all that was wanted to insure the dominion13 of peace was the cessation of the wicked assaults upon the Prophet and his friends.
On the last of August Joseph and his family moved into the Nauvoo Mansion. It was his intention to support this place as a home for all visitors who should come up to Zion seeking to know the glory of God. Such hospitality was no new thing for the Prophet to bestow14. His home, whenever he had one, had always been open to Saints and to strangers. It had been a resting place for thousands; and many times his family had gone without food, after giving their last morsel15 to the poor wayfarers16. The mansion was a place in which such hospitality as the Prophet loved could well be extended. With these facilities to entertain company, Joseph soon found his resources exhausted17. But for the persecutions and robberies which he had suffered he might have continued to dispense18 his bounties19 with generous hand; but now he was compelled to have the mansion opened as a hotel, at first under his own direction, but a little later it was leased for that purpose to Ebenezer Robinson, the Prophet only retaining two or three rooms for his personal use. Joseph's mother lived with him at this time.
Among the saddest afflictions of the Prophet's closing hours was the recreancy of Sidney Rigdon. As early as August, 1843, Joseph had solemnly withdrawn20 his fellowship from Sidney, and had refused to acknowledge him longer as a counselor21—unless the charge could satisfactorily be refuted that he was in league with the Prophet's enemies to betray him and give him up to death in Missouri. This was not the only ground for complaint. Sidney was charged with an alliance with dishonest persons to deal fraudulently against the innocent and unwary. At a special conference begun in Nauvoo on the 6th of October, examination was made of the statements against President Rigdon. The Prophet recalled the many times that he had borne with Sidney's failings, having forgiven him again and again; and that now Sidney had ceased altogether to be useful and devoted22, and Joseph lacked entire confidence in his integrity. Filled with mercy, Hyrum desired that one more trial should be given to Elder Rigdon, and upon his motion Sidney was sustained. The Prophet arose and said:
I have thrown him off my shoulders, and you have again put him on me. You may carry him, but I will not.
Subsequent events clearly showed how truly the Prophet had judged of the man who was once his friend and counselor, but had now lost faith and power in the gospel.
Assaults from without were threatened, with violence constantly augmenting23. In August some of the brethren who were elected to county offices went to Carthage to give bonds and take the official oath. While these men were before the court, a rabble24 consisting of Constable25 Harmon T. Wilson and about fifteen others came in armed with hickory clubs, knives and pistols, and swore that the bonds should not be approved nor the men from Nauvoo inducted into office; if they were, blood would be spilled; and the mob pledged their words, honor and reputation, not only to keep these men out of office, but to put down the "Mormons." After some delay, the rabble withdrew to convene26 a mob meeting, and the bonds were approved by the court. This mob secured a convention at the courthouse on the 19th of August and appointed a committee to draft resolutions concerning the Saints; and at an adjourned27 meeting held on the 6th of September, 1843, a most vindictive28 tirade29, filled with lies and threats, was presented and accepted under the name of preamble30 and resolutions. These mobocrats pledged themselves in the most determined31 manner to give aid in the capture of Joseph if he were demanded again, and threatened signal and summary vengeance32 upon the Saints in case of a collision. All the office-seekers were warned that the influence of the mobocrats would be withdrawn from them if they sought support at Nauvoo.
This action was designed to comfort the Missourians and to incite6 them to further efforts; and also to warn the office-holders and office-seekers of the state of Illinois not to extend any help to Joseph and his people in case of an attack upon them. The sole causes of the movements, in addition to the falsehoods of Reynolds and Wilson, who felt chagrined33 at their failure to drag the Prophet to his death as they had threatened, was that the people were increasing, Nauvoo was becoming a beautiful city, and Joseph Smith, the Prophet of God and head of the community, was the object of sectarian and apostate34 jealousy35 and political hate. Joseph wrote to the governor concerning the threatened movements against the Saints, but received no satisfaction.
