And silently Mary sat at her wheel
And watched the boy Messiah as she span;
And as a human child unto his mother,
Subject the while, He did her low-voiced bidding—
Or gently came to lean upon her knee
And ask her of the thoughts that in him stirred.
“And then, all tearful-hearted, she paused,
Asked Him with an instant thought again:”
“Mother, I’ve another volume of that charming story, full of wonderful things. Shall we peruse4 them to please our woman’s curiosity, to-night?”
“Woman’s curiosity?” angrily ejaculated Rizpah.
“They say all women are inquisitive5; do they not?”
“They! The fling of the ‘lords of earth!’ Eaten up with anxiety solely6 concerning themselves, they plunge7 into introspections and questionings pertaining8 to their own worth; the ultimate of their own preciousness, that they call philosophy. Our sex, in self-forgetfulness, ask questions out of sympathy, and with desire to help others; that’s ‘curiosity!’ Faugh, the fling is sickening!”
[323]
“My book is both curious and philosophical9; it’s interesting to both sexes therefore. Shall I read?”
“On thy promise to tell me later whence it came, who its author, thou mayst read it to me.”
Miriamne, perceiving that her mother was curious to hear the whole story, though the former placated10 her conscience by a show of indifference11, responded: “I’ll begin with the return of the wanderers.” So saying, she read:
“‘But when Herod was dead, behold12, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.
“‘And he arose, and took the young child and his mother, and came into the land of Israel.
“‘Being warned of God in a dream, he turned aside into the parts of Galilee:
“‘And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets. He shall be called a Nazarene.’”
“Nazarene!” Rizpah ejaculated, interrupting the reader. “Does the word not taste like wormwood, girl?”
The maiden14 replied, adroitly15: “We read the pagan inscriptions16 on the monuments about us without being harmed! Surely we may safely read these nobler peoples’ words and deeds.” So saying, the maiden continued:
“‘Now his parents went to Jerusalem every year at the feast of the passover.
“‘And when He was twelve years old, they went up to Jerusalem after the custom of the feast.
[324]
“‘And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and His mother knew not of it.
“‘But they, supposing Him to have been in the company, went a day’s journey; and they sought Him among their kinsfolk and acquaintance.
“‘And when they found Him not, they turned back again to Jerusalem, seeking Him.
“‘And it came to pass that after three days they found Him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.
“‘And all that heard Him were astonished at His understanding and answers.
“‘And when they saw Him, they were amazed: and His mother said unto Him, Son, why hast thou thus dealt with us? Behold, Thy father and I have sought Thee sorrowing.
“‘And He said unto them, How is it that ye sought me? Wist ye not that I must be about my Father’s business?’”
“That was rude, was it not, daughter? Was not his father’s business his mother’s? He was young for such philosophy, so like that of tyrant19 husband.”
“He meant God’s business!”
“Then his earnestness was just. God first, kin17 after—mother or husband—say I. Did the mother gain-say him?”
“It is thus recorded,” replied the maiden.
“‘And they understood not the saying which He spake unto them.
“‘And he went down with them, and came to Nazareth, and was subject unto them; but his mother kept all these sayings in her heart.
[325]
“Daughter, there was a fine spirit in that house; it was enhaloed by the girl-wife’s character! No wonder that the son increased in favor with God and man! He was able to cope with the doctors mentally, yet subjected himself to his mother. I’ll certify21 that he was wonderfully like his mother. The traits of the woman that bore him are prominent in every man of fine measure.”
“And are fine daughters, like their fathers,” laughingly questioned Miriamne, as she glanced at a reflection of herself in a metallic23 mirror suspended on the wall before her.
