That had the Bible at my fingers’ ends;
That men might hear out of this mouth of mine
How God doth make His enemies His friends;
Rather than with a thundering and long prayer
Be led into presumption1, or despair.”
—Breton.
“Hear ye Him. Whatever He saith unto you, do it.”—Mary.
Chaplain Woelfkin heard of Miriamne’s reply from her mother. He was both glad and sorry thereat; sorry the heart he tenderly esteemed3 should have been so wounded, and glad that the wounding afforded him opportunity to show how gently and wisely he could comfort.
“Your trial came at a fortunate time, sister.”
“True enough; but if fate must assail5, it is well to have its hardships fall on us when we are supported by dawning hopes. There are hopes near for Miriamne.”
“Let not my brother’s warm heart give me false comfort. I’ve no sight of hope.”
“Say not so; there is a surprise in store for you.”
“Now, pray, explain.”
[382]
“Oh, but—!” and Miriamne bowed her head and waved her hand as if to repel8 some unpleasant spectacle.
“Be not perturbed9, sister. Let me explain: You came hither to seek your demented parent, hoping that love would find a way to compass his healing. The purpose and effort were alike noble and wise. You lost heart because the results were slow to appear; but the good seed was sown, and now for the fruit.”
“Has my father recovered?”
“He has improved, and to-night we’ll sit quietly while we apply the balm of Gilead.”
“Now am I in a mystery.”
“Miriamne’s ministries10 have touched a responsive chord in Sir Charleroy’s heart and fitted him to attend our mind-cure services. Love is the surest remedy for a mind gone down under the ruins of the crushed heart. Sir Charleroy calls his daughter ‘Naaman’s little maid,’ and but yesterday said: ‘Ah, she’ll take me to healing Jordan yet!’”
“To which I say ‘amen,’ assured that great things will come through our ‘Birth of Peace.’”
“And what is that, pray?”
“We are trying to soothe13 the tumultuous minds of our asylum14 patients by displaying sweet peace in picture garbs15. To-night by the aid of a musical and illustrative service we shall depict16, in the chapel, the Birth of Jesus. But I’ll not explain further now. Wait until the hour of service, sister.”
[383]
When the people were gathered, Miriamne, glowing with hope, yet silenced by anxiety, was in the midst of the assembly. The preliminary services moved slowly along with a studied absence of hurry. Miriamne could not give them her attention; she was disappointed because she did not see her father present, and the chaplain himself was not there. Presently the music of the occasion arrested her attention. She followed its movement and found it gaining control of her feelings. There was an organ in soft, quiet tones leading voices that murmured words of trust and rest. She followed the flowing tide of melody again and again, each time further, higher, more contentedly18, until one strain, expressive19 of serene20 triumph, lifted her to a very third heaven of satisfaction. There it left her almost at a loss to say where the melody ceased and the remembering began.
At that instant, the chaplain passed by her side, robed in white, hurriedly whispering so she alone could hear: “Your father is behind the screen of Templar banners, quietly listening. Be hopeful and pray. God is good!” The words to her soul were as rain whisperings to spring flowers in a torrid noon.
Advancing to the raised platform, the young man told the story of Bethlehem, ending with a beautiful description of the angel song of “Peace on earth, good will to men.” The words of the speaker were quietly spoken, and his address mostly like that of one conversing22 with a few friends; but the words were very impressive. When all had bowed to receive the benediction23, Miriamne, lifting her eyes, beheld24 her father sitting, with the flag screen thrown aside, full in view, but clad as a knight25 and without manacle or guard. For[384] a moment he sat thus, then arose and calmly moved out of the chapel toward his lodge26. She obeyed a sudden impulse and rose to speed after him, but the restraining hand of the Grand Master was laid on her arm:
“Wait; not yet, daughter.”
Renewed hope made it easy for her to comply, and she sat down again filled with gratitude27 toward God. A series of similar services followed, each bringing new causes for hopefulness to the maiden.
“We are going to Cana to-day, sister,” remarked the young chaplain some weeks subsequent to the “Birth of Peace” service.
“To Cana?”
“To Cana, and for a purpose.”
Then the young man explained to his fair hearer the scripture29 event, and the method devised for presenting it at the chapel, as intended that day.
The patients and their friends were assembled in the chapel again. Sir Charleroy among them, but silent and absorbed with his own thoughts.
