Thy pitying Eye is on Thy creature still.”
In thy long years life’s broken circle whole,
And change to praise the cry of a lost soul?”
—Whittier.
Jew and Crusader came to love each other after the manner of David and Jonathan, and they were both made stronger and happier men on account of this loving.
“Sir Charleroy, a year gone to day, thou and I climbed to glory.”
“Thou hast a prolific3 imagination or I a poor memory. I have no remembrance of either climbing or glory of a year ago.”
“I may well remember the greatest day of my life; the day thou tookst me up yon hill over against Jericho; I saw, as Elisha, in the presence of his great master Elijah, the mountains, that day, full of the chariots and angels of God.”
“But, Jew, the chariot separated Elijah and Elisha; we were, in thy ‘great day,’ made one.”
“True, but I got the prophet’s insight and power. Oh[94] now I see Shiloh coming in the redemption of Jew and Gentile.”
“Radiant proselyte, give God, not me the glory.”
“Its bed and banks, God’s cup; they nobly serve, catching7 the pure waters of mountain springs and heaven’s clouds, to bear them, mingled8 with sweet Galilee, to the black burning lips of Sodom’s plains below. I was a dead sea, alive alone to misery9; nothing to me but my historic past, and that sin-stained. I’m now refreshed and purified; sometime there’ll be life growing about me!”
“The highlands of Galilee gather from heaven, oceans of sweet, pure water, which Jordan, year after year, night and day, hurries down to the Asphalt sea; but still that sea remains10 lifeless and bitter. Even so, the clean, white truth comes to some, life-long, yet vainly. I think I’m little like Jordan, but much like that sea.”
“And yet, knight, all is not vain that seems so. I learned this once, long ago, in the vale of Siddim, by the sea of Lot. As I entered that place of desolation I thought of Gehenna! The lime cliffs about, all barren and pitiless as the walls of a furnace, shut out the breezes, and intensified11 the sun’s scorching12 rays. A solemn stillness, unbroken by wind, wave or voice of life, was there; suffocating13, plutonic odors ladened the air, and a fog hung over that watery14 winding15 sheet of the cities of the plain. I watched that overhanging cloud until my heated brain shaped it into a vast company[95] of shades; the ghostly forms of the overwhelmed denizens16 of those accursed habitations, now in mute terror and confusion, holding to one another desperately17; fearing to go to final judgment18. Once I thought they were together trying to look down into the depths, perchance to seek for vestiges19 of their ancient, earthly habitations. These fancies grew and grew upon me, mad dreamer that I was, until I was nigh to desperate fright; but I found some little angels on the shore who comforted.”
“Angels at Sodom?”
“Even so. The first was light and liquid silver; it sang a bar of nature’s tireless, varied20 melody by my footsteps. Ah, the little, fresh spring that burst forth21 through the rim22 of the crystalline basin, was an angel to me. Then I found others here and there. At first I was glad, then I began to pity them, and to wish I could change their courses. They all wended their ways to the desolate23 sea, and their sweet currents were swallowed up in the yawning gulf24 of death. ‘Vainly,’ I said at first. Then I saw other angels in the forms of bending willows26, and gorgeous oleanders. Just then it all came to me; the springs, though small and few, were not in vain. The oleanders and the willow25, whose roots kissed their fresh life, were evidences that the springs had been for good. Aye, more, the flowers rejoiced me in those desolations more than could the rose gardens of the Temple in days of happiness. Yea, knight, thou hast been a rivulet27 to Ichabod in a day when he wandered as among arid28 mountains and dead seas.”
“Blest child of Abraham, thy faith is great, though[96] I be but a pitiable guide; yet I’ll adopt thy similes29. Be thou and I, to each other, Jordan, rivulet and flower by turn; the fresh current gives life to plant and blossom, while plant and blossom both shade and beautify the streams. With both it shall be well, if we well learn to seek deep for the hidden springs of the life that can never die. Already thou hast blessed me very greatly, gathering30 truths I failed to find. Thou return’st to me multiplied all I bestow31.”