“Ah, that depends on whether they have wholesome24 fathers.” Then, turning her eyes affectionately toward her daughter, Rizpah continued: “Thou hast enough of Hebrew in thee to leaven25 thee. Yet, let me plant this in thy memory, my lamb, destined26 most likely some time to lie in anguish27 on the altar of maternity28: Mothers determine beyond all else the fate of the world by determining beyond all else the characters of their offspring. Yea, girl, in the homes of industry, the bugle-calls of the soldier, the moving orations29 of the holy teacher, there are ever heard echoes of their cradle days.” Rizpah paused, drew a long sigh, and again broke forth30: “But, alas31! men and women walk in pairs. How can the gentler of the two, alone, or opposed by the stronger, succeed? I’ve seen paired birds battle the sly serpent, creeping toward their birdlings, victoriously32; paired weakness triumphant33 over huge danger; and I’ve seen the lords of creation dropping serpents upon their own mates and their own[326] nestlings! If one would find a monstrous34 cruelty, he must needs seek in human homes!” Then the speaker, pausing, bowed herself, and sat swaying from side to side, with her hands over her eyes. Miriamne, accustomed to such action on her mother’s part, and knowing it was best when she was in such moods to leave her to herself, withdrew quietly. Yet, Rizpah seemed not alone to herself, for her mind was peopled with ghostly forms from her gloomy past; all painful companions, but still courted by the woman in her periods of morbidness35. Presently she slept; the sleep of sorrow, that mercy balm of nature which comes to pained or wounded humanity as the power to grieve or ache is exhausted36. The sleeper37 passed from consciousness of things about her, followed by the forms that had haunted her memory, and was soon among the wonders of dream land. Then came to her the sound of mighty38 contentions39, and it seemed as if opposing forces were in conflict concerning herself. Rizpah, of the ancient, seemed to be trying to drag the dreamer toward seven crosses supporting seven stark40 forms. The babel of contending voices was silenced by others, exulting41, as if in victory. There was a change; the sleeper seemed to be lifted up from caverns42 unutterably deep, and suffocating43, upon a ruby44 cloud, soft as down to the touch, but irresistible45 in uplifting. She was borne swiftly, over vast realms of space, toward a golden gate-way with tomb-like arch, whose cross-shaped portal swung invitingly46 open. A river of light spreading to a sea, and vibrating with sense-entrancing melody, flowed outward through the mighty gate-way. On either side of the portals, and moving along the river, were many glorious beings. The latter soared[327] on wings of mighty sweep, whose motions seemed to beat in accord with the melody of the flowing light, while, from within and without the gate-way, there came the sound of countless47 voices, all, as it were, mingling48 in the triumphant swellings of a grand anthem49. The dreamer discerned in the anthem two words, repeated over and over, tirelessly: “Glad Tidings!” “Glad Tidings!” “Glad Tidings!” The golden gate became rose-tinted; the color deepening to purple and gold as down the stream of light there floated an island of gardens, and on the island appeared two human forms; a youth and a maiden. The anthem “Glad Tidings” continued; but sweeter, louder, deeper than before. And the sleeper perceived that on the wings of the glorious beings there were emblems50; red crosses, about each cross a ring of fire; above the crosses, bejeweled silver cups; then she knew that the twain on the island were bride and groom51. The scene changed; there was a consciousness of a flight of time. She looked again, and on the island she beheld52 a mother lovingly bending over a babe; over mother and babe tenderly bended a man, by the pride and the affection he expressed, attesting53 himself the husband and father. Rizpah was enraptured54, and in her dream she prayed the scene might tarry. She was nigh being envious55 of that happy mother. But her prayer was denied her, for soon she was startled by a voice at her side, saying, in tones of mournful rebuke56: “Farewell, forever!”
The dreamer, looking about, beheld in her vision, her ideal, Rizpah; but the latter was wonderfully changed. Her eyes were dim and sunken; her form dwarfed57, bowed and age-shriveled. Suddenly the whole vision faded into thin air, and Rizpah, of Bozrah, awakened58[328] filled with condemnation59. Before she fully22 realized that she had been dreaming, she cried out:
“Rizpah, oh, Rizpah, tarry a moment!”
