No moon abroad—no star is glowing.
The river is deep and the tide is flowing
To the land where you and I are going!
We are going afar,
Beyond moon or star,
To the land where the sinless angels are!
I lost my heart to your heartless sire
(’Twas melted away by his looks of fire),
Forgot my God, and my father’s ire,
All for the sake of a man’s desire;
But now we’ll go
Where the waters flow,
And make our bed where none shall know.”
—“The Mother’s Last Song.”—Barry Cornwall.
“How shall we order the child, and how shall we do.”—Judges xiii. 12.
Sir Charleroy and his consort1 took up their abode2 in one of the many deserted3 ancient stone houses of the city of Bozrah. The latter, situated4 in one of the most fertile plains of earth, once having upward of one hundred thousand inhabitants, several times having risen to metropolitan5 splendor6, ages ago sank into neglect, decay and desolation. But with wonderful persistence7 that city preserves the records, or relics8, of[225] what it was in better, greater days. The antiquarian to-day finds in and around Bozrah the dwellings9, palaces and temples of many and various peoples, some piled in strata10-like courses, one above the other, each layer the tombstone of its predecessor11; some as fine as they were forty centuries ago. The annalist there has at hand as an open book the achievements of some of the mightiest12 men of earth, physically13. The latter were contemporary with that line of God’s moral giants, of which Abraham, Moses and David were representative leaders first, and Christ finally. The strata of Bozrah tell of differing policies, politics, religions; all alike in one thing—the attempt to build upon the buttresses14 of giant force; but they present in the end the one result—failure; all being equally dead at the last, if not equally herculean at the first. Sheer robustness15 in the armies of Rome, the Turk, Alexander, and Og wrought16 out their best about the Bashan cities, and in that theater played the eternally losing game of all such. It seems as if God had chosen that part of all the world to illustrate17 this great lesson of His providence18. The Roman, Mohammedan, Greek, and others like them, there had their brutal19 and sensuous20 existence. There the Crusader carried also his banners; but the end of the Rephaim was the forerunner21 and prophecy of all the other giantesque gatherings22 that followed after them. Each passing race and dynasty left its monuments and tokens of possession; but of all, those of the first, the giants, are the most enduring, most wonderful. These dateless, huge, rugged25, fort-like dwellings, standing26 just as they did four thousand years ago, except that they are mostly unoccupied, are impressive[226] monuments and reminders27 of the mighty28 denizens29 who once abode within them. There are ruins of temples, palaces, houses of commerce and places of amusement, but chiefly of homes; the latter, significantly, instructively, being the best preserved of all. Sir Charleroy observed this circumstance, and casually30 remarked to Rizpah, as they bestowed31 their effects in one of the ancient domiciles:
“If ever I take to building, I’ll build abiding33 places for people, only. Such are the most lasting34.”
But while he came thus near to a royal truth, he did not make it his own. It passed through his mind and he felt its light, as one might that from the wing of a ministering spirit, while his eyes were holden and his back turned. He immediately left the angelic thought, to go wandering through years of misery35, before coming back face to face with it again. Sir Charleroy and Rizpah, a western soldier and a woman of Israel, two giants in their way, began a new career at Bozrah. It was providential. Measuring power by the only available test at hand, namely, what it accomplishes, it was manifest long ago to all that the brawn36 of the Cyclops was not the master force of the word. Hercules cleansed37 the earth of mythical38, not real evils. Sir Charleroy and Rizpah are fittingly brought to the theater of the giants for the purpose of testing the potency39 of giantesque sentimentality and stubborn, mighty ardor40. To this end, two will do as well as a nation, and a decade will be as conclusive41 as a score of generations. The husband and wife entered Bozrah gladly, and quickly adapted themselves to their new surroundings. They were both very impressible, and there were many things in their new environments that impressed[227] and stimulated42 them. Nature’s face and locations may be changed by man, but he can not change her heart. She, on the other hand, is invincible43 in her conquests of both his face and inner being. Climate and environments determine the characters and careers of the majorities. The sleets44 of the North, in time, will goad45 the sensuous Turk or Hottentot to high activity, while the Cossack or Esquimaux, under tropical suns soon fall into luxuriousness46 and laziness. Bozrah began its molding of the knight47 and his wife. Rizpah and Sir Charleroy were at first attracted to Giant Land by the hugeness of its monuments and ghostly greatness of its record. They received at Bozrah their first impulse to settle and make a home. Probably they were largely influenced by the conviction that, in its way, there was nothing more entrancing or majestic48 beyond. For the best results to them, the second selection was altogether unfortunate. They had made their home in the midst of battle-fields, and the atmosphere that hung over all things was like that over a defeated army, sullenly50 submitting. The new comers from the beginning, in their new home, were immersed in ghostly memories, and that atmosphere so like the breath of a bound yet struggling giant. They were affected51 more than they realized by all these things.