“Would I could gather for all; for my race, so blinded! Oh, it is a tristful thought that the nearer I get to God, the further I get from them I love next after Him. Even my mother was wont32 to say to me, when, as a questioning boy, I inquired beyond the traditions of the Rabbis, that she’d disown me to all eternity33 as a heretic. My belief has made me an outcast to her, and yet the thought of her hating me tears my heart.”
“Thy desolation makes thee rich; having none other to love, thou canst love me the more. Thou know’st this open secret of loving; its selfishness demands all; getting that it gives all. Fear not Ichabod, but that thou’lt find the hunger of thy heart well fed. It is as natural for us to love those we have helped as to hate those we have harmed. Thou know’st how men wonder that the Infinite can love the finite, but they forget, or never realized, that one may love because he has loved. So is it with God. He loves, and that He loves becomes therefore rich and worthful to Him.”
[97]
The morning after the betrothal36, shall we call it, of these two men to each other, long before dawn the knight was wakened by a cautious step on the stone floor of his sleeping place. Sir Charleroy was at once all alert and leaped from the couch, sword in hand, expecting to confront some gipsy thief, for there had been a band of these wanderers hovering37 near the day before.
“Who’s there?” sternly he demanded, advancing, on guard meanwhile.
“Ichabod, Ichabod!” with trembling voice and in a half whisper. It was the Jew.
“I did not mean to fright thee,” he hurriedly explained, when he had recovered from his fear of being thrust through, “but I’ve news; bad news that would not wait!”
“What is the bad? Is it near?”
“Oh, knight, speak low—the news is bad enough and the ill, though not on us, close after us!”
“Thou art excited, my friend; sit down and then unfold the matter. Meanwhile I’ll light a faggot.”
“In truth, I can’t sit, and I’ve reason to be nervous.” Then the man spread out his arms and his fingers as if he would stand all ready to fly; his eyes wide open, staring as he talked.
“Our Sheik leaves Jericho to-morrow; summoned by the sheriff of Mecca. The sheriff is supreme38 to Moslem39. The command is for war toward the east. Blood, blood; when will the world be done shedding blood!”
“Well, my loving alarmist,” replied Sir Charleroy, coolly, “that’s not very bad news. If the Sheik leaves[98] us, we’ll be free; if he takes us, there will be a change and for that I could almost cry ‘Blessed be Allah!’ I am sickened, crushed, dry-rotted by this hum-drum life; this slavery; dancing abject40 attendance on a gluttonous41 master, whose sole object seems to be eating or dallying42 about the marquees of his harem.”
“Oh, Sir Charleroy, the change has dreadful things for us!”
“Why?”
“I heard that the runner bringing the mandate44 from Mecca brings also command that all prisoners, such as we, must be made to embrace Islamism, enlist45 to die, if need be, in this so-called holy war, or be sent to the slave mart.”
“This is a carnival46 for the furies! Why, Ichabod, the latter is burial alive; the former death with a dishonored conscience!”
“Sir Charleroy, I prefer the slavery.”
“Well, I prefer neither. Is the mandate final?”
“Who gave thee these state secrets, so in detail? Perhaps ’tis only camp-fire gossip recounted for lack of novel ghost stories.”
“Ah, ’tis too true. I’d swear my life on it!”
“Master, I had this from one that loves me as I love thee; the young Nourahmal, light of the harem, favorite of the Sheik.”
“Well, now it seems to me that this light of the harem is thy favorite rather than the Sheik’s.”
[99]
“She adores me.”
“Doubtless! Where a woman unfolds her mind there she brings all else an offering easily possessed49. She seals her change of allegiance by scattering50 the secrets of the dethroned to the enthroned lover. ‘Nourahmal’? Is she as charming in form as in name?”
“Hold, now! If thou lov’st me thou will’st not continue thus to wound. I love that girl, but not the way thou meanest!”
“Unworthy gibe52! Say no more like it, but answer this: Is it not possible for a man and woman to be knitted together in soul, as I and thou have been, without the shadow of a remembrance that they are animals of different sexes?”