Silence was her sole reply. Little by little, as she collected her thoughts, she comprehended that her vision, while sleeping, expressed the facts of her life while waking. The heroine girl-wife of Nazareth, the newer, finer, surer, truer ideal of womanhood, was demolishing60 in the mind of the woman of Bozrah her former idol61, the lioness of Gibeah’s hill. She knew this, for she found herself contrasting the two ideals, and in mind lingering by preference and with the greater delight about conceptions of the younger. Then began the struggles of the giants in her conscience; clean truth against hoar prejudices; sweet mercy against bitter revenge; Mary of Bethlehem against Rizpah of Gibeah. The matron of Bozrah, usually hitherto so self-sufficient, was changing. She felt that yearning62 inevitable63 in the career of most women for a confidant. She could not sleep; she could not now go down to get inspiration by standing18 before the grim Rizpah-painting, in the lower room; she was miserable64, lonely and restless.
Mechanically, she moved toward her daughter’s chamber65, some way feeling that even a sleeper would be company to one so lonely as herself. Rizpah, alone, at night, in the grim, giant house, groping her way toward Miriamne’s sleeping place, was unconsciously illustrating66 her soul’s quest. She was in heart seeking alone, and in the dark, some one to take the place of her demolished68 ideal. Had the queen of women been there, in person, Rizpah, then, would have welcomed her. She groped her way to the maiden’s couch, feeling[329] that, as she believed, her daughter was pure and good and loving. Could the matron have analyzed69 her own feelings, she would have found that she was in part led toward Miriamne because the latter some way seemed like, or near to, the girl-wife who was supplanting70 in the heart of Rizpah of Bozrah, the wild Rizpah of Gibeah. A cloud passing let a flood of silvering moonlight full on the sleeper’s couch, and Rizpah, feasting her eyes, murmured: “I wonder if that woman of Bethlehem were not very like this maiden?” As the mother gazed on her offspring she presently began noting features in the sleeper’s face that reminded her of the absent father and husband. She recalled him as he appeared under the palms that night at Purim, and as he was that day he lay pale and bleeding in her all-giving arms. The whole past, that was delightful71, came trooping up, and with it there came the full light of an old love revived; a renaissance72 of that she had supposed buried forever. Soon the aged73 woman, all youthful again within, was mentally in hot chase after the pleasure she had parted from so hastily long years before. She was glad of her thoughts, for they were rejoicing; glad she was alone, for the thoughts seemed sacred. It was no use, had she willed, to resist; so she just gave up to the impulse, and with a half-suppressed cry, passionately74 twined her arms about the sleeping girl, and covered the face of the latter with burning kisses.
The maiden started up in affright, breaking the spell that swayed her mother, but only in part at first. Rizpah was almost angered by the awakening75, which caused the vision her soul was embracing to take swift flight. Her first glance seemed to say to the now[330] awakened girl: “Begone, intruder! Leave me for a time alone with—” but she recovered herself, and was silent. Yet her mind ran on after the vision. She had not been embracing the girl, but the girl’s father, in heart. Had he happened there then, he would have been all-forgiven, all-welcome. So wonderful the heart of one capable of deep loving as well as deep hating; so wonderful the nature of such a woman as Rizpah, when her emotions, aroused, spread their throbbing76 pinions77 to soar at the behest of revived affection. “Human passion,” sneeringly78 some may say, and truly. But human passion is a gift of grace. When it travels along right lines, it quickens the one enriched by it to the noblest deeds. He whose name is Love came to earth through the Incarnation to show the splendor79 of human affection, working at its best in the kingdom of its finest displays—the home circle. The fate of Eden made men believe a lie, but Bethlehem refuted that lie for all time. Rizpah turned bitterly from the fiery80, disappointing love she had experienced to stamp all loving, except parent love, a mockery. She had nursed her false creed81, and suppressed her rebel heart by adoration82 of the wintry ideal of Gibeah. Now she was touched by a new influence, and it was to her as the touch of spring to winter-prisoned nature. For a few moments daughter and mother contemplated83 each other; the one as if dreaming, the other full of wilderment. Then the former quietly said: “I’ve been very nervous to-night. I’m quieter now, and will go to rest. Sweet dreams follow thee, daughter.”