“We are going to try a device to gain his attention,” whispered the chaplain to Miriamne. Just then the Grand Master, dressed in the full regalia of a knight, ascended30 the platform and uncovered to view a huge earthen vessel31, remarking: “Friends, we want to exhibit this evening a vessel, on its way now to France, but left for a time in our custody32 by some of our comrade Crusaders, who brought it from Cana in Galilee.”
“Knights,” “Crusaders,” “Cana!” murmured Sir Charleroy, as if in soliloquy. Miriamne observed her father’s eyes. They were no longer leaden; they[385] glowed with interest. “You all remember,” continued the Grand Master, “how Jesus turned the water into wine at Cana? Tradition informs us that this before us is one of the identical water-pots used that time by our Savior; but I’ll leave our chaplain to tell the rest.” The youth took his position at the pulpit and began informally to talk, as if in conversation, but he had anxiously, carefully prepared for the occasion.
He first pictured Cana, with its limestone33 houses, sitting on the side of the highlands, a few miles north-east of Nazareth. “This place,” he continued, “is the reminder34 of two instructive events. I have their history here.” Thereupon, Cornelius turned to an illuminated35 volume and began reading, with passing comments. As he read, Sir Charleroy closely watched the reader; the puzzled look of the listener faded into satisfied attention.
“Jesus was proclaimed the Lamb of God, near Cana, by that vehement36, self-starving Baptist John. But in habits and manner of living John and Jesus were utterly37 dissimilar. There was harmony in the great things, faith and charity in all things.”
The mad knight nodded inquiringly.
The student continued:
“Jesus, the organizer of the new kingdom, at Cana, unfolded one part of His policy, for nigh here twain questioned: ‘Where dwellest thou?’ Jesus instantly invited them to His own abode38. They dwelt with Him a day, and were won to be His loyal disciples39, thus attesting41 the power of Christ in the home. And they got a home religion, for one of these, Andrew, at once sought to win his brother Peter to discipleship42. On the eve of Cana’s wedding feast Jesus won Philip, saying, ‘Follow me,’ and Philip hasted to win Nathaniel, crying, ‘Come and see.’ To these He spoke21 of a hereafter home with open doors and a holy family. Each of Jesus’s true disciples was impelled[386] to haste and tell salvation’s story to his nearest kin2. Christianity is a feast beginning in the home circle and spreading to all the earth.”
“Sir Charleroy applies the lesson to himself,” whispered the Grand Master to Miriamne.
Cornelius went on:
“Cana was the home of Nathaniel. We see this poor man sitting in seclusion44 under a fig45 tree. Except his doubts, he was alone. To him Jesus went, and at the door of his own home the Master met him. Because Nathaniel believed, on little evidence, God gave him more, and promised him that he should see heaven open and the angels ascending46 and descending47, as in Jacob’s vision. So are those winged messengers passing back and forth48 forever, to minister to and comfort needy49 man. One may be lost to the world, to friends, to himself, but never lost to the Good Shepherd, who is like the one in the parable50 leaving the ninety and nine to follow the lamb that was straying.”
Sir Charleroy’s head bowed, and Miriamne was glad, for she saw the tears falling thick and fast down his pallid51 cheeks.
A sign from the attending physicians brought the services quietly to a close. They had seen the emotion of the knight, and desired that the feelings aroused be permitted to quietly ebb52.
A few days later, by their advice, the Grand Master summoned the chaplain of the Palestineans to hold another service like the last. “Sir Charleroy was blessed that last day. He evinces interest and natural reasonings. Since the former service he has repeated the story of Cana over and over, together with the substance of thy discourse53 thereon. Besides that, he never tires of inquiring about the ‘ruddy priest of the sweet words,’” said the physician.
[387]
“I obey, my Master, it’s God’s will. What shall be my theme?”
“Oh, Cana continued; De Griffin is constantly inquiring as to when the ruddy priest of the sweet words is to continue the tale of the Cana,” said the Grand Master.
“Praise the Day Spring that hath visited us!”
“You echo the thought of all our souls, Cornelius.”
And it was so that on the day following the chapel of the “House of Rest” was filled with much the same company that met there the last time.
Miriamne arrived early and eagerly questioned Cornelius as he passed her on his way to his robing-room:
“Oh, brother, hast thou a message of grace and hope for me, to-day?”
“The entrance of thy word giveth light,” was his quiet reply; and he passed on, not daring to tarry near the woman that so strangely moved him. He felt very serious, and hence avoided that which might distract his attention.
But Miriamne felt assured, while Cornelius was all faith in the efficacy of the Divine word in working the cure of minds perturbed.