“No more tours, no more worlds, for us to conquer!” exclaimed the knight.
Rizpah, her cheerfulness of mind largely recovered, replied to this remark of Sir Charleroy with a bantering52 laugh, at the same time pointing upward. Quickly, and with retort cruel as a giant’s javelin53, he cried:
[228]
“Alas, so soon Rizpah seeks my final departure from her!”
The cavalier was no more; it was the brusque and gross within him that spoke54. Had he been courtly, even without being Christian55, he would have been considerate enough not to have cruelly jested concerning that which lay in his wife’s heart as a possible and sad fact. Often the thought of eternal separation from her husband, even from eternal hope, haunted her now. Her husband knew this.
For a moment his answer seemed to stun56 her; then the affectations of pouting57 on her mobile face, coming when she pointed58 upward, changed into lines of anger. A hot flush mounting up to the roots of her hair, hung out the warning signal.
The knight, pretending not to observe the change, twined his arms about his wife and mockingly sighed:
“Poor girl! I can find no wings on thee. I once thought thou hadst such. They must have dropped off.”
There was no reply. He then began to retreat, to placate59, and to that intent drew her closer and closer to his heart, until, embracing her, his hands clasped; but, for the first time since the event near Gerash, when the Arabs were vanquished60, his caress61 was without response. He tried a thrust thus:
Quickly, Rizpah flung aside his embracing arms and cried: “Shechemite! I’m no Dinah, won by false professions!”
“Shechem was more honorable than all the house of his father,” quoted the knight in reply.
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“He loved himself, his passions; to these gods he gave up with all devotion, and they immolated63 him. That was good!”
“‘Rizpah!’ Thou art adroit65 in using bitter similes66; a brutalizing power, when brutally68 used! Now, call me ‘Jarnsaxa.’ Thou toldst me, yesterday, how that mighty male god of the Norse, Thor, while hating her people, to the death, stole Jarnsaxa. Yea, and how many giants fell for women. Perhaps thou didst want me to pity thee. We are in Giant Land now, and thou canst begin to play Colossus!”
The knight was startled, and quickly entreated69: “My queen, lets drop the masks; no more of this; forget my sarcasm70, and I’ll forgive the recriminations. A truce71 and pardon, in the name of love. What says Esther?”
“‘Esther?’ Thou calledst me that when cavalier, turning lover. Thou art neither now!” The sentence ended in a petulant72 sob73.
“Oh, stay now. It was playfulness. I—there, now! Canst thou not brook74 a little playfulness from me?”
“Playfulness? Bah! Ye men play so like lions, forgetting to keep the claws cushioned! But, now thou hadst better be going, saint—the only one here. Go, now, right along to heaven. They want thee there. They want thee, not me.” Then she choked back another sob, but instantly thereafter, dashing the rising tear from her eyes, she bitterly exclaimed: “At any rate, thou’lt have company!”
“Whom, pray?”
“So; I never heard of him. Has he a name, my dear?”
[230]
Rizpah’s eyes glittered with the fire of offended pride, and she quickly began in measured tone, as if in soliloquy, and alone, to quote Job’s record of satan’s joining the assembly of the sons of God:
“There was a day when the sons of God came to present themselves before the Lord, and satan came also. And the Lord said whence camest thou? Then satan said from going to and fro in the earth and from walking up and down in it.”
“My wife responds to my penitence78 with bitterness; but even the pagans were wiser. They ever took the gall79 from the animals offered to Juno, goddess of wedlock80.”
“Thy wife promised to be thy helpmate and give thee all she had. Now, just forget thy fine paganism, being a Christian long enough to remember that I’m thy helpmate in all things, even in bitterness. I give thee all, even returning thy giving.”
“Thou shouldst not make so much of my little misstep.”
“Nothing is little with which one must constantly live. Great breaks grow from little fractures. One may stand a blow, but its the constant fretting81 that roughs the heart-strings to woe82 unendurable. Thou hast a habit of playfully hurting.”
“Well, this has been a day at school; there ought to be a school for husbands! We do not half understand the fine, sensitive creatures that companion us.”
“Oh, thou thoughtst thou wert a woman-reader!”
“Were I to see an angel with a body like a harp84, eyes like the unsearchable ocean, heart of flame, arms like flowering vines, covered with prismatic wings, I’d[231] be no more puzzled and abashed85 than I am now by my high-strung, fine-tempered Rizpah.”
“Puzzled! abashed! I’d help thee pity thy wounded conceit86, but that I know that thou art soon to ascend87. Art thou going now!”