“Possible? Really I do not know. It may be possible, but so very rare that I have failed to hear of any such relationship.”
“Then thou shalt hear of it now in Nourahmal and me.”
“I’ll take both to Paris! Another wonder of the world! But explain further.”
“My Nourahmal is a captive; hates the man to whom she must submit as we hate him, and loves me with the new love that you have revealed to me, because I’ve shown her that I love her that way; so different from any thing she ever knew before.”
“Well, there are many women yoked54 to men for whom they feel no great affection, yet they glorify55 womanhood by their unfaltering loyalty56. Loyalty is woman’s glory; the hope of society. If the women be traitors58, then, alas59!”
[100]
“Nourahmal is not a wife! The man that parcels out his heart to a dozen favorites buys but scraps60 in return. A woman in misery’s chains, without the bands of the confiding61, utter love of her lord, will talk; she must talk, or go mad. I tell, thee, knight, such gossip is the panacea62 of suicidal bent63. There’s many a woman kills herself for lack of a confidant!”
“Thou hast learned much philosophy going around the world, Jew, but perhaps not this bitter truth; the woman who is traitor57 to one man will be to another. Thou mayst be the next. What if she set us fleeing for the sake of laughing at our forced return?”
“Impossible, knight; she reveres64 me truly; even as she does God; just as I did Sir Charleroy when he brought me light and rest. I was to her what thou art to me. One day I told her women had souls, as dear to heaven as the souls of men! She laughed at me like a monkey, at first, and reminded me that were I a true disciple65 of Islam I’d know that only young and beautiful women go to heaven, and they even there have a lowly place. Thou knowest these infidels believe that the large majority of hellions are women.”
“Not strange Jew; they treat women as pretty or useful animals, and so degrade, not only themselves, but these very women. A woman so demeaned does not become heavenly, to say the least. But I think, if I were a Turk, I’d keep only argus-eyed eunuchs to guard my harem; in faith, I’d even have the tongues out of those guards.”
“There, now, thou dost jest again.”
“Well, go on, in seriousness. Tell us the pipings of this seraglio beauty.”
[101]
“I’ve won her over completely.”
“This is not strange. Poets are always valiant66, victorious67 orators68 with women. The female heart is emotionally moved up to belief with little logic69, if the speaker be fair, or musical, or brave!”
“I was none of these; I told her of the ‘Friend of Publicans and Sinners;’ that fed her soul. I do not believe there is a woman on earth that can resist that story.”
“Oh, well, I’m not going to forget that the first woman outran her mate in evil, nor that she exchanged the All Beautiful for the snaky demon70.”
“It would be nobler for a knight, truer for all, to judge, if judge they will, by wider circles. Do not remember the sin of one, or a few, to the disparagement71 of all!”
“Eve, the best made of all, fell; then her weaker sisters are more likely to follow in her way,” said the knight.
“She found a sin and fell: thousands of her daughters have fallen by sins that men invented and thrust on them. Thou knowest that most women who go wrong, go in ways they would not without the temptings of the stronger will. The sin that ruins most is that to woman’s nature abhorrent72, until honeyed over by the tongue of man.”
“Dexterous lance, art thou, Jew; but, anyway, some women are born bad.”
“No; I’m not able for one so wise as the knight, unless I’ve the strength of truth. I’ve heard that our wise men say that if we could trace the ancestry73 of any one evil, from birth, we would find somewhere, up the[102] line, a father, pr?eminent74 in wickedness. Say, women are weak to resist evil; then, say men are strong to propagate it. Now, which way turns the scale?”
“Oh, I say always, dogmatically, if need be, in man’s favor.”
“Let me see: Eve’s humanity that sinned was out of the finest part of Adam’s body, and the serpent which betrayed her was a male.”
“I’ll parry the thrust by asking why the Holy Writings reveal no female angels? I think there are none.”
“I’ve a wiser reason, knight. It is this: Man has so foully75 dealt with the angels in the flesh that God’s mercy reserves their finer spiritual counterparts for the sole companionships of heaven, which justly appreciates these holy, pure and tender creations. Heaven would not be perfectly77 beautiful without them and, methinks, can not spare one for a moment!”