The promise of the Hancock County mob and the quiescence36 of the governor of Illinois gave license37 and promise of support to the people of Missouri in the commission of further outrages38. In November, Daniel Avery and his son Philander39 were kidnapped from Hancock County, by a company of Missourians, and imprisoned40 and threatened with death for the purpose of extorting41 false statements from them upon which prosecutions42 could be based against the citizens of Nauvoo. A man named Elliot of Carthage, who had assisted the kidnappers43, was arrested and brought before a court at Nauvoo for examination. No attempt was made to inflict44 punishment upon him; the evidence clearly showed his guilt45, and he was bound over to the circuit court at Carthage. This same Elliot had sworn to have the Prophet's life, and complaint was lodged46 against him for threatening to kill. Elliot was alone and defenseless; and when the Prophet saw the man's fear and helplessness, he obtained a withdrawal47 of the charge, paid the costs himself, and invited Elliot to his own home to be fed and lodged.
Writs48 for the other persons engaged in the Avery kidnapping were issued, but an armed mob congregated49 to prevent the service of process. A party of the mob went to the house of David Holman near Ramus, and in his absence plundered52 it of provisions and then burned it to the ground, leaving himself and family shelterless in the bleak53 winter.
An attack was threatened upon Nauvoo by gathering mobs from Missouri and Illinois; and in view of this danger the Nauvoo Legion was ordered to be kept in readiness to repel54 unlawful assaults.
The vindictive and lawless character of the mob which menaced the city is shown by the statement of Amos Chase, who heard the following conversation between a spectator and the rabble:
"What will you do if the governor refuses to sanction your course?"
"Damn the governor! If he opens his head we will punch a hole through him! He dare not speak! We will serve him the same sauce we will the Mormons."
And their cowardly character is shown by the experience of Nelson Judd. A man called on Brother Judd at Nauvoo and said he wanted to sell him some wood at a little distance down the river. Nelson went with the man and when they came into the woods two men on horseback attempted to kidnap him. He avoided them and they drew their pistols and fired, but without effect. Judd then coolly said: "Now it is my turn."
Putting his hand into his pocket as though to draw a pistol, he looked fiercely at the bandits, and they fled shrieking55 with terror. Nelson had no weapon with him except his bravery and innocence56, and he walked home laughing at the ruffians.
At a meeting of the city council in December, 1843, the subject of the menace to the city and the mayor was under consideration, and Joseph said among other things:
I am exposed to far greater danger from traitors57 among ourselves than from enemies without, although my life has been sought for many years by the civil and military authorities, priests and people of Missouri; and if I can escape from the ungrateful treachery of assassins, I can live as Caesar might have lived, were it not for a right-hand Brutus. I have had pretended friends betray me. All the enemies upon the face of the earth may roar and exert all their power to bring about my death, but they can accomplish nothing, unless some who are among us, who have enjoyed our society, have been with us in our councils, participated in our confidence, taken us by the hand, called us brother, saluted58 us with a kiss, join with our enemies, turn our virtues60 into faults, and, by falsehood and deceit, stir up their wrath61 and indignation against us, and bring their united vengeance upon our heads. All the hue62 and cry of the chief priests and elders against the Savior could not bring down the wrath of the Jewish nation upon his head, and thereby63 cause the crucifixion of the Son of God, until Judas said unto them: "Whomsoever I shall kiss he is the man: hold him fast." Judas was one of the Twelve Apostles, even their treasurer64, and dipped with their Master in the dish, and through his treachery the crucifixion was brought about; and we have a Judas in our midst.
James Arlington Bennett, a lawyer, journalist and politician of New York, had been attracted by the Prophet's fame and character. Mr. Bennett had ambition to run for office in the state of Illinois, and he wrote a very complimentary65 letter to Joseph, in which he spoke66 of the boldness of the Prophet's plans and measures; and that he, Bennett, would yet run for high office in Illinois, and would give the Prophet his best services; intimated that he would like to become Joseph's right-hand man, since "Mahomet had his right-hand man"; and he declared that his mind was of so mathematical and philosophical67 a cast that divinity made an impression upon him.