The maiden composed herself to sleep, and the elder woman passed out of the room. The latter, in going, perceived on the floor-slab a parchment, and bore it[331] away with her. She said within herself as she did so: “It is best for Miriamne that I know of her reading.” But, after all, she was very curious to know all about the new matter, of which she had recently heard a part, on her own account. The writing, that of a masculine hand, ran as follows:
“Miriamne:—As I promised, I have herein recorded, for the help of thy memory, further facts about the Bethlehem Mother, Mary. Keeping constantly in heart the wonderful words of the angel Gabriel, she followed with constancy the wanderings of her Son as He went forth to heal and preach. She heard with pride and joy that a Dove of Peace from heaven overshadowed Him at His baptism in Jordan; but immediately she was plunged84 into anxiety, for he disappeared from the haunts of men in a prolonged absence. This was during the time of His temptation in the wilderness85. He returned to gladden her, but immediately set forth to new trials, labors86 and dangers. The young Miracle-Worker was denounced and driven from among the people of His youth. Tradition points to the very place where his mother fell fainting, when she saw the people of Nazareth dragging her Son to a precipice88 by the city, with intent to cast Him down to death. At that place of the mother’s overcoming the Empress Helena builded the sanctuary89 called the ‘Church of the Terror.’ But that loyal mother never wavered in her allegiance to her Son, but, shortly after these things formally, publicly, bravely, received baptism at His hands in Jordan, at Bethabara. Indeed, this act on her part evinced not only the faith of a disciple90, but the zeal91 of motherhood; her Son’s cause seemed to be failing, and she espoused92 it to strengthen it in its most trying hour. She was willing to dare all things to win for her Beloved a possible gain, however small.
“The gathering93 storm grew darker about the Carpenter’s Son, and the leaders of the people were planning His destruction; but He pursued his work of healing and teaching serenely94; His mother constantly hovering96 near him to encourage Him. She heard that John the Baptist, son of Elizabeth, the herald97 of her own Child, had been slain98 because he had been true to God. The harlots of the Court[332] of Herod had procured99 John’s death, because that holy man had rebuked100 their vices101. But even this shocking event did not overawe the mother of the Founder102 of the New Kingdom. She stood in splendid contrast with the murderers of the prophet. It was purity, almost single-handed, against lust67 corseleted by the nation; two phalanxes; one of few, the other of many; but, as common in this world, each led by a woman. Mary, like a parent bird fluttering over her nestling, sought by the fowler, hovered103 around her offspring. She exemplified the finest, fullest utterance104 of faith, ‘Jesus only,’ by determining to break up the home in Nazareth, in order that all the family might keep near the beloved One in His journeys. So it happened that when He was near Capernaum, working Himself nigh unto death, they visited Him to persuade Him to rest. Of this it is written:
‘While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him.
‘Then one said unto Him, Behold, thy mother and Thy brethren stand without, desiring to speak with Thee.
‘But He answered and said unto him, Who is my mother? and who are my brethren?
‘And He stretched forth His hand toward His disciples105, and said, Behold my mother and my brethren!
‘For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.’
“To all He herein proclaimed the doctrines106 of His kingdom, self-denial, and though the words seem harsh, they were most kind, for by them He said, as it were, to His disciples: ‘Behold these all-sacrificing relatives of mine are twice related to me; by blood and by sufferings.’ It was, on Jesus’ part, a public adoption108 of His own family. As He had been publicly adopted from on high when He typically submitted to death in His baptism, so when He beheld His mother, having forsaken109 all to be with Him, he proclaimed those that had elected to share His sufferings His kin indeed. The sword of His suffering bitterly wounded her when the rabble110 howled[333] after the Healer, “Thou wast born in fornication.” But He, amid all His engrossments, never forgot to minister to His mother as a courtly, reverent111, loving Son. These words of a holy book not only speak of the workings of the providence112 of God, but assure us that He that uttered them was prompted to comfort His own widowed mother: ‘But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
“‘But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.’
“And now for the present I close with all holy salutations.
“A. von G.”
By P. R. Morris.
THE SHADOW OF THE CROSS.