“Woman’s life is here, generally, all service, all ministry79; her return to earth after death would be a work of supererogation. God sends back the male spirits to help restore the world their sex did most to ruin.”
Then both the debaters laughed out as heartily80 as they dared, but there was in the tones of the knight’s laughter a part-confession of defeat. After a time Sir Charleroy spoke81 again: “Thou art calm now, after this diversion, Ichabod; proceed with thy story of danger.”
“Well, Nourahmal——”
“Oh, yes, begin again with Nourahmal. Samson was a pretty good man for a giant, but he had a betraying Delilah!”
[103]
“True enough; but he had also a noble mother. Remember the better, rather than the worse.”
“I remember her peers, Mary and my mother.”
“So, then, when sweepingly82 condemning83 all the sex, please except the mothers, at least of those who may be thy hearers.”
“Good Jew, I’ll not wound thee!”
“No pity for me; pity thyself. Such thoughts as thou hast spoken wound thine own soul. We Jews have an order called ‘Tumbler Pharisees;’ they affect humility84, shuffle85 as they walk and stumble on purpose that they may not seem to walk with confidence. Akin86 to them we have the ‘Bleeding Pharisees;’ they walk with shut eyes, lest they should see a woman, and, stumbling against many a post, are soon covered with their own blood, receiving real harm in flying from imaginary dangers.”
“‘Maya, Maya,’ Ichabod,” laughing aloud, exclaimed Sir Charleroy.
The latter, catching the knight’s arm, hoarsely87 whispered: “Hush! Thou mayst be heard. What dost thou mean by ‘Maya’?”
“Perhaps, Nourahmal! Maya was the reputed wife of the supposed god Brahm of the Hindus. It is reported that she was in form like unto fog and her name means ‘illusion.’ A subtle truth, Jew; even a god, in love, is near a fog bank!”
“Thou dost not know Nourahmal and dost discredit88 her; that’s slander89; thou dost know me and ridiculest me; that’s—but—I’ll not say it.”
“I’d not pain my Ichabod.”
“Nor discredit Nourahmal?”
[104]
“No; but did this angel, or Syren of thine, having shown the peril90, present a map to a city of refuge?”
“Ah, poor, helpless girl! she has none for herself, much less for us. She just told me all and wept and kissed me a farewell, praying me to flee. I could think of no question in the delight of hearing her say, she hoped I’d meet her in Heaven, in peace away from Moslem and wars. Only think of her faith! All new; just a little while ago she did not know there was a heaven for women. I felt I could die then in peace. I’ve taught one woman that she is more than a pretty animal!”
“Then, Jew, to thee, life is worth living?”
“Oh truly! Oh, if this light could only spread over Egypt and all my own Syria!”
“Thy desire is akin to that of Mary’s son and noble. Certain it is that we can not spread that light by fighting to sustain the fateful Crescent.”
“By the glory of God, I never will.”
“Nor I, son of Abraham; so let’s decline.”
“And go to the slave mart?”
“Oh, no, not while I’ve a sword, Ichabod.”
“Then to flee is the word?”
“The eastern campaigning with the sheik, would be a little longer route to Paradise?”
“Perhaps not; I am assured that we are needed of God by the use He has recently made of us. He will keep us in our flight from bloody91 persecuting92 war, and possible apostacy.”
“I hate the last word! A knight enchanted93 of Mary can never become a renegade; not I, at least. I was born October ninth. Tradition says that the holy St.[105] John Damascene, having had his hand cut off by the Saracens that day, was by Our Lady miraculously94 made whole, and lived long after to wield95 a powerful, facile pen in her behalf. I’ll trust my head and saber hand, used for her, to her protection.”
“And I’ll trust Him that led the wandering hosts of Moses; for ‘in all their affliction, He was afflicted96 with them, and the angel of His presence saved them; and He bore them and carried them all the days of old.’ Oh, master, I’ve comfort I can not tell, when I feel orphaned, by thinking of my Maker97, not only as a Father, but as a Mother! God is our Mother when we, bereft98 of mother-love, most feel our need of it. So thou toldst me in the mountains.”