To this bombastic letter the Prophet replied with such incisive68 vigor69 that must have taught Mr. Bennett a lesson:
You say, "The boldness of my plans and measures, together with their unparalleled success so far, are calculated to throw a charm over my whole being, and to point me out as the most extraordinary man of the present age."The boldness of my plans and measures can readily be tested by the touchstone of all schemes, systems, projects and adventures—truth, for truth is a matter of fact; and the fact is, that by the power of God I translated the Book of Mormon from hieroglyphics70, the knowledge of which was lost to the world; in which wonderful event I stood alone, an unlearned youth, to combat the worldly wisdom and multiplied ignorance of eighteen centuries with a new revelation, which (if they would receive the everlasting71 Gospel) would open the eyes of more than eight hundred millions of people, and make "plain the old paths," wherein, if a man walk in all the ordinances of God blameless, he shall inherit eternal life; and Jesus Christ, who was, and is, and is to come, has borne me safely over every snare72 and plan, laid in secret or openly, through priestly hypocrisy73, sectarian prejudice, popular philosophy, executive power, or law-defying mobocracy, to destroy me.
If, then, the hand of God, in all these things that I have accomplished74 towards the salvation75 of a priest-ridden generation, in the short space of twelve years through the boldness of the plan of preaching the Gospel, and the boldness of the means of declaring repentance76 and baptism for the remission of sins, and a reception of the Holy Ghost, by laying on of the hands, agreeably to the authority of the Priesthood, and the still more bold measures of receiving direct revelation from God, through the Comforter, as promised, and by which means all holy men, from ancient times till now, have spoken and revealed the will of God to men, with the consequent "success" of the gathering of the Saints, throws any "charm" around my being, and "points me out as the most extraordinary man of the age," it demonstrates the fact, that truth is mighty77, and must prevail; and that one man empowered from Jehovah has more influence with the children of the kingdom than eight hundred millions led by the precepts78 of men. God exalts79 the humble80 and debases the haughty81.
* * * * *
The summit of your future fame seems to be hid in the political policy of a "mathematical problem" for the chief magistracy of this state, which, I suppose, might be solved by "double position," where the errors of the supposition are used to produce a true answer.
But, sir, when I leave the dignity and honor I received from heaven to hoist82 a man into power through the aid of my friends where the evil and designing, after the object has been accomplished, can look up the clemency83 intended as a reciprocation84 for such favors, and where the wicked and unprincipled, as a matter of course, would seize the opportunity to flintify the hearts of the nation against me for dabbling85 at a sly game in politics; verily, I say, when I leave the dignity and honor of heaven to gratify the ambition and vanity of man or men, may my power cease, like the strength of Samson, when he was shorn of his locks, while asleep in the lap of Delilah! Truly said the Savior, "Cast not your pearls before swine, lest they trample86 them under their feet, and turn again and rend87 you."
Shall I, who have witnessed the visions of eternity88, and beheld89 the glories of the mansions90 of bliss91, and the regions and misery92 of the damned, shall I turn to be a Judas? Shall I, who have heard the voice of God, and communed with angels, and spake, as moved by the Holy Ghost, for the renewal93 of the everlasting covenant94 and for the gathering of Israel in the last days, shall I worm myself into a political hypocrite? Shall I who hold the keys of the last kingdom, in which is the dispensation of the fulness of all things spoken by the mouths of all the holy prophets since the world began, under the sealing power of the Melchizedek Priesthood—shall I stoop from the sublime95 authority of Almighty96 God to be handled as a monkey's catspaw, and pettify myself into a clown to act the farce97 of political demagoguery? No, verily no! The whole earth shall bear me witness, that I, like the towering rock in the midst of the ocean, which has withstood the mighty surges of the warring waves for centuries, am impregnable, and am a faithful friend to virtue59, and a fearless foe98 to vice50; no odds99, whether the former was sold as a pearl in Asia or hid as a gem100 in America, and the latter dazzles in palaces or glitters among the tombs.
I combat the errors of ages; I meet the violence of mobs; I cope with illegal proceedings101 from executive authority; I cut the Gordian knot of powers; and I solve mathematical problems of universities with truth—diamond truth; and God is my "right-hand man."
