And motion of the soul which will not dwell,
Beyond the fitting medium of desire;
Of aught but rest.”
—“Childe Harold.”
There is something very fascinating about the contemplation of life as a continuous pilgrimage, and the fascination6 grows on one as the conviction of the truth of the conception is deepened by study of it. The course of our race has been a series of processions from continent to continent, from age to age, from barbarism to refinement7, from darkness toward light. Whether measuring the little arcs of individuals from birth to dust, or following along the mighty8 marches of our universe with all its grouping hosts of whirling constellations9, we have before us ever this constant truth; man moves willingly or unwillingly10 onward11, as a pilgrim amid pilgrims. “Move on” is the constant mandate12 and necessity of being. Man’s course is mapped; onward from the swaddling clothes to the shroud13, from[37] life to dust; then onward again; while all the mighty planet fleets of which the earth-ship is but one, move along their courses, over trackless oceans, toward destinations, all unknown, yet concededly in a grand as well as in an inexorable pilgrimage. Partly because the motions of his earth-ship makes him restless, partly because he is a being that hopes and so comes to try to find by distant quests hope’s fruitions, and more largely because he is of a religious nature, which impels14 him to seek things beyond himself, the man becomes a pilgrim. He that is content as and where he is, always, is regarded as a fool playing with the toys of a child, by wise men; by religionists, lack of holy restlessness is ever adjudged to be a sign of depravity. Hence almost all religions, whether false or true, have given birth to the pilgrim spirit. The zeal15 to express and to utilize16 this spirit has been often pitiful to behold17. Multitudes, failing to grasp the fact that life itself is a pilgrimage, have invented other pilgrimages and gone aside to useless, needless miseries18. But all the time they attested19 human nature seeking something beyond itself, better than its present. So the tribes that lived in the lowlands nourished traditions of descent from gods or ancestors who abode20 on the mountains, and they inaugurated pilgrimages to seek inspiration or a golden age “on high places, far away.” The chosen people of God thus constantly were allured21 from the worship of the Everywhere and One Jehovah by the enthusiasm of the heathen devotees who flocked to the mountain fanes. Turn which way one will in the night of the ages and the spectacle of the pilgrim is before him.[38] Ancient Hinduism, followed by that of to-day, witnessed annually22, pilgrims counted by hundreds of thousands to the temple of murderous Juggernaut, the Ganga Sagor, or isle23 of Sacred Ganges. The Buddhists24 journey to Adam’s Peak in Ceylon, and the Lamaists of Thibet travel adoringly to their Lha-Isa; the Japanese have their pilgrim shrines25 amid perilous26 approaches at Istje, while the Chinese, who claim to be sons of the mountains, clamber with naked knees the rugged27 sides of Kicou-hou-chan. The pilgrimages of the Jews occupy many chapters of Holy Writ28, for all their ancient worthies29 “not having received the promises, but seeing them afar off ... confessed that they were pilgrims and strangers.” Christ confronted the pilgrim spirit perverted30 in the person of the woman of Samaria, at the eastern foot of Gerezim. She and her people rested their hopes in pilgrimages to their supposed to be sacred places, but the Saviour31 declared to her by Jacob’s well, truths, both grand and revolutionary, in these words: “The hour ... now is when the true worshiper shall worship the Father in spirit ... not in this mountain nor in Jerusalem.” “Go call thy husband and come hither. Whosoever drinketh the water I shall give shall never thirst.” There were volumes in the golden sentences and they plainly said no need to travel far to find the Everywhere God Who ever comes where men are to satisfy their every thirst. “Go call thy husband.” Go to thy home and find the water of life through doing God’s will; it is better to be a missionary32 than a pilgrim unless the pilgrim be also missioner. But the truths of that hour have found tardy33 acceptance among many. The children of[39] Jacob are pilgrims throughout the earth, and the disciples34 of Christ, since His departure, have gone pilgriming often, as did their fathers before them. Constantine, the Roman emperor, and his mother, Helena, by example and precept35, urged Christendom to re-embark in such pious36 journeys, and at the end of the first thousand years of its existence, Christianity had hosts of disciples actuated by the same old passion that sent religionists everywhere to seek shrines, fanes and blessings38. Then the belief began to be held everywhere among Christians39 that the millennial40 period was at hand. Multitudes abandoned friends, sold or gave away their possessions, and hastened toward the Holy Land, where they believed Jesus Christ was to appear to judge the world. Here two pilgrim tides, utterly41 opposed to each other, met; the Christian37 and the Mohammedan. The followers42 of the False Prophet, like other men, were imbued44 with the pilgrim spirit. Some of these thought perfection could be attained45 only within the precincts of Babylon or Bagdad, and others sincerely believed that they could find peculiar46 nearness to heaven about the stone-walled Kaaba of Mecca. It was held to be not only a privilege but a duty, incumbent47 upon all, to take these religious journeys; hence men and women, young and old, undertook them. Even the decrepit49 were under the obligation, and they must either undertake the work, though failure by death were certain, or hire a proxy50 to go in their behalf. So was rolled up stupendously the numbers of pilgrim graves which have marked this earth of ours. The Christian pilgrims for a time thronged51 toward Palestine, first as a small stream, then as[40] a torrent53. Europe at large was aroused, and all impulses converged54 toward the Holy Sepulcher55. The soldiers of the Cross soon added swords to their equipments; the flashing of spears outshone the altar lights, and almost before they realized it the priests and pious pilgrims were transformed to mailed knights57. There was a root to the impulse, and that the universally felt need of ideals, patterns, personages of heroic mold in all goodness, to show men how to live. The pilgrims turned their eyes to the worthies of the past, and soon came to believe that they could best imbibe58 their spirit amid their tombs and former abodes59. Like most religionists they grew to believe God their especial friend, and they therefore soon came to feel that, against all odds60, He would help them to victory. Then they easily grew to believe that death in their crusades would merit the martyr’s crown. Their courage was unbounded, for many went out with a passion to die in the cause they had embraced. The following crusades were marked by conflicts between Moslem61 and Christian, filled with fanatical and merciless fury, though both the opposing hosts claimed to be doing all they did in God’s name and under his especial direction. “Deus vult,” “God wills it,” was the war-cry of a mighty army, each of which bore on his banner and on his breast the sign of the Cross, the emblem62 