“True; but shall we try our escape now?”
“Nay, we had better wait till a little before dawn; the camp patrol is then withdrawn99; then we’ll embrace freedom.”
“The Jew seems very confident.”
“Oh, I spent the hour after I met Nourahmal (God keep her), amid the palms for which Jericho is fitly named, and got a token.”
“A token?”
“My eyes were touched in the darkness.”
“Sweet Nourahmal followed thee?”
“No, but He that opened the eyes of blind Bartimeus near here.”
“What didst thou see?”
“Elisha healing the streams about this palm city, type of God healing the floods of bitterest fates; after that I saw Jericho’s walls falling at the blasts of[106] Joshua’s trumpets100, and remembered that his God then is ours now.”
“Didst thou see two poor men fleeing in the dark from peril to peril, pursued by a hundred horsemen, who saber-lashed them; a little further two corpses102, one of a Christian103 the other of a Jew, on which fed fighting jackals?”
“I saw no such horror! I saw two led forth from their captors, as Peter from his dungeon104; the angels that blinded the eyes of the monstrous105 men, who of old sought to defile106 Lot’s house, blinded the eyes of the pursuers of the two; and the angel of Peter gave them guidance and light. But come, the night-guard has retired107; between now and the call to morning prayers is our opportunity.”
Out of the old stone stable silently knight and Jew glided108, threading their way amid splendors109 they believed to be, but could not see. The ministering spirits were over and around them, their path was through the Kelt, the sublimest110 waddy of Palestine; but night shrouded111 the latter; their weak faith dimly discerned the other.
“Can’t thou see any way-marks, Jew?”
“I discern but few. Yet, what matter? It is enough that He who leads us sees?”
As the knight spoke there came a terrific crash of thunder and a succession of blinding lightning flashes. Sir Charleroy clasped the Jew’s arm and in startled voice questioned:
“Dost thou not fear these?”
[107]
“Why should I? The angel guides swing the torches of the unchangeable Father to give us glimpses of our way. All is well; I saw by the lightning flash that we are passing safely the camp lines of our captors.”
A few miles were over-past. The storm had abated112 a little, and the first streaks113 of dawn, like spears, were rising in the east.
“Would God, good Jew,” said the now wearied Sir Charleroy, “that the Prophet of the Moslem, who, near by here, is said once by a stamp of his foot to have brought forth from the rock a camel, were present to dance for us now.”
“He is not here, so we must help ourselves, knight.”
“Ah, my dear man, canst thou dance rocks into camels?”
“No, but there are houses nigh, and each thou knowst has it’s stable-yard in front.”
“I’ve faith to try my faith when all I have is faith.”
“What for; to steal a camel?”
“Oh, no; I’d not steal a camel but I’d borrow a couple of them. Two; for I’m not one of the knights116 who exhibit poverty, by riding double, thou dost know.”
“Borrow? Well so be it; the black infidels owe us for two years’ service. They borrowed us!”
“It’s pious117 to take the beasts; for we pay so honest debts of these heathens and shorten the list of their souls’ sins by removing from them, in our escape, the opportunity for our murder.”
[108]
“Thou art persuaded?”
“No man can out run me, be he rabbi or priest, in condemning vices120, if they be such as I do not care to practice, and I am a profound believer in every creed121 that’s sweet to my desires. Here action treads the heels of persuasion122.”
On beasts, borrowed without formality, the fugitives123 hurried toward Jordan, only there to find a barrier to their progress in the angry torrent124 swelled125 by the recent storms. It was clearly futile126 to attempt a passage, and to tarry, waiting the ebb127 of the waters, was to bring certain detection. They turned the heads of their borrowed camels toward their master’s homes and waited the sunrise, meanwhile moving about to find some means of safety.
“Well, my comrade, I think it will not be long until those Turks will give our souls an Elijah-like ascension except that there will be no chariot. The morning shimmering128 on his mountain makes me think of this, Ichabod.”