In December memorials were prepared and sent to Congress supplicating102 for a redress of the wrongs inflicted103 upon the Saints in Missouri and for protection against further plundering104. This seemed necessary, for the governor of Illinois had practically confessed the helplessness of the state to prevent the infliction105 of additional wrongs upon this longsuffering people. The memorials were signed by the citizens of Hancock County and the city council of Nauvoo; they were truthful106 and eloquent107; and they were of as little avail as other appeals for justice made by the people of God in this and other ages. Several of the elders wrote addresses to their native states, setting forth108 with the vigor of truth the wrongs and oppressions which had been inflicted upon them by Missouri. Joseph wrote a stirring appeal to the people—the Green Mountain boys—of his native state of Vermont. After sketching109 the great wrongs which the people had endured, the Prophet says:
Must we, because we believe in the fullness of the Gospel of Jesus Christ, the administration of angels and the communion of the Holy Ghost, like the prophets and apostles of old,—must we be mobbed with impunity110, be exiled from our habitations and property without remedy, murdered without mercy, and government find the weapons and pay the vagabonds for doing the jobs, and give them the plunder51 into the bargain? Must we, because we believe in enjoying the constitutional privilege and right of worshiping Almighty God according to the dictates111 of our own consciences, and because we believe in repentance, and baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands, the resurrection of the dead, the millennium112, the day of judgment113 and the Book of Mormon as the history of the aborigines of this continent,—must we be expelled from the institutions of our country, the rights of citizenship114, and the graves of our friends and brethren, and the government lock the gate of humanity and shut the door of redress against us? If so, farewell freedom! adieu to personal safety! and let the red hot wrath of an offended God purify the nation of such sinks of corruption115; for that realm is hurrying to ruin where vice has the power to expel virtue.
My father, who stood several times in the battles of the American Revolution, till his companions in arms had been shot dead at his feet, was forced from his home in Far West, Missouri, by those civilized116 or satanized savages117, in the dreary118 season of winter, to seek a shelter in another state; and the vicissitudes119 and sufferings consequent to his flight brought his honored gray head to the grave a few months after.
* * * * * * * * *
I appeal to the "Green Mountain Boys" of my native state to rise in the majesty120 of virtuous121 freemen, and by all honorable means help to bring Missouri to the bar of justice. If there is one whisper from the spirit of an Ethan Allen, or a gleam from the shade of a General Stark122, let it mingle123 with our sense of honor and fire our bosoms124 for the cause of suffering innocence, for the reputation of our disgraced country, and for the glory of God; and may all the earth bear me witness, if Missouri—blood-stained Missouri, escapes the due demerit of her crimes—the vengeance she so justly deserves, that Vermont is a hypocrite, a coward, and this nation the hot-bed of political demagogues.
I make this appeal to the sons of liberty of my native state for help to frustrate125 the wicked designs of sinful men. I make it to hush126 the violence of mobs. I make it to cope with the unhallowed influence of wicked men in high places. I make it to resent the insult and injury made to an innocent, unoffending people, by a lawless ruffian state. I make it to obtain justice where law is put at defiance127. I make it to wipe off the stain of blood from our nation's escutcheon. I make it to show presidents, governors and rulers prudence128. I make it to fill honorable men with discretion129. I make it to teach senators wisdom. I make it to teach judges justice. I make it to point clergymen to the path of virtue. And I make it to turn the hearts of this nation to the truth and realities of pure and undefiled religion, that they may escape the perdition of ungodly men: and Jesus Christ, the Son of God, is my great counselor.
On Christmas morning, 1843, Joseph and Hyrum were roused from their slumbers131 by the hymn132 of a choir133 singing, "Mortals, Awake! with Angels Join." The choir was composed of a widow named Lettice Rushton and her children and neighbors; and their sweet voices and the noble sentiments of the hymn thrilled the souls of the Prophet and Patriarch into gladness and thanksgiving. Joseph blessed the singers and thanked his Heavenly Father for the visit. Hyrum said that he thought at first that a cohort of angels had descended134, for the music had such a heavenly effect upon his soul. It was the last Christmas carol that Joseph and Hyrum heard in this life. Before another year had passed these two grand mortals had passed into the slumber130 of death, to awake with immortality135 upon them and to join with the choir invisible.