Presently he stood behind his reading-desk and, waiting until the organ tone had died away, commenced by reading these words:
“And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
“And both Jesus was called, and his disciples, to the marriage.”
Sir Charleroy had entered the chapel, and was moving toward a lonely seat; his motions were languid; his action listless, except when at intervals54 he gazed[388] into the empty air and hissed55 some incoherent words at imaginary people. But the word “Cana” arrested his attention. He looked up, smiled, and then exclaimed: “Oh, the red-faced! That’s it; tell us more, more of Cana!”
Cornelius complied. “We have here a story of two lives in the most precious tie on earth, marriage.”
Then the chaplain read:
“We see Christ at a Jewish wedding, and the Hebrew marriage was ever an occasion of great joy. Not only so, but the weddings of that people were characterized by very instructive and impressive ceremonies. Let me explain. The day before the wedding both bride and groom56 fasted, confessed their sins and made ceremonial atonement for the errors of their past lives. They were to be part of each other, and felt that each owed it to the other to be free from burden or taint57 of the past. Both bride and groom at the wedding wore wreaths of myrtle, the emblem58 of justice, constantly to typify that virtue59 as supreme60 in wedlock61.”
“Oh, young priest, thou art an angel!”
The voice startled all but Sir Charleroy. He had spoken, yet his face indicated only placidity62 and interest. Cornelius proceeded:
“The bride, veiled from head to foot to show that her beauty was to be seen only by him to whom she gave herself, decked with a girdle, emblem of strength and subjection, was led in triumph from the home of her father to the home of him who was to possess her. Before she took her departure, kindly63 hands anointed her with sweet perfumes and gave her priceless jewels; while on her way she was met by all her friends, singing songs and bearing torches to gladden her journey toward her new abode. Thus they that loved the bride did bestir themselves to bestow64 bounties65 and make the maiden most choice. There was no detraction66, no defiling67, no effort to belittle68. Were wives aided like brides there would be fewer broken hearts among wedded69 women.”
[389]
“The feast of the wedding lasted seven days. To such a gathering71 Jesus once went. Probably this was the marriage of a kinsman72. Thus, immediately after His temptation and His baptism, with His mighty73 redemptional work all before Him, our Lord deemed it a leading duty to give proper attention to this wedding ceremonial, one of the lesser74 things that make up so much of life. With man supreme selfishness, or natural littleness, engenders75 apathy76 to all except some pre-occupying purpose, but He, in whom all fullness dwells, entered into and embraced around about all life. He was as glorious when meddling77 with human joys and making the waters of Cana blush to wine, as when grappling with the sorrows of sin and setting Himself up on Calvary the beacon78 and light of the ages.”
Miriamne felt the illumination again that first came to her that Easter-day at Bozrah, while Sir Charleroy’s face glowed with intelligence and peace. This was a full, round gospel which Cornelius was proclaiming, and every soul present was fed.
After pausing for an interlude of soothing79 music he again proceeded with his discoursing80 as one conversing:
“At Cana, Christ bound as a captive, natural law. How He did so we do not know, but we do know that while destroying no part of nature’s system he mysteriously made it serve for human happiness in a way unusual and marvelous. It seems to me that the story of Cana is a fireside story. No matter how miserable81 a home may be, it may have faith that in welcoming the Divine guest it welcomes assured miraculous82 joy. Life’s waters may blush everywhere to heaven’s wine!”
The mad knight murmured: “Oh, ruddy priest! if thou couldst only preach this in Bozrah.”
The Grand Master, who was sitting by Miriamne,[390] pressed her hand and whispered: “Memory is reviving—praise to the Day-Spring!”
Cornelius again read his parchment.
“And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
“Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come.”
“So,” said the reader, “these folks were likely poor, the supply meager83, though no man ever yet had enough of the wine of joy at his wedding until it was blessed by the God of marriage.”
Just then Sir Charleroy, standing84 up, solemnly said: “Young man, I’d have thee tell these people why He said ‘Woman, what have I to do with thee?’ He, the man, was master, that was it, eh?”
“Oh, motion to Cornelius not to debate,” whispered Miriamne to the Grand Master; but Cornelius was already adroitly85 replying:
“True, knight of Saint Mary, but this Master of ceremonies was Divine. Then He was not talking to his wife. He had not wed7 this woman, hence was not bound by the law of being her other self. Besides that we must not forget that they had often conversed86 intimately before the wedding; she with all the tenderness of a woman’s heart, which in its love ever naturally outruns all plans, all reasonings, to bestow all it has at once upon the all-beloved. She hurried Christ in the way of giving. This to her credit, if her wisdom is reproved.”