“The tracks of our returning camels in the wet earth will guide our pursuers.”
“Suppose we climb a tree as Zacchaeus, since we can not have a chariot. By my plume129! which I’ve not seen for a year, I think that would be safety; the Turks never look up except in prayer, and the wolf Azrael seldom prays. But God pity us! there they are coming.”
[109]
“To the tombs, master! On the left.”
“Refuge for jackals?”
Sir Charleroy obeyed quickly, but recoiled131 with a groan132 of disgust as he suddenly pushed against an entombed body. He touched his hilt, as if determined133 to abandon attempt at flight, and then, overcoming the rash impulse to confront the pursuers, turned about, seized the corpse101, and dragging it from its place, hurled134 it over the river bank into the torrent. He was in the dispoiled nich in an instant. A cry from the pursuers drew him forth. “See, Ichabod, the Turks are running along the river banks watching the mummy bobbing along in the torrent. See, it sinks. Ah, the brutes135, how they shout! They think that body alive, and that one poor slave is hounded to death.”
“Jehovah Jeireh, now help us; they’ll soon be back,” cried Ichabod.
“Ah, I forgot; they’ll remember there were two of us.”
“Calm, Sir Knight, ‘By this sign I conquer,’ quoting thy words of another. I’ll go forth; the only one left; at least so they’ll think.”
Sir Charleroy turned and looked at the Jew, and was amazed to see him binding136 in front of himself a board having the ominous137 words, “Unclean” upon it.
“Better night and a clean soul, though in a body burned by the cursed leprosy, than life in Moslem slavery.”
[110]
“Sir Knight, thou wilt live to tell others that a once hated Jew was led of thee to truth, and after died a living death, that his benefactors139 might survive. I think such deeds cause noble lights to glow in human souls.”
“God bless and pity thee, Ichabod.”
“Ah, he does; even now. I see the scarlet140 line of Rahab, and it binds141 the pestilence142 that walketh by noonday.”
The furious pursuers spurred their steeds up toward the tombs, but as they beheld143 the solitary144 man, sitting in painful attitude with beggar-like palm extended and wearing the dread43 sign, they rapidly wheeled their steeds about and galloped145 away. The Moslem had heard that a Jew would suffer any torture rather than ceremonial pollution; hence judged that the object before them could not be the refugee they sought.
“I wonder not that the demoniac cut himself madly when among the tombs, good Jew. Sure it’s like going to glory to get out once more. Methinks freedom is only sweet when taken with fresh air! Well, we are out and the enemy thwarted146.”
“Methinks, master, that the leper that died here, leaving no legacy147 but the sign of his death, did some good in unknowingly making me his heir.”
“And the corpse I disposed of so unceremoniously left me a house of safety, though small and musty. I’ve a bitter thought.”
“So, Sir Charleroy, tell it me, perhaps I can sweeten it.”
[111]
“I, the heir for a little time of that soulless clay, am like it.”
“Not much being here and alive.”
“I rather think like it. See me tossed about by strangers, robbed of my rights, helpless to resist fate’s tides, begrudged148 the room I occupy, and not one who once knew me to weep over my besetments.”
“Sir Knight, the miracles of our frequent preservation149 should make our murmurings dumb.”
In the evening Jordan ebbed150 a little and the two wanderers passed over. Nor did they regret the consequent immersing in its flood. No word was spoken as they passed through the current, for, before they entered, having remembered that at this Bethabara ford151 man’s Savior was baptized, they were each busy with his own meditations152. When they stood on the other shore, Sir Charleroy reverently153 said: “Comrade, I prayed as we passed that we might have the dove of peace henceforth above our souls at least.”
“I prayed on my part that God would accept the act as the Christian’s typical burial to the world and separation from its sins.”
“How like death and birth is that beautiful type. They level all life.”
“Are our lives leveled? knight.”
“Henceforth; and we are brethren.”
“Yea; here the new Judaism was formally inaugurated. Tradition says also that Jesus baptized his mother afterward155 at this ford.”