On the night of the same day another joy came to Joseph. He was entertaining a company of friends at his house when the festivities were interrupted by a man who came unbidden to the feast. His hair was long and fell over his face and upon his shoulders. He seemed a stranger to all and yet acted boldly and confidently as if at home. The company thought he was a Missourian and he would have been ejected, but the Prophet came and looked him fairly in the face and discovered to his great joy that it was his long-tried and persecuted136 friend Orrin Porter Rockwell who, in fulfillment of the prediction of Joseph, had come away honorably from Missouri.
Orrin was gladly welcomed then to the banquet, and the Prophet listened to the recital137 of his adventures. After going to the east in 1842 and remaining some months, Rockwell determined to return to his home in Nauvoo, not desiring perpetual exile. At St. Louis he was captured and thrown into jail. Iron hobbles and manacles were fastened upon him and he was carried to Independence. He was dragged from place to place, from court to court, tortured, threatened, starved, and all without any legal or just charge against him. Not the remotest connection could be traced between him and the attempt upon Boggs' life. He had not been seen in the entire state of Missouri during the year in which that event took place. No court from very shame could hold him on this monstrous138 charge, but when it failed others were concocted139; and in the meantime several mob parties attempted to take his life as he was dragged to and fro in custody140. After repeated solicitations he induced Joseph Reynolds, the sheriff of Jackson, to write to Bishop141 Whitney at Nauvoo, and this is the communication which that officer of law forwarded:
Independence, Missouri
April 7th, 1843
Sir:—At the request of Orrin Porter Rockwell, who is now confined in our jail, I write you a few lines concerning his affairs. He is held to bail142 in the sum of $5,000, and wishes some of his friends to bail him out. He also wishes some friend to bring his clothes to him. He is in good health and pretty good spirits. My own opinion is, after conversing143 with several persons here, that it would not be safe for any of Mr. Rockwell's friends to come here, notwithstanding I have written the above at his request; neither do I think bail would be taken (unless it was some responsible person well known here as a resident of this state). Any letter to Mr. Rockwell, (post paid) with authority expressed on the back for me to open it, will be handed to him without delay. In the meantime he will be humanely144 treated and dealt with kindly145, until discharged by due course of law.
Yours, etc.,
J. H. Reynolds
When I was put in Independence jail, I was again ironed hand and foot, and put in the dungeon147, in which condition I remained about two months. During this time, Joseph H. Reynolds, the sheriff, told me he was going to arrest Joseph Smith, and they had received letters from Nauvoo which satisfied them that Joseph Smith had unlimited148 confidence in me, that I was capable of toling him in a carriage or on horseback anywhere that I pleased; and if I would only tole him out by riding or any other way, so that they could apprehend149 him, I might please myself whether I stayed in Illinois or came back to Missouri; they would protect me, and any pile that I would name the citizens of Jackson County would donate, club together and raise, and that I should never suffer for want afterwards: "you only deliver Joe Smith into our hands, and name your pile." I replied—"I will see you all damned first, and then I won't."
About the time that Joseph was arrested by Reynolds at Dixon, I knowing that they were after him, and no means under heaven of giving him any information, my anxiety became so intense upon the subject, knowing their determination to kill him, that my flesh twitched151 on my bones. I could not help it; twitch150 it would. While undergoing this sensation, I heard a dove alight on the window in the upper room of the jail, and commence cooing, and then went off. In a short time he came back to the window, where a pane152 was broken; he crept through the bars of iron, which were about two and a half inches apart. I saw it fly round the trapdoor several times; it did not alight, but continued cooing until it crept through the bars again, and flew out through the broken window.
I relate this, as it was the only occurrence of the kind that happened during my long and weary imprisonment153; but it proved a comfort to me; the twitching154 of my flesh ceased, and I was fully155 satisfied from that moment that they would not get Joseph into Missouri and that I should regain156 my freedom. From the best estimates that can be made, it was at the time when Joseph was in the custody of Reynolds.
In a few days afterwards Sheriff Reynolds came into the jail and told me that he had made a failure in the arrest of Joseph.
At last, finding that no charge could be maintained against the prisoner, and that he could not be bribed157 or cajoled, or driven into a traitorous158 act, he was turned loose to find his way on foot across the state of Missouri, which swarmed159 with enemies. He was marvelously preserved from dangers which encompassed160 his path, and reached Nauvoo as much to Joseph's joy as to his own.