“I’m afraid not, since I’ve so many more sins than graces. When elephants soar with butterfly wings, thou mayst look for my departure. Till then I’ll stay here and practice the patience of Job, beset88 with his rambling89 devil.”
“Heavens! Rizpah, thou dost twist my meanings! Why distort, instead of pardoning my blunders, making both of us miserable91!”
“Oh, then, thou hast grace enough not to liken me to thy besetting92, evil spirit, at least in words?”
“No, no, ’tis refined cruelty to put me on the defense93 as to that. Believe it or not, Rizpah of Gerash and Rizpah of Bozrah are the same. My heart to its core says so!”
This second quarrel, that should not have been begun, had the merit of ending, as it should, in reconciliation94, tears, embraces and a great many excellent pledges. Yet Sir Charleroy did not greatly profit by the experience. He failed to perceive that these first breaks in the rhythmic95 flow of conjugal96 love are great shocks to a deeply affectionate woman. He knew that men easily recover from rebuffs, and so did not stop to consider that young wife-hood was the highest expression on earth of utter clinging to one sole support. He knew his own feelings and took them for the standard. He set himself up as the pattern, quite unconsciously,[232] perhaps; and after the conflict in which he came off conceded victor, he was condescending97 in his manner. This was unfortunate. Rizpah did not need to be told that her husband was wiser and stronger willed and more self-possessed98 and more able to endure life’s trial than herself. All this she believed, absolutely, when she surrendered her heart to the man at the first. Woman-like, these were the very circumstances that caused her to love him as she did. A woman never loves completely until her love is supplemented by adoration99. She must believe the man, who would make full conquest, is one to whom she can look up; one some way her superior. But while a loving woman will give a devotion almost religious, she will be pained amid her delights of committal by a haunting fear that he whom she adores may rise away from her. In the very plenitude of her fullest love-worship she will deny the reverence100, sometimes, in a seeming inconsistency, rebuff and even ridicule101 her idol102. It is with her a sort of hysteria, a confession103 of secret terror, lest she and he grow apart in mind, and so come to part in body. Hence it is a giant cruelty on the part of a husband, sometimes, to enforce, or thrust forward, his size or his lordship. They may be facts, but God has set over against them as their equal that love which clings, stimulates104 and supplements, without which the finest man is far less than the half of the united twain. Sir Charleroy blundered along in his error; Rizpah tried to be happy and failed. She did not know how to make the best of her surroundings, and Sir Charleroy did not know, because he did not seek religiously to find out how to help her make the best of them. They had some periods of[233] pleasure, but they continually grew briefer and were more frequently interrupted as time went on. She was ill, he suffered himself to think her at times ill-tempered. As a lover, he admired her outbreaks as very brilliant, and flattered her by remarking that she had the metal of an Arabian steed; as a husband, he thought her very disagreeable when pettish or angry. Indeed, though he never said so to her, he did say to himself that at times she was very like a virago105. The only steed that came to his mind then was the ass24, to which he likened himself when he considered himself the perfection of submissive patience.
The prayer of prayers was heard in Bozrah; the cry of a baby; a bundle of needs and helplessness, with no language but a cry. Processions of silent centuries had passed through those halls since they echoed the hoarse107 voices of the brawny108 beings who built them. One could not hear the infant cry without remembering the contrasts. A baby; a puny109 one at that, and of the gentler sex, besides being of a race pigmy compared to the stalwarts who builded those abodes110. Sir Charleroy and his consort had set up their household gods, and for a goodly period had occupied as theirs a Rephaim home.
The little stranger came, though they did not discern it, with power to bless them both. A poetic111 visitor, happening on this baby’s hammock there and then, might have gone in raptures112, to some truths, after this fashion: “It will be the golden tie, angel of peace and hope, to the home!” The philosopher, seeing the little bundle of helplessness, might have said: “Here[234] is a giant, the home is immortal113 through its offspring; the babe requiring so much, richly repays its loving care-takers by inducting them into the soul expansions of unselfish service.” But then poets and philosophers often miss the mark, attempting prophesy114.
The parents followed the usual course of those for the first time in that relation. Their love for each other, very intense, and by its sensitiveness witnessing after all that it was very selfish, got a new direction. They soon drifted into the charming fooleries of their like. Sometimes they petted the child unceasingly, and one was anon jealous of the other if surpassed in this. They each struggled for a recognition from the innocent, and debated as to whether the first babble115 of the little one was “mamma” or “papa.” Then there were times when they handled baby very reverently116, as if it were something from God, or likely to break.