Rizpah was so engrossed113 with the matter of the letter that she scarcely observed the initials at its end. As she turned the letter over there fell into her lap a pictured parchment. It represented a woman, half kneeling and with arms outstretched toward a beautiful child, the latter balancing, and, as it were, taking a first lesson in walking. “That woman’s face is some way very like that of my Miriamne’s in beauty and thoughtfulness,” soliloquized Rizpah. Then observing a tent in the picture, at one side and under the tent, the form of a strong, dignified114 man, she again scrutinizingly exclaimed, “In truth, that face is Harrimai’s! How like my father!” For some time she sat considering the group, and then again spoke13 to herself: “Ah, I see, these are none other than the girl wife, husband and child of whom Miriamne has been reading! But what an improper115 legend at the bottom? ‘A sword shall pierce through thine own soul also!’ A sword has no place in that happy group!” And Rizpah still gazed at the charming presentment. Suddenly she started from her seat. “What’s this?” she cried as she traced a dark cross made by the shadow of the[334] child’s outstretched arms and reaching from his feet to the mother’s bending knees. “I have it now; the cross is the sword! Some of the Nazarene heresy116, the witchery of the ‘Old Clock Man!’” Rizpah flung the picture from her as if it were a serpent. She thought she saw a paramount117 duty, and without an instant of delay she hastened back to Miriamne, this time in angry mood—Rizpah of Bozrah, the fanatical Nemesis118 of heresy.
“Here, girl! Whence this book of devils!”
Miriamne, in fright, leaped from her couch, and Rizpah, laying hold of her arm, half dragged the bewildered, trembling girl to the adjacent apartment. “These?” imperiously questioned Rizpah, as she pointed119 vehemently120 toward picture and manuscript lying together on the floor.
The maiden, overcome by the suddenness of the stormy outbreak, spoke tremblingly, pleadingly:
“Oh, mother, forgive me if I’ve done wrong! Father Adolphus, the old—”
“Oh, yes, the old wizzard! he gave them to thee,” interrupted the mother. “Enough! ’tis as I expected; the Christian’s doctrine107 of devils!”
Miriamne reached forth, mechanically, to take the denounced objects, but Rizpah at once intercepted121 her, spurning122 them with her foot.
“Don’t touch the leprosy! To-morrow we’ll hire some Druses beggars to burn them!”
“Leave that to me! Now, further and finally for thee, rash girl, I’ve commands. Listen! Thou art never again to meet or speak to that hoary-headed old wizzard, Von Gombard.”
[335]
“But, mother—”
“I can not treat the kind old man that way. He is so good, and all the people, Jews and Gentiles, love him,” pleaded Miriamne.
“Enough! and, in brief, meet him or speak to him again, and I’ll disown thee! I’d drive thee, daughter of mine though thou art, out of my home to starvation and pray God to send all the plagues written in His book to haunt thee, while thy life remained, rather than tolerate heresy!”
So saying, Rizpah fell upon her knees, as if even then to utter an imprecation.
In terror the daughter ran to her, and shielding her eyes from the parent’s anger-distorted countenance124, she pitifully cried:
“Mother! Oh, mother! Don’t curse me! Save me! save me!”
The elder woman’s body swayed and dilated125 as if she were possessed126 of some furious demon127, checked and muzzled128, but struggling to break forth. Evidently the pathos129 of the daughter’s appeal touched some responding chord of mercy, for the mother restrained herself and then suddenly arose and swept out of the bed-chamber. And yet Miriamne was not reassured130; she felt the fascination131 of dread132. With trembling her eyes were riveted133 on the open door; her ears heard the heavy, stately, threatening, departing footsteps, and great misery134 overwhelmed her. She felt, if she could not express it, that the breakers of a mighty wrath135 were heaving and tossing in that bosom136 on which she had hitherto rested when in pain or peril137. She knew the meanings of those wavy138 motions,[336] so like those of the boa retiring for renewed attack. She saw them passing up and down the form of Rizpah as the latter went out, her eyes burning, her body dilating139. She had observed these things in her parent before, but never as now directed toward herself.