“How filial; how beautiful; how expressive156! He[112] was her God, yet her son, she his mother and disciple; and each by all ties and forms bound together in a fellowship of helpfulness.”
“The Jew’s an interpreter.”
“Sir Charleroy sweetens my trust as Jordan sweetens the bitter waters of Bahr Lut.”
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guilt
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| n.犯罪；内疚；过失，罪责 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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prolific
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knight
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| n.骑士，武士；爵士 | |
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rambles
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| （无目的地）漫游( ramble的第三人称单数 )； （喻）漫谈； 扯淡； 长篇大论 | |
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mighty
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catching
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mingled
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misery
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remains
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intensified
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scorching
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suffocating
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watery
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winding
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denizens
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desperately
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| adv.极度渴望地，绝望地，孤注一掷地 | |
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18
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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19
vestiges
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| 残余部分( vestige的名词复数 )； 遗迹； 痕迹； 毫不 | |
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20
varied
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| adj.多样的，多变化的 | |
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21
forth
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| adv.向前；向外，往外 | |
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22
rim
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| n.(圆物的)边，轮缘；边界 | |
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23
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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24
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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25
willow
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| n.柳树 | |
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26
willows
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| n.柳树( willow的名词复数 )；柳木 | |
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27
rivulet
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| n.小溪，小河 | |
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28
arid
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| adj.干旱的；(土地)贫瘠的 | |
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29
similes
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| （使用like或as等词语的）明喻( simile的名词复数 ) | |
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30
gathering
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| n.集会，聚会，聚集 | |
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31
bestow
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| v.把…赠与，把…授予；花费 | |
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32
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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33
eternity
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| n.不朽，来世；永恒，无穷 | |
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34
orphaned
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| [计][修]孤立 | |
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35
pauper
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| n.贫民，被救济者，穷人 | |
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36
betrothal
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| n. 婚约, 订婚 | |
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37
hovering
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| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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38
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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39
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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40
abject
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| adj.极可怜的，卑屈的 | |
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41
gluttonous
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| adj.贪吃的，贪婪的 | |
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42
dallying
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|
| v.随随便便地对待( dally的现在分词 )；不很认真地考虑；浪费时间；调情 | |
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43
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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44
mandate
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| n.托管地；命令，指示 | |
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45
enlist
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| vt.谋取(支持等)，赢得；征募；vi.入伍 | |
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46
carnival
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| n.嘉年华会，狂欢，狂欢节，巡回表演 | |
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47
enlisted
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| adj.应募入伍的v.（使）入伍， （使）参军( enlist的过去式和过去分词 )；获得（帮助或支持） | |
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48
credulous
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| adj.轻信的，易信的 | |
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49
possessed
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| adj.疯狂的；拥有的，占有的 | |
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50
scattering
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|
| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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51
pending
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| prep.直到，等待…期间；adj.待定的；迫近的 | |
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52
gibe
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| n.讥笑；嘲弄 | |
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53
omen
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| n.征兆，预兆；vt.预示 | |
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54
yoked
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| 结合（yoke的过去式形式） | |
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55
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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56
loyalty
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|
| n.忠诚，忠心 | |
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57
traitor
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| n.叛徒，卖国贼 | |
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58
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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59
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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60
scraps
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| 油渣 | |
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61
confiding
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|
| adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等） | |
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62
panacea
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| n.万灵药；治百病的灵药 | |
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63
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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64
reveres
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| v.崇敬，尊崇，敬畏( revere的第三人称单数 ) | |
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65
disciple
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| n.信徒，门徒，追随者 | |
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66
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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67
victorious
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|
| adj.胜利的，得胜的 | |
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68
orators
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| n.演说者，演讲家( orator的名词复数 ) | |
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69
logic
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| n.逻辑(学)；逻辑性 | |
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70
demon
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| n.魔鬼，恶魔 | |
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71
disparagement
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| n.轻视，轻蔑 | |
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72
abhorrent
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| adj.可恶的，可恨的，讨厌的 | |
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73
ancestry
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| n.祖先，家世 | |
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74
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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75
foully
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| ad.卑鄙地 | |
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76
foul
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|
| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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77
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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78
needy
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|
| adj.贫穷的，贫困的，生活艰苦的 | |
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79
ministry
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| n.(政府的)部；牧师 | |
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80
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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81