The knight settled back in his seat, his face very pale but not anger-marked.
Cornelius continued: “The term ‘woman’ is often used, as here, in all tenderness. Our rugged87 language[391] ill translates the original. When a people has not fine moods in its living, its language becomes like sackcloth, unfit to clothe the angel-like thoughts of those who live on more exalted88 planes. The gross degrade all their companions, whether such be beings or merely words.”
The leader again read:
“His mother saith unto the servants, Whatsoever89 he saith unto you, do it.”
“This shows the good, motherly Mary supplementing the Master’s work. Doubtless, she had her partisans90, some who would have sided with her had she chosen to rebuke her Son. But she desired harmony at the feast and in the home. This was the chief end, and for it she was willing to serve and wait.”
“Very true! Our Lady was always right and good.” It was the voice of the mad knight.
Cornelius continued:
“These were the finest words Mary ever spoke; they were the key to her whole life; indeed, the spirit of the ideal woman ever more standing nearer to Christ than any other being; at a wedding, the very climax91 of fullest human love, the gateway92 to home, the counterpart of heaven, Mary points all to the Christ, exclaiming, ‘Hear ye Him!’”
“Our Lady was always a wise, brave, loving, submissive woman,” exclaimed Sir Charleroy.
“It is an old tradition,” replied Cornelius, “that this was the wedding of John, the beloved and confidant of Jesus. It is interesting to remember that that blessed disciple40, in his Gospel, presents the one whom he loved as a mother but twice—once at this wedding, the other time at the crucifixion; the places of highest joy, and deepest sorrow; a way of saying from the altar to the cross, is woman’s course; a parable-like presentment[392] of the doctrine93 that the wife and mother are to appear at these two points, so opposite, so common to all; the lowest dip, the highest heaven.”
The mad knight suddenly interrupted them.
“What did Joseph think of all this?”
Perhaps this odd query94 was fortunate, for it brought smiles to all. The knight laughed out until his eyes were flowing with tears.
Cornelius, self-possessed, quietly replied: “It is said that Joseph was dead long ere this wedding, and that Mary was exhaling95 the perfumes of her consecrated96 widowed life to gladdening in pious97 ministries the people about her. Widowhood has such purposes.”
“Ah, she was the Rose,” cried the knight. “If Joseph were not dead, he might well stand back, behind such a wife!”
The chaplain of the Palestineans closed with a well-worded climax, recalling the fact that this event made a lasting98 impression on the Son of God, as evinced by the wondrous tropes of the Apocalypse, where eternal goodness and eternal joy are pictured under the similitude of a wedding-feast.
The mad knight cried out: “Grand, grand! Oh, ruddy priest, I worship thee!”
The Grand Master signaled the conclusion. The worshipers and patients were slowly retiring, Sir Charleroy moving toward his lodge seemingly wrapped in contemplation of some engrossing99 problem.
He passed near the picture of “Rizpah Defending Her Relatives,” which by some mischance had been left near the chapel door. Instantly the knight’s attention was fixed100; he became excited, then suddenly turning to an attendant, exclaimed:
[393]
“Here, tell me, where am I? Is this London or Bozrah?”
“London, good Teuton.”
Again he gazed at the picture, and his transformation101 was startling. His face was distorted, his body became rigid102 and swayed as that of the hooded103 snake making ready to strike a victim. Then bounding to the Grand Master’s side he snatched the latter’s sword from its hilt, quickly returned to the picture, and before any could prevent him began to hack104 it to pieces.
One tried to restrain him, but was overpowered, two, then three were flung aside. Presently he was pinioned105 but not silenced.
“Away! Unhand me!” he shouted. “In the name of the King of Jerusalem, the defenders106 of the Sepulcher107, unhand me! Do you not see? There! they’ve come to make riot at the feast of Cana! Ruddy priest, come quickly. Help! This fearful gang will all be loose in a moment; they be the ghosts of the giants, and war everlastingly108 against the peace of homes; against our Mary and her Son’s kingdom.”
He was breathless for a moment, and all were anxious lest he be permanently109 unsettled. Some were praying for him, others holding him. Then he broke forth again as before.
“Unhand me, infidels! God wills it! Let me cut to pieces yon horrible thing fresh from hot hell; painted by the gory110 and beslimed hands of devils! See! it’s bewitched, and the woman and the hanging men and the vultures are all alive! They’ll be at us! One of those black birds has feasted on my heart for years, and yon woman has nightly beaten my bare brain with her club.”