eternally exalted63 by the Prince of Peace, who willingly died that others might live; but these soldiers were bent48 on slaying64 those they could not convert. They were in a transitional state, passing from being pilgrims to being missionaries65, but the course was a bloody66 one. They promoted their self-complacency by persuading themselves[41] that it was a heaven-offending wrong to continue to suffer heretics to occupy the places made sacred by the Saviour when in the world. Then multitudes of Christian priests taught that the pious needed free course to visit the holy places of the East, that they might upbuild their faith and their grasp of theological abstractions by beholding67 objects associated with the tenets they had adopted. The Moslems had no interest in these proceedings68 beyond a desire to thwart69 them. The Christians, to be sure, had the moral disadvantage of being invaders70, but then censure71 of them is mitigated72 by the fact that Syria was stolen property to the Turk. The latter held it by the stern title deed of the sword. The reader of this summary will be chiefly advantaged by remembering that this conflict was one of the mightiest73 efforts in the direction of missionary work ever attempted by man, and that being attempted by force it failed utterly. Now the Crusaders were believers in Christ and devoted74 to Mary. These facts awaken75 questions as to how, since the spirits of these twain are finally to conquer all hearts, their champions were so defeated? The Crusaders desired to promote the glory of the Man of men and the woman of women, but sought it by aims only weakly worthy76, and means often atrocious. It never matters to Christ’s kingdom who possesses His grave if He only possesses all hearts. The Crusaders, beginning with a warm sentiment of respect for the Virgin77, suffered their sentimentality to run mad, and mad sentiment is ripe for folly78 and defilement79. An opal, they say, will change its color when its wearer is sick; so a man wearing a priceless virtue80 on the sleeve of his creed81,[42] will find its luster82 bedimmed when evil sickens his heart. The Crusaders had grand banners, mottoes, war-cries and ideals, but they did not know how to honestly and truly apply them. Their efforts and results well serve to emphasize the truth that moral advances are made with grander forces than those of the sword; that in the end the heroes and heroines of the world’s regeneration will appear potent84 and regnant solely85 in the sweetness, truth and exaltation of personal character. Crusader and Moslem, at heart, were each desirous of making the world better, but they each, in fact for a time made it fearfully worse. Probably the followers of the Cross and the followers of the Crescent would have been glad to have bestowed86 all kindness each on the other, if only the one would have accepted the creed of the other. But the humanity and charity of each were as to the other eclipsed utterly by a zeal for theories. There was need to both that there arise a harmonizing ideal. It would seem as if Providence87 suffered these opposing pilgrims to peel each other until each in sheer disgust was driven to seek some better way. An able historian affirms that the Crusades did not “change the fate of a single dynasty, nor the boundaries and relative strength of a nation”—but they did leave a history, the contemplation of which affords rare thought-food. The conflict ended in the utter route and flight of the Christians. The tragedy ended at Acre, but there were left some things that took shape in men’s thinking, and the world was made thereby88 better. The populations and properties of Christian Europe had been squandered89 to a startling degree in these religious wars, and it was fitting[43] that there be some return to compensate90. The result of all others, that grew out of the Crusades, and was indeed also a leading cause of their vigor91, was the rising of the spirit of chivalry92. The dawn of chivalry first begat brave fighting, but in time the chivalrous93 discovered a theater for their activity amid the amenities94 of peace. Chivalry was a rebound95 from the rugged, barbarous belief of the semi-civilized, whose trust was in brute96 force and whose constant dictum was, “Might makes right.” Men became impressed with a spirit of tenderness, and, little by little the duty and beauty of the strong’s helping97 the weak dawned upon humanity. To be chivalrous, by the unwritten laws of custom, became the obligation of every man who sought popular respect. Chivalry was in the creed of the noble and brave, and men delighted to become the companions of lone98 pilgrims, patrons of beggars, protectors of children and defenders99 of women. Toward the gentler sex, the spirit of chivalry finely expressed itself by not only defending helpless females amid physical perils100, but by according to womankind distinguished101 courtesy, refined politeness, and all those proper respects that so appropriately garnish102 and ornament103 the social intercourse104 of the sexes in properly cultivated societies. Before the advent5 of this chivalric105 time, women had been deemed as generally every way inferior to men; chiefly desirable as ministers to the necessities or appetites of their lords; useful as mothers, but worthy of very little respect, confidence or lasting106 admiration107. The dawn of this new and fine gallantry was a step toward woman’s disinthrallment. Chivalry tried to express itself in the Crusades; defeated, its ardor108 still burned, and Europe[44] felt its beneficent glow long after the conflict for Syrian sepulchers109 had ceased. And here it is of the utmost importance that the reader forget not the key fact, that before the advent of the attractive spirit of chivalry, men’s minds in Christian communities were profoundly penetrated110 and wondrously112 incited113 by a deep and new regard for the Queenly woman Mary, the mother of Jesus! She had been almost rediscovered. By a common consent, Christian pulpits had begun sounding her praises, as the ideal woman; a woman worthy of the veneration114 and emulation115 of all. The various religious communities vied with each other in doing her honor. The Cistercians declared her purity by wearing white, the Servi wore black to commemorate116 her touching117 sorrows, and other bodies elected as their distinguishing badges, various garbs118 or signs solely to proclaim their allegiance to their ideal woman. A popular moral coronation of Mary resulted. The Crusaders outran all others in their adulation of, and committal to, the wondrous111 woman. They were the first to call her “Our Lady.” She was the Lady of the hearts of all. These chivalrous soldiers to her spoke119 their pious vows120, from her besought121 holy favors, and in her name, with sacred oaths, committed their all to effort to wrest122 all Palestine from the enemies of Mary’s Son.