The Prophet must have compared the fidelity161 of this unpretending but loyal man with the selfish and traitorous action of some men upon whom benefits and confidences had been showered.
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1
mansion
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| n.大厦，大楼；宅第 | |
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recreancy
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| n.胆小；怯懦；不忠；变节 | |
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bombastic
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| adj.夸夸其谈的，言过其实的 | |
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redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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incite
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| v.引起，激动，煽动 | |
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vexing
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| adj.使人烦恼的，使人恼火的v.使烦恼( vex的现在分词 )；使苦恼；使生气；详细讨论 | |
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8
despoiling
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| v.掠夺，抢劫( despoil的现在分词 ) | |
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compensated
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| 补偿，报酬( compensate的过去式和过去分词 )； 给（某人）赔偿（或赔款） | |
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gathering
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| n.集会，聚会，聚集 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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morsel
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| n.一口，一点点 | |
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wayfarers
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| n.旅人，（尤指）徒步旅行者( wayfarer的名词复数 ) | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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bounties
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| （由政府提供的）奖金( bounty的名词复数 )； 赏金； 慷慨； 大方 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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counselor
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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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augmenting
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rabble
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| n.乌合之众，暴民；下等人 | |
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constable
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| n.(英国)警察，警官 | |
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convene
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| v.集合，召集，召唤，聚集，集合 | |
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adjourned
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| （使）休会， （使）休庭( adjourn的过去式和过去分词 ) | |
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vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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tirade
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| n.冗长的攻击性演说 | |
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preamble
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| n.前言；序文 | |
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determined
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| adj.坚定的；有决心的 | |
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vengeance
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| n.报复，报仇，复仇 | |
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chagrined
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| adj.懊恼的，苦恼的v.使懊恼，使懊丧，使悔恨( chagrin的过去式和过去分词 ) | |
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apostate
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| n.背叛者，变节者 | |
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jealousy
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| n.妒忌，嫉妒，猜忌 | |
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quiescence
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| n.静止 | |
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37
license
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| n.执照，许可证，特许；v.许可，特许 | |
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38
outrages
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| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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39
philander
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| v.不真诚地恋爱，调戏 | |
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40
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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41
extorting
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| v.敲诈( extort的现在分词 )；曲解 | |
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42
prosecutions
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| 起诉( prosecution的名词复数 )； 原告； 实施； 从事 | |
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43
kidnappers
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| n.拐子，绑匪( kidnapper的名词复数 ) | |
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44
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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45
guilt
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| n.犯罪；内疚；过失，罪责 | |
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46
lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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47
withdrawal
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| n.取回，提款；撤退，撤军；收回，撤销 | |
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48
writs
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| n.书面命令，令状( writ的名词复数 ) | |
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49
congregated
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| （使）集合，聚集( congregate的过去式和过去分词 ) | |
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50
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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51
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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52
plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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53
bleak
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| adj.(天气)阴冷的；凄凉的；暗淡的 | |
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54
repel
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| v.击退，抵制，拒绝，排斥 | |
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55
shrieking
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| v.尖叫( shriek的现在分词 ) | |
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56
innocence
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| n.无罪；天真；无害 | |
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57
traitors
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| 卖国贼( traitor的名词复数 )； 叛徒； 背叛者； 背信弃义的人 | |
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58
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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59
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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60
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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61
wrath
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| n.愤怒，愤慨，暴怒 | |
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62
hue
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| n.色度；色调；样子 | |
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63
thereby
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| adv.因此，从而 | |
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64
treasurer
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| n.司库，财务主管 | |
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65
complimentary
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| adj.赠送的，免费的，赞美的，恭维的 | |
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66
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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67
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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68
incisive
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| adj.敏锐的，机敏的，锋利的，切入的 | |
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69
vigor
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| n.活力，精力，元气 | |
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70
hieroglyphics
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| n.pl.象形文字 | |
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71
everlasting
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| adj.永恒的，持久的，无止境的 | |
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72
snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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73
hypocrisy
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| n.伪善，虚伪 | |
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74
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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75
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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76
repentance
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| n.懊悔 | |
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77
mighty
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| adj.强有力的；巨大的 | |
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78
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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79
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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80
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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81
haughty
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| adj.傲慢的，高傲的 | |
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82
hoist
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| n.升高，起重机，推动；v.升起，升高，举起 | |
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83
clemency
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| n.温和，仁慈，宽厚 | |