[394]
They tried to calm him; his daughter pressed to his side, and flinging her arms about the knight, beseechingly111 cried: “Father! father! it is I! Miriamne!”
“Miriamne? Ha! ha!” cried the excited man. “More mockery! More witchery! Miriamne is lost, eternally lost! Yon group of demons112 tore her from me! Oh, God, if thou lovest a soldier of the cross, hear me, and blast with burning, swift and quenchless113 lightnings, yon monsters, and with them all who separate hearts and wreck114 homes!”
“Father, so say we all; let us pray together,” pleaded the girl.
“Father! Who says ‘father’ to me?”
“It is I, your daughter, Miriamne!”
Suddenly, Sir Charleroy became calm and curiously115 observed the maiden. “Art thou Sir Charleroy’s daughter? I knew him once in Palestine. He died afterward116 in London and left me his body. But it’s not much use. It’s sick most of the time. I carry it about, though, hoping he’ll come for it. If thou dost want it thou canst have it.”
The daughter humored the fancy, and quickly replied: “I do want it. I love it. I’ll help you take care of it. Let me now hug it to my heart.”
Then he permitted her to twine117 about him her arms, and when she kissed him the second time he returned the salutation, and tears ran down his hot cheeks.
“Blessed be the God of peace,” fervently118 ejaculated Cornelius. “The day dawns; after tears, light.”
The knight continued after a time, addressing Miriamne:
“Sir Charleroy was my friend; and thou art his daughter? Thou wouldst not deceive me, I know.[395] Tell me in a few words,” he said, meanwhile furtively119 glancing about, “Who am I?”
Miriamne again humored him, and pressing her lips nigh his ear, in a whisper replied: “Sir Charleroy, Teutonic knight, my father.”
The old man held her off a little way, gazed at her a moment, doubtfully, then said: “Thou art large for a baby! Miriamne is a little thing.” Then he continued: “But thy eyes, they are Miriamne’s; and so honest! I believe them! Then thou art Miriamne and I Sir Charleroy?”
“Truly.” And again she kissed her father.
“I do, and the boys do; all Bozrah wants you, needs you.”
“Not thy mother! Oh, no; I murdered her long ago!”
“Not so, dear father.”
“That’s but a miserable painting, and I hate it as much as you do; but it’s harmless, henceforth.”
“Are all the devils in it dead; the vultures that ate up my heart?”
“Yes, yes; who cares for them?”
“Then I shall get better.”
The mad knight suffered himself to be led away quietly. There was great joy among the Palestineans that night. And so Miriamne carried the spirit of Mary, that presided at Cana’s feast, into the misery121 of that English asylum. She had given her life to ministering for others, had begun in her own home circle, her life motto: “Hear ye Him”—“Whatsoever He saith[396] unto you, do it.” Now she was rewarded, and began to hope that there would be the renewal122 of wedding chimes at Bozrah, that the wine of its joy would be renewed and sweetened. She questioned the chaplain for advice. “Tell the Master there is no wine in the old stone house, and ‘whatsoever He saith, do it,’” was the young man’s answer.