[1] Now these millions of men were not mad, nor in pursuit of a phantom123. It was all very real to them. They desired to express a long pent-up natural feeling, and they found an object all satisfactory in Mary. The Crusaders returned finally and for good from battling with Moslem; they returned[45] thoroughly124, disastrously125 defeated: but with their love for Mary all aglow126. When they first called her “Our Lady,” there may have been an admixture of irreverence127 and dilettante128 in the thought of many; they were purged129 of these in the hurricane of battle and in the terrors of that inhospitable land of their pilgrimages. Amid trials, far away from his home, often in severe want, frequently confronting slavery and death, the Christian knight56 while adding “Ave Marie” to his “Patre Nostre,” learned to think of the Madonna as his mother. Missing the latter keenly, worshiping the other unfeignedly, woman took a high throne in his esteem130. Sword conquest began to seem to the war-wearied soldier very insignificant131 as compared to a ministry132 of comfort, peace and good will. The defeated Crusaders returned to scatter133 through all Europe a new gospel of humanity. They exalted the Queen of David’s line and forgot to recount the fortunes of war in the East in expounding134 the dawning beauties of the woman that entranced them and the queenship this ideal had gained over their minds. So they prepared multitudes of the sterner sex for a lasting belief in the worthfulness of true womanhood at its best. The Christian world was ripe for such a revival135, when the priests began to thunder “On to Jerusalem!” but men needed not so much war as conversion136; not so much relics137 and tombs as loving principles exemplified. It is wonderful how conversion womanizes some men. That is a triumph of the spiritual over the sensual, the beautiful over the gross. It will make a man of brutal138, selfish fiber139, in time, as tender as a mother toward her child and as self-denying[46] as a maid toward her lover. The Crusaders started out to rescue the tomb of the dead Saviour from unbelievers and failed, but they returned to herald140 the renaissance141 of Mary, the disenslaving of woman; to call the state, the home and individuals to all the refinements142 which the exaltation of such an ideal of necessity offered. Toward this advening the rising spirit of chivalry was bending the finest hearts when the clarions of war, sounded from altar and baptistry, summoned all to raise the red banner against the Moslem. Right here it is worthy of notice that God’s providence presented other, though allied143, principles in the conflict against the Orientals. Two pilgrim hosts, thinking to choose their own ways, were wisely led to better goals than they knew. The Turk presented the throng52 of the harem as his family; the Christian was committed to the union of only two in holy wedlock144. One party presented a banner with a Cross, forever the emblem of self-sacrifice; the other the Crescent, emblem of youthfulness increasing, a hint ever of the hope of endless lust83, whether borne of the master of a harem or by the heathen follower43 of the ancient moon-horned Astarte. The last at Acre, by the Syrian border of the Mediterranean145 Sea, the Saracen hugged victory and the Cross-bearers were utterly routed. So reads human history, but in truth the defeat was only apparent and local. The followers of the Crescent, holding the creed of lust and making pleasure of sense their end came surely toward their destruction when successes encouraged them in their courses; the followers of the Cross, on the other hand, had within some germs of truth, life-giving in themselves and too beautiful[47] to be suffered to die from the earth. Trial and defeat watered these germs and the knightly146 hosts returned to Europe by thousands to proclaim finer doctrines147 than those by which the priest had incited them to war. The returning soldiers were transformed from pilgrims to missionaries, from being taught to teaching, from restorers of Palestine’s graves to restorers of European society. Of the “Teutonic Knights of Saint Mary,” a fine and representative order, an impartial148 historian writes: “They defended Christianity against the barbarians149 of Eastern Europe.” “After many bloody encounters introduced German manners, language and morals.” Of the Knighthood, as a whole, says another, “the institution that could breed such characters as these, obviously rendered an enduring service to humanity. Its spirit lives on, offering examples which the young still welcome in their joyous150, dreamy days. The ideal still remains151, purified by time, freed from its frailties152, and aids in fashioning modern sentiment to the conception and admiration of the Christian gentleman.”
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1
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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quenchless
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| 不可熄灭的 | |
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preys
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| v.掠食( prey的第三人称单数 )；掠食；折磨；（人）靠欺诈为生 | |
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advent
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| n.(重要事件等的)到来，来临 | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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mighty
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| adj.强有力的；巨大的 | |
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constellations
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| n.星座( constellation的名词复数 )；一群杰出人物；一系列（相关的想法、事物）；一群（相关的人） | |
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unwillingly
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| adv.不情愿地 | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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mandate
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| n.托管地；命令，指示 | |
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shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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impels
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| v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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zeal
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| n.热心，热情，热忱 | |
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utilize
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| vt.使用，利用 | |
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behold
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| v.看，注视，看到 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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attested
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| adj.经检验证明无病的，经检验证明无菌的v.证明( attest的过去式和过去分词 )；证实；声称…属实；使宣誓 | |
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abode
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| n.住处，住所 | |
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allured
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| 诱引，吸引( allure的过去式和过去分词 ) | |
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annually
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| adv.一年一次，每年 | |
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isle
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| n.小岛，岛 | |
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Buddhists
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| n.佛教徒( Buddhist的名词复数 ) | |
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shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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perilous
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| adj.危险的，冒险的 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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writ