At such times they each, in heart, thanked God and gave the child, at least in part, to Him. Sometimes they called it “Davidah” or “darling,” and laughed as they assured each other, to assure themselves, that the baby looked wise as if understanding. Sometimes they played with it as if they were children and it a toy; sometimes they ministered to it with anxious care, while all the time they felt quite sure it was somehow of finer mold and fiber117 than any babe before on earth. They were just like all for the first time parents, and their raptures were now for good, being centered around the thought expressed by the sweet word home. Of course, the question of naming the child was discussed, and, of course, no name they could think of seemed quite good enough. Some days the child[235] was given a dozen, and some days it had none; for all the time they kept trying to fit it.
In one thing, both parents were Jewish, namely, the desire to give their darling an appellation118 expressive119 of what it was or what they hoped it would be. They first agreed on “Angela,” but that was discarded as being a sort of advertisement of the quality of their treasure. In the constant selfishness of love they would keep it all secretly, sacredly to themselves, they said. They sought for many days some significant token or name that should be fully83 expressive of their thought, and yet by the three only be ever fully understood. One day Rizpah, always abrupt120, still nursing an old superstition121, said: “Call her Marah, a mournful, sweet, expressive title.”
“Why, wife, that means ‘bitterness.’”
“Bitterness, since I believe that somewhere, somehow, there is bitterness enough in store for her—and me with her.”
“I’d prefer ‘Mary,’ my wife; surely this little angel is to be all like that blessed one.”
Then there was more strife122, but of a rather patient kind, which ended in a compromise, they calling the child Miriamne, each in mind meaning different from the other; the one Marah, the other Mary. But on the heels of this came soon the graver problem, How should the babe be reared, in Jewish faith or Christian? It was the old, old story of a difficulty seemingly easily adjusted to all, except to those who have actually met it, and in this case, as usual, the two parties fanatically opposed each other. In the name of sweet religion they loyally served the devil for a time. The highest achievement of a creed124 or faith is the soothing125 and[236] elevation126 of a home here, or the exalting127 of it heavenward for hereafter. That is a travesty128 of piety129 which wrecks130 the substance of joy for the shell of a dogma. This stricture is easily written and may pass without dissent131, the reader immediately falling into the error denounced. Of course, as usual, these two parents began the discussion of the subject. At intervals132 they cautiously pressed their arguments, but each unwaveringly moved toward his or her point. They were like advancing armies, firing occasional shots, but surely approaching a mighty issue. They pretended to argue the matter by times, but it was a farce133, for each in mind irrevocably had predetermined the conclusion. Time sped on a year or more, then the conflict fully came.
“The first act was an error; we shall not atone134 for it by repetitions in kind! The child is mine; I decline.”
“And mine, so I request.”
“A mother imperils her whole life for her child, and unreservedly gives to it part of herself; justice, humanity, should give the child to the mother, so far as may be.”
“But even under thy faith, I, the father, am the head of the house.”
“Under my faith the nurture135 and training of children belong chiefly to the mother, and my faith has been the finest society-builder of the world in the past. Thou hast often recounted to me the deeds of that golden, heroic time of my people, when the great Maccabean family led us and inspired us. Well, then, the[237] mothers had exclusive control of the daughters until they were wed, and so they had grand daughters among the Maccabees.”
“Well, we differ in belief; we had better compromise.”
“Well, briefly137 then, being lord of this home, I command that the grace-giving sacrament be sought for our Mary.”
“My faith, to which thou didst first appeal, forbids fathers to command their children to walk through idolatrous fires. Marah shall not.”
“Hush; I only want the loved one inducted into the true faith.”
“Mine is the older and truer.”
“If the father is a foreigner, Jewry’s rule is that the children are to be called by the mother’s name and regarded as of her family. Make such law as thou choosest for thy family but not for mine.”
“I’ll end this,” cried Sir Charleroy, seizing the child, as if to hasten then to seek some priest’s ministry139.
“Our fathers escaped at all cost from Egypt. I’ll not go back, nor Marah.”
The knight was surprised, and his looks expressed it as he said:
“Oh, no, I was just remembering that a bearded serpent was the Egyptian symbol of deity141; something like a man. You Christians142 would have all husbands gods to their families! No bearded serpent for mine!”
[238]
“Heavens, woman! thinkest thou thy scorn and vituperation can stay me?” So saying he pushed, or rather half flung the woman from him. He had no conception of the rage that any thing like a blow evokes143 in the heart of a woman that could love as once did Rizpah. On his part it was intended as a masterpiece of strategy, in the hope that the woman would swoon, then surrender in the weakness of following hysteria. The act was hateful to him, but he justified144 it by the end sought, yet missed that end.
Rizpah was a tigress roused, and like many another mother, beast or human, when the fight is once for offspring was endowed with sudden, supernatural strength. She sprang toward the hammock, plucking her dagger145 meanwhile from its hiding-place.