In terror and anguish Miriamne fled out of the old Giant-house. There was relief and a sense of getting more truly under the sheltering wings of God in getting out under the serene95 canopy140 of heaven. So, often, the grief-stricken seek solitude141, absence from all that has crossed and hurt, separation from all earthly, in a lonely appeal to the Holy and Loving. And so these two women, bound to each other by the strongest human ties, needing, because of their isolation142, each other supremely143; after all, loving each other with a choice, tried love, willing each to endure any cross, even unto death, for the other’s weal, and both anxious to serve God loyally, went apart. They exemplified the cross-purposes and misunderstandings that beset144 and mar1 life’s pilgrims. They needed sorely, both of them, pilot and beacon145; some one to inspire as well as to exemplify all that is best in womanhood. The need was patent, but the remedy but dimly discerned.
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1
mar
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| vt.破坏，毁坏，弄糟 | |
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spun
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| v.纺，杜撰，急转身 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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peruse
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| v.细读，精读 | |
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inquisitive
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| adj.求知欲强的，好奇的，好寻根究底的 | |
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solely
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| adv.仅仅，唯一地 | |
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plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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placated
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| v.安抚，抚慰，使平静( placate的过去式和过去分词 ) | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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behold
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| v.看，注视，看到 | |
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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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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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adroitly
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| adv.熟练地，敏捷地 | |
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inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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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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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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certify
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| vt.证明，证实；发证书(或执照)给 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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metallic
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| adj.金属的；金属制的；含金属的；产金属的；像金属的 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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leaven
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| v.使发酵；n.酵母；影响 | |
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destined
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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maternity
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| n.母性，母道，妇产科病房；adj.孕妇的，母性的 | |
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orations
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forth
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alas
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victoriously
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| adv.获胜地，胜利地 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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35
morbidness
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| （精神的）病态 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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37
sleeper
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| n.睡眠者，卧车，卧铺 | |
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38
mighty
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| adj.强有力的；巨大的 | |
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39
contentions
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| n.竞争( contention的名词复数 )；争夺；争论；论点 | |
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stark
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| adj.荒凉的；严酷的；完全的；adv.完全地 | |
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41
exulting
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| vi. 欢欣鼓舞，狂喜 | |
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42
caverns
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| 大山洞，大洞穴( cavern的名词复数 ) | |
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43
suffocating
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| a.使人窒息的 | |
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44
ruby
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| n.红宝石，红宝石色 | |
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45
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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46
invitingly
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| adv. 动人地 | |
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47
countless
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| adj.无数的，多得不计其数的 | |
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48
mingling
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| adj.混合的 | |
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49
anthem
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| n.圣歌，赞美诗，颂歌 | |
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50
emblems
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| n.象征，标记( emblem的名词复数 ) | |
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51
groom
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| vt.给（马、狗等）梳毛，照料，使...整洁 | |
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52
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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53
attesting
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| v.证明( attest的现在分词 )；证实；声称…属实；使宣誓 | |
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54
enraptured
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| v.使狂喜( enrapture的过去式和过去分词 ) | |
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55
envious
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| adj.嫉妒的，羡慕的 | |
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56
rebuke
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| v.指责，非难，斥责 [反]praise | |
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57
dwarfed
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| vt.（使）显得矮小（dwarf的过去式与过去分词形式） | |
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58
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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59
condemnation
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| n.谴责; 定罪 | |
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60
demolishing
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| v.摧毁( demolish的现在分词 )；推翻；拆毁（尤指大建筑物）；吃光 | |
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61
idol
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| n.偶像，红人，宠儿 | |
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62
yearning
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| a.渴望的；向往的；怀念的 | |
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63
inevitable
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| adj.不可避免的，必然发生的 | |
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64
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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65
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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66
illustrating
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| 给…加插图( illustrate的现在分词 )； 说明； 表明； （用示例、图画等）说明 | |
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67
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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68
demolished
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| v.摧毁( demolish的过去式和过去分词 )；推翻；拆毁（尤指大建筑物）；吃光 | |
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69
analyzed
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| v.分析( analyze的过去式和过去分词 )；分解；解释；对…进行心理分析 | |
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70
supplanting
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| 把…排挤掉，取代( supplant的现在分词 ) | |
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71
delightful
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| adj.令人高兴的，使人快乐的 | |
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72
renaissance
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| n.复活，复兴，文艺复兴 | |
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73
aged
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| adj.年老的，陈年的 | |
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74
passionately