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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82
sweepingly
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| adv.扫荡地 | |
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83
condemning
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|
| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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84
humility
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| n.谦逊，谦恭 | |
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85
shuffle
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| n.拖著脚走，洗纸牌；v.拖曳，慢吞吞地走 | |
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86
akin
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|
| adj.同族的，类似的 | |
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87
hoarsely
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|
| adv.嘶哑地 | |
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88
discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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89
slander
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| n./v.诽谤，污蔑 | |
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90
peril
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| n.(严重的)危险；危险的事物 | |
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91
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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92
persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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93
enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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94
miraculously
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| ad.奇迹般地 | |
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95
wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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96
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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97
maker
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| n.制造者，制造商 | |
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98
bereft
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| adj.被剥夺的 | |
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99
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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100
trumpets
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| 喇叭( trumpet的名词复数 )； 小号； 喇叭形物； （尤指）绽开的水仙花 | |
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101
corpse
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| n.尸体，死尸 | |
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102
corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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103
Christian
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| adj.基督教徒的；n.基督教徒 | |
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104
dungeon
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| n.地牢，土牢 | |
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105
monstrous
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|
| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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106
defile
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| v.弄污，弄脏；n.(山间)小道 | |
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107
retired
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| adj.隐退的，退休的，退役的 | |
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108
glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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109
splendors
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| n.华丽( splendor的名词复数 )；壮丽；光辉；显赫 | |
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110
sublimest
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| 伟大的( sublime的最高级 )； 令人赞叹的； 极端的； 不顾后果的 | |
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111
shrouded
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| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
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112
abated
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| 减少( abate的过去式和过去分词 )； 减去； 降价； 撤消（诉讼） | |
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113
streaks
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| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
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114
thorny
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| adj.多刺的，棘手的 | |
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115
herds
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| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
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116
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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117
pious
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| adj.虔诚的；道貌岸然的 | |
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118
sophistry
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| n.诡辩 | |
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119
delightful
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| adj.令人高兴的，使人快乐的 | |
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120
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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121
creed
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| n.信条；信念，纲领 | |
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122
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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123
fugitives
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| n.亡命者，逃命者( fugitive的名词复数 ) | |
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124
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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125
swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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126
futile
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| adj.无效的，无用的，无希望的 | |
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127
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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128
shimmering
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| v.闪闪发光，发微光( shimmer的现在分词 ) | |
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129
plume
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| n.羽毛；v.整理羽毛，骚首弄姿，用羽毛装饰 | |
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130
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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131
recoiled
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| v.畏缩( recoil的过去式和过去分词 )；退缩；报应；返回 | |
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132
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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133
determined
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| adj.坚定的；有决心的 | |
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134
hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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135
brutes
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| 兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性 | |
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136
binding
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| 有约束力的，有效的，应遵守的 | |
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137
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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138
cleave
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| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
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139
benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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140
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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141
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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142
pestilence
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| n.瘟疫 | |
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143
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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144
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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145
galloped
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| （使马）飞奔，奔驰( gallop的过去式和过去分词 )； 快速做[说]某事 | |
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146
thwarted
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| 阻挠( thwart的过去式和过去分词 )； 使受挫折； 挫败； 横过 | |
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147
legacy
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| n.遗产，遗赠；先人(或过去)留下的东西 | |
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148
begrudged
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| 嫉妒( begrudge的过去式和过去分词 )； 勉强做； 不乐意地付出； 吝惜 | |
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149
preservation
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| n.保护，维护，保存，保留，保持 | |
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150
ebbed
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| （指潮水）退( ebb的过去式和过去分词 )； 落； 减少； 衰落 | |
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151
Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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152
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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153
reverently
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| adv.虔诚地 | |
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154
herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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155
afterward
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| adv.后来；以后 | |
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156
expressive
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| adj.表现的，表达…的，富于表情的 | |
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