“Heaven defend us, woman!” cried Sir Charleroy, glancing about for a means of prevention, “thou wouldst not do murder?”
“Oh, no, thou art not fit to die; but hear me; this blade, consecrated146 to defense from dishonor, saved me once. Dost thou remember? It will do it again, if need be. The giver sleeps, but his stern charge haunts me still. ‘Protect at any cost from dishonor!’”
“Wouldst thou shed blood of any here!”
“Sir Charleroy saw me slay147 the Turk. Had I failed, thou falling, this blade would have found my own heart. Push me onward148 by thy imperiousness and I will slay the babe and then myself! Methinks, it would be an atonement for which my parent would forgive my breaking of his heart. Ah, then sweet rest; life’s tumults149 over! God would pity the tempest-tossed soul that, through such bitterness, flung itself on Him.”
[239]
“Dost mean all this, Rizpah?”
“Can I trifle? Ask thyself. Have I ever? My desperate sincerity150 made me thy wife, but now it impels151 me to defy all thy attempts to make me thy minion152, unthinking echo or slave; or worse, the ruiner of that girl.”
“Well, then, woman, since thou or I must yield and I can not, thou wilt153 not, I execute my before announced purpose to have my lawful154 authority acknowledged with thee or——”
“Say the rest, find peace away from me——”
“Which?” sternly demanded the knight.
“As thou dost wish, only I’ll not give up my child to Christian sacrifice.”
“Then we can not live in peace together.”
“To which I reply, that God never ordained155 marriage to bind156 people to the home when they can only for each other in that home make a very Tartarus!”
The knight was humiliated157. He had believed that the woman’s heart could not bear the thought of separation, and now to find her willing to give him up, rather than her will, her faith, hurt his pride. But they had made an utter crossing of purposes. He ran out of their stone house, his heart as stony158. A little way off he paused, looked back, and said, “For the last time, Rizpah, what dost thou say?”
“Go; once for love I gave up all. Again I do it; I give thee up for the highest of all love, the love of a mother for her child!”
Caressingly159 Rizpah embraced the infant; and then fell on her knees with her face averted160 from her husband. He took one glance, and realizing the defeat of his strong will by that kneeling woman, angrily hurried[240] away. The die was cast. He turned his back on Rizpah, swearing that he would never more return.
For a few days Rizpah lived in a crazy dream; now laughing as she thought of her victory; again letting her maiden161 love re-assert itself; then assuring her heart that all was over and well as it was. But a woman who imagines that reproach or even open violence can utterly162 extirpate163 love that once completely possessed her, knows not her own heart. Especially is this true if to that heart, she at times, press, lovingly, a child begotten164 in that love, and the form bearing the impress of that man for whom sometime she would have willingly died.
One night the baby cried piteously, being ill, and Rizpah was feeling very lonely because so anxious for it. She had sometimes, since Sir Charleroy’s departure, prattled165 with the baby calling “papa” and “Charleroy,” mother-like, woman-like. Self-condemning, for this was a half confession that she would have the little one think, if it thought at all, that she, the mother, was not to blame for the absence. The baby had caught some names and in its moaning, feverishly166 cried: “Abbaroy, Abbaroy; I want my Abbaroy.” The cry was piercing to the mother’s heart and conscience. She even then wished for the husband’s return. Indeed, some hot tears fell as she prayed God to send “papa Charleroy back.” The tie of marriage, potent167 beyond all of earth, now drew her away toward the absent one, and she then began to marvel168 how easily they had separated; how lightly they had regarded the bonds which after all tightly held them. When[241] lives have blended and been tied together by other lives, it is indeed a prophesy of union “until death do us apart.”