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1
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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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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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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rebuke
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| v.指责，非难，斥责 [反]praise | |
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assail
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| v.猛烈攻击，抨击，痛斥 | |
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chapel
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| n.小教堂，殡仪馆 | |
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wed
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| v.娶，嫁，与…结婚 | |
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8
repel
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| v.击退，抵制，拒绝，排斥 | |
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perturbed
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| adj.烦燥不安的v.使（某人）烦恼，不安( perturb的过去式和过去分词 ) | |
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10
ministries
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| （政府的）部( ministry的名词复数 )； 神职； 牧师职位； 神职任期 | |
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devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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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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soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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asylum
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| n.避难所，庇护所，避难 | |
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garbs
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| vt.装扮（garb的第三人称单数形式） | |
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depict
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| vt.描画，描绘；描写，描述 | |
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pointed
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| adj.尖的，直截了当的 | |
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contentedly
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| adv.心满意足地 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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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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conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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benediction
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| n.祝福；恩赐 | |
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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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knight
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| n.骑士，武士；爵士 | |
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lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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gratitude
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| adj.感激，感谢 | |
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fathom
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| v.领悟，彻底了解 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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custody
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| n.监护，照看，羁押，拘留 | |
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limestone
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| n.石灰石 | |
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reminder
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| n.提醒物，纪念品；暗示，提示 | |
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illuminated
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| adj.被照明的；受启迪的 | |
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36
vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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37
utterly
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| adv.完全地，绝对地 | |
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38
abode
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| n.住处，住所 | |
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39
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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40
disciple
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| n.信徒，门徒，追随者 | |
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41
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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42
discipleship
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| n.做弟子的身份（期间） | |
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43
inquiry
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| n.打听，询问，调查，查问 | |
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44
seclusion
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| n.隐遁，隔离 | |
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45
fig
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| n.无花果(树) | |
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46
ascending
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| adj.上升的，向上的 | |
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47
descending
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| n. 下行 adj. 下降的 | |
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48
forth
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| adv.向前；向外，往外 | |
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49
needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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50
parable
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| n.寓言，比喻 | |
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51
pallid
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| adj.苍白的，呆板的 | |
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52
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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54
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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55
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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56
groom
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| vt.给（马、狗等）梳毛，照料，使...整洁 | |
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57
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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58
emblem
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| n.象征，标志；徽章 | |
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59
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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60
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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61
wedlock
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| n.婚姻，已婚状态 | |
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62
placidity
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| n.平静，安静，温和 | |
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63
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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65
bounties
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| （由政府提供的）奖金( bounty的名词复数 )； 赏金； 慷慨； 大方 | |
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66
detraction
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| n.减损；诽谤 | |
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67
defiling
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| v.玷污( defile的现在分词 )；污染；弄脏；纵列行进 | |
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68
belittle
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| v.轻视，小看，贬低 | |
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wedded
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| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
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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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71
gathering
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| n.集会，聚会，聚集 | |
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72
kinsman
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| n.男亲属 | |
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73
mighty
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| adj.强有力的；巨大的 | |
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74
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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engenders
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| v.产生（某形势或状况），造成，引起( engender的第三人称单数 ) | |
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76
apathy
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| n.漠不关心，无动于衷；冷淡 | |
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meddling
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| v.干涉，干预（他人事务）( meddle的现在分词 ) | |
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beacon
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| n.烽火，（警告用的）闪火灯，灯塔 | |
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79
soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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80
discoursing
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| 演说（discourse的现在分词形式） | |
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81
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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82
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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83
meager
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| adj.缺乏的，不足的，瘦的 | |
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84
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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85
adroitly
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| adv.熟练地，敏捷地 | |
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86
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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87
rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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88
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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89
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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91
climax
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| n.顶点；高潮；v.(使)达到顶点 | |
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92
gateway
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| n.大门口，出入口，途径，方法 | |
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93
doctrine
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| n.教义；主义；学说 | |
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94
query
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| n.疑问，问号，质问；vt.询问，表示怀疑 | |
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95
exhaling
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| v.呼出，发散出( exhale的现在分词 )；吐出（肺中的空气、烟等），呼气 | |
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96
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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97
pious
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| adj.虔诚的；道貌岸然的 | |
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98
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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99
engrossing
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| adj.使人全神贯注的，引人入胜的v.使全神贯注( engross的现在分词 ) | |
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100
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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101
transformation
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| n.变化；改造；转变 | |
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102
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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103
hooded
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| adj.戴头巾的；有罩盖的；颈部因肋骨运动而膨胀的 | |
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104
hack
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| n.劈，砍，出租马车；v.劈，砍，干咳 | |
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105
pinioned
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| v.抓住[捆住]（双臂）( pinion的过去式和过去分词 ) | |
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106
defenders
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| n.防御者( defender的名词复数 )；守卫者；保护者；辩护者 | |
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107
sepulcher
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| n.坟墓 | |
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108
everlastingly
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| 永久地，持久地 | |
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109
permanently
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| adv.永恒地，永久地，固定不变地 | |
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110
gory
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| adj.流血的；残酷的 | |
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111
beseechingly
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| adv. 恳求地 | |
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112
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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113
quenchless
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| 不可熄灭的 | |
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114
wreck
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| n.失事，遇难；沉船；vt.(船等)失事，遇难 | |
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115
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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116
afterward
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| adv.后来；以后 | |
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117
twine
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| v.搓，织，编饰；（使）缠绕 | |
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118
fervently
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| adv.热烈地，热情地，强烈地 | |
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119
furtively
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| adv. 偷偷地, 暗中地 | |
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120
pauper
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| n.贫民，被救济者，穷人 | |
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121
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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122
renewal
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| adj.(契约)延期，续订，更新，复活，重来 | |
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