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| ad.热烈地，激烈地 | |
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75
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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76
throbbing
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| a. 跳动的,悸动的 | |
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77
pinions
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| v.抓住[捆住]（双臂）( pinion的第三人称单数 ) | |
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78
sneeringly
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| 嘲笑地，轻蔑地 | |
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79
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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80
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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81
creed
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| n.信条；信念，纲领 | |
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82
adoration
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| n.爱慕，崇拜 | |
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83
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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84
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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85
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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86
labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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87
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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88
precipice
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| n.悬崖，危急的处境 | |
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89
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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90
disciple
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| n.信徒，门徒，追随者 | |
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91
zeal
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| n.热心，热情，热忱 | |
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92
espoused
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| v.（决定）支持，拥护（目标、主张等）( espouse的过去式和过去分词 ) | |
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93
gathering
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| n.集会，聚会，聚集 | |
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94
serenely
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| adv.安详地，宁静地，平静地 | |
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95
serene
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| adj. 安详的，宁静的，平静的 | |
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96
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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97
herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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98
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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99
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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100
rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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101
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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102
Founder
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| n.创始者，缔造者 | |
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103
hovered
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| 鸟( hover的过去式和过去分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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104
utterance
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| n.用言语表达，话语，言语 | |
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105
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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106
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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107
doctrine
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| n.教义；主义；学说 | |
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108
adoption
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| n.采用，采纳，通过；收养 | |
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109
Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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110
rabble
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| n.乌合之众，暴民；下等人 | |
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111
reverent
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| adj.恭敬的，虔诚的 | |
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112
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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113
engrossed
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| adj.全神贯注的 | |
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114
dignified
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| a.可敬的，高贵的 | |
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115
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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116
heresy
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| n.异端邪说；异教 | |
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117
paramount
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| a.最重要的，最高权力的 | |
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118
nemesis
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| n.给以报应者，复仇者，难以对付的敌手 | |
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119
pointed
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| adj.尖的，直截了当的 | |
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120
vehemently
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| adv. 热烈地 | |
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121
intercepted
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| 拦截( intercept的过去式和过去分词 )； 截住； 截击； 拦阻 | |
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122
spurning
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| v.一脚踢开，拒绝接受( spurn的现在分词 ) | |
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123
evasion
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| n.逃避，偷漏(税) | |
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124
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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125
dilated
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| adj.加宽的，扩大的v.（使某物）扩大，膨胀，张大( dilate的过去式和过去分词 ) | |
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126
possessed
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| adj.疯狂的；拥有的，占有的 | |
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127
demon
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| n.魔鬼，恶魔 | |
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128
muzzled
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| 给（狗等）戴口套( muzzle的过去式和过去分词 )； 使缄默，钳制…言论 | |
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129
pathos
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| n.哀婉，悲怆 | |
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130
reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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131
fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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132
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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133
riveted
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| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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134
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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135
wrath
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| n.愤怒，愤慨，暴怒 | |
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136
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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137
peril
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| n.(严重的)危险；危险的事物 | |
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138
wavy
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| adj.有波浪的，多浪的，波浪状的，波动的，不稳定的 | |
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139
dilating
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| v.（使某物）扩大，膨胀，张大( dilate的现在分词 ) | |
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140
canopy
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| n.天篷，遮篷 | |
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141
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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142
isolation
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| n.隔离，孤立，分解，分离 | |
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143
supremely
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| adv.无上地，崇高地 | |
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144
beset
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| v.镶嵌；困扰，包围 | |
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145
beacon
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| n.烽火，（警告用的）闪火灯，灯塔 | |
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