“Abbaroy, Abbaroy! I want my Abbaroy,” still piteously cried the sick child. The night without was raging; the little lamp sent dancing shadows over the black walls of her room and an unutterable loneliness took possession of the woman. One by one thoughts like these arose; “Father dead, mother dead; husband as good as dead; perhaps really so, and my child like to die! What if she should die thus crying for her father! Oh, God spare me this! I’d go mad by her corpse169.” “Abbaroy, I want my Abbaroy,” sobbed170 the child in her sleep. The mother heard the waving palms without. Her vivid imagination turned them into persons, spirits. They seemed to be her dead ancestors and they caught up the cry of her child rebukingly171 “Abbaroy, I want my Abbaroy.” She swooned now and slept. In the sleep there came a dream. She thought she saw her daughter, grown to womanhood, but pale and sad. She had the hand of her mother and was drawing her toward the sea. Whenever the mother drew back the daughter wailed172 “Abbaroy, I want my Abbaroy.” Presently their feet touched the water edge, she saw a ship, floating at anchor, but with sails spread partly; on its stern was the name, “England.” The captain stood by the vessel’s side, observing her. At last he cried: “Well, how long must we wait for thee?” A wave seemed to dash against her face and she awakened173. The heavy window blind of stone had swung open, the rain was beating in on her. She started up and felt for her child, half fearfully lest a corpse should meet her touch. But[242] she found her hands clasping a little form with fast beating heart and burning skin. The light had gone out, but there alone in that desolate174 home amid the ruins of past ages, the woman bowed in agonizing175 prayer. The balm of broken hearts was sought and she for a time was clothed and in her right mind. She arose, serenely176, in the morning the cry of the sea captain of her dream in her ears, and the firm resolve in her heart to seek her husband even in far-off England; with him to try for the things that make for peace. Then she opened the iron-bound chest that had come to her from her father and took therefrom a roll of the ‘Kethrubim’ and read. And it so happened that seeking to refresh her mind as to the story of how the giant Sampson got honey out of the slain177 lion’s carcass, that she might more fully apply the meaning to her own experience, she came to the story of his birth. That story fixed178 her attention for days. It was like a new revelation to her. And she read and read these words over and over:
“And there was a certain man of Zorah, of the Danites, whose name was Manoah.
“And the angel of the Lord appeared unto the woman, and said unto her, Behold179 now, thou shalt conceive and bear a son.
“Then the woman came and told her husband, saying, A man of God came unto me, and his countenance180 was like an angel of God, and he said unto me, Behold thou shalt bear a son.
“Then Manoah entreated the Lord and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child.
[243]
“And God hearkened to the voice of Manoah; and the angel of God came again unto the woman.
“And the woman made haste, and ran, and shewed her husband.
“And Manoah arose, and went after his wife and came to the man.
“And Manoah said, Now let thy words come to pass. How shall we order the child, and how shall we do unto him?
“And the angel of the Lord said unto Manoah, Of all that I said unto the woman let her beware.
“So Manoah took a kid with a meat offering, and offered it upon a rock unto the Lord: and the angel did wondrously182; and Manoah and his wife looked on.
“For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended183 in the flame of the altar: and Manoah and his wife looked on it, and fell on their faces to the ground.”
And as Rizpah read, little by little, the truth and beauty of the scene and its words dawned upon her. Thus she meditated184: “This is the way God brought forth185 His giant deliverer, Samson; God appeared to the woman first, but she hasted to tell of the promised blessing186 to her husband.” When she thought of how that angel-led wife led her husband, she remembered her own fanatical bitterness and was condemned187. Then she remembered how Manoah and his wife, together, asked how they should order their child and how, as together they bowed before the Spirit, he ascended in glory over them. “Oh,” she moaned within herself, “if we had only put aside our differences and, forgetting all else, just so sought together[244] the Divine directings!” It was evening as she meditated, and she said within herself: “If ever I can get nigh Sir Charleroy’s heart I’ll tell him all this, and before the altar of a new consecration188 we’ll give ourselves and ours to God, just this way.” There came a wondrous181 joy to her heart and the palms that seemed to moan rebukingly without that other night, “Abbaroy, Abbaroy, I want my Abbaroy,” this night reminded her some way vaguely189 of the beating of mighty wings, approaching nearer and nearer. She felt no longer rage, as she thought about the often bepraised Mary of her husband, but on the other hand, wished she knew more about her, were more like her. It was the woman in her, yearning190 for a mother.