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| n.命令状，书面命令 | |
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worthies
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| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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saviour
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| n.拯救者，救星 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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tardy
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| adj.缓慢的，迟缓的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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precept
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| n.戒律；格言 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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millennial
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| 一千年的，千福年的 | |
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utterly
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| adv.完全地，绝对地 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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follower
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| n.跟随者；随员；门徒；信徒 | |
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imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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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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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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decrepit
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| adj.衰老的，破旧的 | |
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proxy
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| n.代理权，代表权；（对代理人的）委托书；代理人 | |
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51
thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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converged
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| v.（线条、运动的物体等）会于一点( converge的过去式 )；（趋于）相似或相同；人或车辆汇集；聚集 | |
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sepulcher
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| n.坟墓 | |
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knight
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| n.骑士，武士；爵士 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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imbibe
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| v.喝，饮；吸入，吸收 | |
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abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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60
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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61
Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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62
emblem
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| n.象征，标志；徽章 | |
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63
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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64
slaying
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| 杀戮。 | |
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65
missionaries
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| n.传教士( missionary的名词复数 ) | |
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66
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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67
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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68
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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69
thwart
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| v.阻挠，妨碍，反对；adj.横(断的) | |
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70
invaders
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| 入侵者，侵略者，侵入物( invader的名词复数 ) | |
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71
censure
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| v./n.责备；非难；责难 | |
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72
mitigated
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| v.减轻，缓和( mitigate的过去式和过去分词 ) | |
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73
mightiest
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| adj.趾高气扬( mighty的最高级 )；巨大的；强有力的；浩瀚的 | |
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74
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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75
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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76
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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77
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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78
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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79
defilement
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| n.弄脏，污辱，污秽 | |
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80
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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81
creed
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| n.信条；信念，纲领 | |
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82
luster
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| n.光辉；光泽，光亮；荣誉 | |
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83
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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84
potent
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| adj.强有力的，有权势的；有效力的 | |
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85
solely
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| adv.仅仅，唯一地 | |
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86
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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87
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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88
thereby
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| adv.因此，从而 | |
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89
squandered
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| v.（指钱，财产等）浪费，乱花( squander的过去式和过去分词 ) | |
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90
compensate
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| vt.补偿，赔偿；酬报 vi.弥补；补偿；抵消 | |
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91
vigor
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| n.活力，精力，元气 | |
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92
chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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93
chivalrous
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| adj.武士精神的；对女人彬彬有礼的 | |
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94
amenities
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| n.令人愉快的事物；礼仪；礼节；便利设施；礼仪( amenity的名词复数 )；便利设施；（环境等的）舒适；（性情等的）愉快 | |
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95
rebound
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| v.弹回；n.弹回，跳回 | |
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96
brute
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| n.野兽，兽性 | |