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84
reciprocation
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| n.互换 | |
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85
dabbling
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| v.涉猎( dabble的现在分词 )；涉足；浅尝；少量投资 | |
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86
trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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87
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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88
eternity
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| n.不朽，来世；永恒，无穷 | |
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89
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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90
mansions
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| n.宅第，公馆，大厦( mansion的名词复数 ) | |
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91
bliss
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| n.狂喜，福佑，天赐的福 | |
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92
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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93
renewal
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| adj.(契约)延期，续订，更新，复活，重来 | |
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94
covenant
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| n.盟约，契约；v.订盟约 | |
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95
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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96
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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97
farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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98
foe
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| n.敌人，仇敌 | |
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99
odds
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| n.让步，机率，可能性，比率；胜败优劣之别 | |
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100
gem
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| n.宝石，珠宝；受爱戴的人 [同]jewel | |
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101
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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102
supplicating
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| v.祈求，哀求，恳求( supplicate的现在分词 ) | |
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103
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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104
plundering
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| 掠夺，抢劫( plunder的现在分词 ) | |
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105
infliction
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| n.（强加于人身的）痛苦，刑罚 | |
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106
truthful
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| adj.真实的，说实话的，诚实的 | |
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107
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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108
forth
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| adv.向前；向外，往外 | |
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109
sketching
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| n.草图 | |
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110
impunity
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| n.(惩罚、损失、伤害等的)免除 | |
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111
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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112
millennium
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| n.一千年，千禧年；太平盛世 | |
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113
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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114
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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115
corruption
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| n.腐败，堕落，贪污 | |
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116
civilized
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| a.有教养的，文雅的 | |
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117
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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118
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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119
vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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120
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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121
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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122
stark
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| adj.荒凉的；严酷的；完全的；adv.完全地 | |
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123
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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124
bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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125
frustrate
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| v.使失望；使沮丧；使厌烦 | |
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126
hush
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| int.嘘，别出声；n.沉默，静寂；v.使安静 | |
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127
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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128
prudence
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| n.谨慎，精明，节俭 | |
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129
discretion
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| n.谨慎；随意处理 | |
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130
slumber
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| n.睡眠，沉睡状态 | |
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131
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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132
hymn
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| n.赞美诗，圣歌，颂歌 | |
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133
choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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134
descended
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| a.为...后裔的，出身于...的 | |
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135
immortality
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| n.不死，不朽 | |
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136
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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137
recital
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| n.朗诵，独奏会，独唱会 | |
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138
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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139
concocted
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| v.将（尤指通常不相配合的）成分混合成某物( concoct的过去式和过去分词 )；调制；编造；捏造 | |
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140
custody
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| n.监护，照看，羁押，拘留 | |
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141
bishop
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| n.主教，（国际象棋）象 | |
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142
bail
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| v.舀（水），保释；n.保证金，保释，保释人 | |
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143
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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144
humanely
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| adv.仁慈地；人道地；富人情地；慈悲地 | |
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145
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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146
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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147
dungeon
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| n.地牢，土牢 | |
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148
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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149
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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150
twitch
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| v.急拉，抽动，痉挛，抽搐；n.扯，阵痛，痉挛 | |
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151
twitched
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| vt.& vi.（使）抽动，（使）颤动（twitch的过去式与过去分词形式） | |
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152
pane
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| n.窗格玻璃，长方块 | |
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153
imprisonment
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| n.关押，监禁，坐牢 | |
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154
twitching
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| n.颤搐 | |
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155
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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156
regain
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| vt.重新获得，收复，恢复 | |
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157
bribed
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| v.贿赂( bribe的过去式和过去分词 )；向（某人）行贿，贿赂 | |
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158
traitorous
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| adj. 叛国的, 不忠的, 背信弃义的 | |
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159
swarmed
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| 密集( swarm的过去式和过去分词 )； 云集； 成群地移动； 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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160
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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161
fidelity
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| n.忠诚，忠实；精确 | |
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