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consort
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| v.相伴；结交 | |
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abode
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| n.住处，住所 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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situated
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metropolitan
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| adj.大城市的，大都会的 | |
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splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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7
persistence
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| n.坚持，持续，存留 | |
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8
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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9
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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10
strata
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| n.地层（复数）；社会阶层 | |
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11
predecessor
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| n.前辈，前任 | |
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12
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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13
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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14
buttresses
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| n.扶壁，扶垛( buttress的名词复数 )v.用扶壁支撑，加固( buttress的第三人称单数 ) | |
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15
robustness
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| 坚固性，健壮性；鲁棒性 | |
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16
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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17
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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18
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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19
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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20
sensuous
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| adj.激发美感的；感官的，感觉上的 | |
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21
forerunner
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| n.前身，先驱（者），预兆，祖先 | |
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22
gatherings
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| 聚集( gathering的名词复数 )； 收集； 采集； 搜集 | |
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23
wed
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| v.娶，嫁，与…结婚 | |
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24
ass
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| n.驴；傻瓜，蠢笨的人 | |
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25
rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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26
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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27
reminders
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| n.令人回忆起…的东西( reminder的名词复数 )；提醒…的东西；（告知该做某事的）通知单；提示信 | |
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28
mighty
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| adj.强有力的；巨大的 | |
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29
denizens
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| n.居民，住户( denizen的名词复数 ) | |
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30
casually
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| adv.漠不关心地，无动于衷地，不负责任地 | |
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31
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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32
bestow
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| v.把…赠与，把…授予；花费 | |
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33
abiding
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| adj.永久的，持久的，不变的 | |
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34
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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35
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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36
brawn
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| n.体力 | |
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37
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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38
mythical
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|
| adj.神话的；虚构的；想像的 | |
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39
potency
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| n. 效力，潜能 | |
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40
ardor
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| n.热情，狂热 | |
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41
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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42
stimulated
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| a.刺激的 | |
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43
invincible
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| adj.不可征服的，难以制服的 | |
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44
sleets
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| 下雨夹雪，下冻雨( sleet的第三人称单数 ) | |
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45
goad
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|
| n.刺棒，刺痛物；激励；vt.激励，刺激 | |
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46
luxuriousness
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47
knight
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| n.骑士，武士；爵士 | |
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48
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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49
sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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50
sullenly
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| 不高兴地，绷着脸，忧郁地 | |
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51
affected
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| adj.不自然的，假装的 | |
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52
bantering
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|
| adj.嘲弄的v.开玩笑，说笑，逗乐( banter的现在分词 )；（善意地）取笑，逗弄 | |
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53
javelin
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| n.标枪，投枪 | |
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54
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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55
Christian
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| adj.基督教徒的；n.基督教徒 | |
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56
stun
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| vt.打昏，使昏迷，使震惊，使惊叹 | |
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57
pouting
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| v.撅（嘴）( pout的现在分词 ) | |
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58
pointed
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|
| adj.尖的，直截了当的 | |
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59
placate
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| v.抚慰，平息(愤怒) | |
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60
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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61
caress
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| vt./n.爱抚，抚摸 | |
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62
banish
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| vt.放逐，驱逐；消除，排除 | |
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63
immolated
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|
| v.宰杀…作祭品( immolate的过去式和过去分词 ) | |
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64
pettish
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| adj.易怒的，使性子的 | |
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65
adroit
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|
| adj.熟练的，灵巧的 | |
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66
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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67
simile
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| n.直喻，明喻 | |
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68
brutally
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|
| adv.残忍地，野蛮地，冷酷无情地 | |
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69
entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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70
sarcasm
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| n.讥讽，讽刺，嘲弄，反话 （adj.sarcastic） | |
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71
truce
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|
| n.休战，(争执，烦恼等的)缓和；v.以停战结束 | |
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72
petulant
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|
| adj.性急的，暴躁的 | |
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73
sob
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| n.空间轨道的轰炸机；呜咽，哭泣 | |
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74
brook
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| n.小河，溪；v.忍受，容让 | |
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75
begetter
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|
| n.生产者，父 | |
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76
sarcastic
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|
| adj.讥讽的，讽刺的，嘲弄的 | |
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77
nettled
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|
| v.拿荨麻打，拿荨麻刺（nettle的过去式与过去分词形式） | |
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78
penitence
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|
| n.忏悔，赎罪；悔过 | |
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79
gall
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| v.使烦恼，使焦躁，难堪；n.磨难 | |
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80
wedlock
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|
| n.婚姻，已婚状态 | |
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81
fretting
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|
| n. 微振磨损 adj. 烦躁的, 焦虑的 | |
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82
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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83
fully
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|
| adv.完全地，全部地，彻底地；充分地 | |
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84
harp
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| n.竖琴；天琴座 | |
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85
abashed
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|
| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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86
conceit
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|
| n.自负，自高自大 | |
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87
ascend
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|
| vi.渐渐上升，升高；vt.攀登，登上 | |
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88
beset
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|
| v.镶嵌；困扰，包围 | |
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89
rambling
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| adj.[建]凌乱的，杂乱的 | |
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90
epithets
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|
| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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91
miserable
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|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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92
besetting
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| adj.不断攻击的v.困扰( beset的现在分词 )；不断围攻；镶；嵌 | |
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93
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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94