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97
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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98
lone
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| adj.孤寂的，单独的；唯一的 | |
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99
defenders
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| n.防御者( defender的名词复数 )；守卫者；保护者；辩护者 | |
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100
perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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101
distinguished
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| adj.卓越的，杰出的，著名的 | |
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102
garnish
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| n.装饰，添饰，配菜 | |
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103
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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104
intercourse
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| n.性交；交流，交往，交际 | |
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105
chivalric
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| 有武士气概的，有武士风范的 | |
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106
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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107
admiration
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| n.钦佩，赞美，羡慕 | |
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108
ardor
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| n.热情，狂热 | |
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109
sepulchers
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| n.坟墓，墓穴( sepulcher的名词复数 )；圣物置放处v.埋葬( sepulcher的第三人称单数 ) | |
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110
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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111
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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112
wondrously
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| adv.惊奇地，非常，极其 | |
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113
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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114
veneration
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| n.尊敬，崇拜 | |
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115
emulation
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| n.竞争；仿效 | |
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116
commemorate
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| vt.纪念，庆祝 | |
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117
touching
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| adj.动人的，使人感伤的 | |
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118
garbs
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| vt.装扮（garb的第三人称单数形式） | |
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119
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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120
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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121
besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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122
wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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123
phantom
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| n.幻影，虚位，幽灵；adj.错觉的，幻影的，幽灵的 | |
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124
thoroughly
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| adv.完全地，彻底地，十足地 | |
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125
disastrously
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| ad.灾难性地 | |
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126
aglow
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| adj.发亮的；发红的；adv.发亮地 | |
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127
irreverence
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| n.不尊敬 | |
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128
dilettante
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| n.半瓶醋，业余爱好者 | |
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129
purged
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| 清除（政敌等）( purge的过去式和过去分词 )； 涤除（罪恶等）； 净化（心灵、风气等）； 消除（错事等）的不良影响 | |
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130
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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131
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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132
ministry
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| n.(政府的)部；牧师 | |
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133
scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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134
expounding
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| 论述，详细讲解( expound的现在分词 ) | |
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135
revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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136
conversion
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| n.转化，转换，转变 | |
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137
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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138
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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139
fiber
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| n.纤维，纤维质 | |
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140
herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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141
renaissance
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| n.复活，复兴，文艺复兴 | |
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142
refinements
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| n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作 | |
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143
allied
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| adj.协约国的；同盟国的 | |
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144
wedlock
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| n.婚姻，已婚状态 | |
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145
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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146
knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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147
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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148
impartial
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| adj.(in,to)公正的，无偏见的 | |
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149
barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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150
joyous
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| adj.充满快乐的；令人高兴的 | |
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151
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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152
frailties
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| n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点 | |
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