reconciliation
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| n.和解，和谐，一致 | |
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95
rhythmic
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|
| adj.有节奏的，有韵律的 | |
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96
conjugal
|
|
| adj.婚姻的，婚姻性的 | |
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97
condescending
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| adj.谦逊的,故意屈尊的 | |
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98
possessed
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| adj.疯狂的；拥有的，占有的 | |
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99
adoration
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| n.爱慕，崇拜 | |
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100
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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101
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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102
idol
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| n.偶像，红人，宠儿 | |
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103
confession
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| n.自白，供认，承认 | |
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104
stimulates
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|
| v.刺激( stimulate的第三人称单数 )；激励；使兴奋；起兴奋作用，起刺激作用，起促进作用 | |
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105
virago
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| n.悍妇 | |
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106
radically
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| ad.根本地，本质地 | |
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107
hoarse
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| adj.嘶哑的，沙哑的 | |
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108
brawny
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| adj.强壮的 | |
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109
puny
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| adj.微不足道的，弱小的 | |
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110
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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111
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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112
raptures
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| 极度欢喜( rapture的名词复数 ) | |
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113
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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114
prophesy
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| v.预言；预示 | |
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115
babble
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| v.含糊不清地说，胡言乱语地说，儿语 | |
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116
reverently
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| adv.虔诚地 | |
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117
fiber
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| n.纤维，纤维质 | |
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118
appellation
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| n.名称，称呼 | |
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119
expressive
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| adj.表现的，表达…的，富于表情的 | |
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120
abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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121
superstition
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| n.迷信，迷信行为 | |
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122
strife
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| n.争吵，冲突，倾轧，竞争 | |
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123
rave
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| vi.胡言乱语；热衷谈论；n.热情赞扬 | |
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124
creed
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| n.信条；信念，纲领 | |
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125
soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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126
elevation
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| n.高度；海拔；高地；上升；提高 | |
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127
exalting
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| a.令人激动的，令人喜悦的 | |
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128
travesty
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| n.歪曲，嘲弄，滑稽化 | |
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129
piety
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| n.虔诚，虔敬 | |
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130
wrecks
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| n.沉船( wreck的名词复数 )；（事故中）遭严重毁坏的汽车（或飞机等）；（身体或精神上）受到严重损伤的人；状况非常糟糕的车辆（或建筑物等）v.毁坏[毁灭]某物( wreck的第三人称单数 )；使（船舶）失事，使遇难，使下沉 | |
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131
dissent
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| n./v.不同意，持异议 | |
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132
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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133
farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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134
atone
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| v.赎罪，补偿 | |
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135
nurture
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| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
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136
barter
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| n.物物交换，以货易货，实物交易 | |
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137
briefly
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| adv.简单地，简短地 | |
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138
futile
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| adj.无效的，无用的，无希望的 | |
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139
ministry
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| n.(政府的)部；牧师 | |
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140
hissed
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| 发嘶嘶声( hiss的过去式和过去分词 )； 发嘘声表示反对 | |
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141
deity
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| n.神，神性；被奉若神明的人(或物) | |
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142
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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143
evokes
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| 产生，引起，唤起( evoke的第三人称单数 ) | |
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144
justified
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| a.正当的，有理的 | |
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145
dagger
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| n.匕首，短剑，剑号 | |
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146
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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147
slay
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| v.杀死，宰杀，杀戮 | |
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148
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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149
tumults
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| 吵闹( tumult的名词复数 )； 喧哗； 激动的吵闹声； 心烦意乱 | |
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150
sincerity
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| n.真诚，诚意；真实 | |
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151
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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152
minion
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| n.宠仆；宠爱之人 | |
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153
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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156
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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157
humiliated
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| 感到羞愧的 | |
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158
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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159
caressingly
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| 爱抚地，亲切地 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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162
utterly
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| adv.完全地，绝对地 | |
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163
extirpate
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| v.除尽，灭绝 | |
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164
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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prattled
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| v.（小孩般）天真无邪地说话( prattle的过去式和过去分词 )；发出连续而无意义的声音；闲扯；东拉西扯 | |
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166
feverishly
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| adv. 兴奋地 | |
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167
potent
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| adj.强有力的，有权势的；有效力的 | |
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168
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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169
corpse
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| n.尸体，死尸 | |
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170
sobbed
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| 哭泣，啜泣( sob的过去式和过去分词 )； 哭诉，呜咽地说 | |
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rebukingly
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172
wailed
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| v.哭叫，哀号( wail的过去式和过去分词 ) | |
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173
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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174
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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175
agonizing
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| adj.痛苦难忍的；使人苦恼的v.使极度痛苦；折磨(agonize的ing形式) | |
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176
serenely
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| adv.安详地，宁静地，平静地 | |
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177
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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179
behold
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| v.看，注视，看到 | |
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180
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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181
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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182
wondrously
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| adv.惊奇地，非常，极其 | |
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183
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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184
meditated
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| 深思，沉思，冥想( meditate的过去式和过去分词 )； 内心策划，考虑 | |
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185
forth
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| adv.向前；向外，往外 | |
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186
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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187
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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188
consecration
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| n.供献，奉献，献祭仪式 | |
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189
vaguely
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| adv.含糊地，暖昧地 | |
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190
yearning
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| a.渴望的；向往的；怀念的 | |
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