Many persons, perhaps the majority of the readers of a certain kind of Jewish literature at present in vogue1, led astray by the revival2 and improper3 application of the term Ghetto4, have an idea that the great mass of the Jewish people on the continent of Europe have their habitations in filthy5, noisome6 slums of the great cities, and that it is only in such secluded7 reservations, away from the contact or observation of the Gentile, that Judaism in its ancient, traditional form and pristine8 vigor9, is or can be, maintained. In the imagination of such persons, deceived by prejudiced or sensation-seeking writers, Judaism is a feeble, pale, cellar plant which leads its an?mic existence in darkness and slime, but which withers10 and fades when exposed to the fresh, strong breeze and the bright, warm sun of heaven. These notions, 2however well they may suit the requirements of ambitious story-tellers, are incorrect both as regards the alleged11 facts and the inferences drawn12 therefrom. In the greatest part of the civilized13 world the Jews are not confined, whether by compulsion or choice, to particular sections of the cities, but dwell freely among their Gentile fellow-citizens everywhere; nor is the law of Moses forced to flee for refuge to darksome purlieus, where the humblest and lowliest of Judah’s strain drag out a wretched existence as unwilling15 neighbors of the vicious and the criminal, but finds multitudes of sincere upholders and adherents16 in the high places of the lands among the happy possessors of what mankind esteems18 highest, culture and wealth. In fact, it is not to the great cities at all that we should look for the best examples of a living, earnest Judaism. Scattered19 broadcast through the Old World, particularly through the lands of central and southeastern Europe, may be found to this day thousands of Jewish communities in villages and rural towns which are in very truth “wells of purest Judaism undefiled,” and living refutations of all the pet theories of the modern Jewish (?) novelist. Our brethren in those little rural communities breathe the purest, health-giving air that nature gives forth20 over mountain, 3field, and forest, and have never found in the keen ozone21 any faith-destroying, heretical qualities. They dwell side by side with the Gentile and meet him continually in all the commercial and social relations of life, but they have never found in the free intercourse22 any dread23 influence subversive24 of Judaic beliefs and practices. Indeed, few of them are aware, except in a hazy25 and indirect manner, that Judaism is in danger in this modern age of ours. They live as their ancestors did before them, honest, simple, earnest, sincere Jewish lives; happy in their state of moderate wealth or endurable, light-pressing poverty; keeping their Sabbaths and their holidays, fasting and feasting in the prescribed seasons, laying Tephillin on week-days and eating only permitted food at all times, giving freely of their means to assist the poor and afflicted26, and accepting misfortune with resignation as the will of God, and not doubting but that this Judaism will continue to exist for all time to come.
Of such a little Kehillah in a German village, Nordheim, in the Rh?n Mountains of Bavaria, and of some of the quaint27 and interesting persons that composed it, my tale shall be.
When, as a child, I made my first studies of the world around me, one of the objects which 4chiefly attracted my childish gaze was a picture which hung on the wall of the parlor28 of my home. It was a crude and inartistic picture, awkward in delineation30 and barbarous in color; but it was full of interest to me, for it spoke31 to me of a place far across the sea, a place which oft-told but never wearisome tales had surrounded with a bright halo of romance, and which my eager imagination had glorified32 into a veritable fairyland; it was a picture of a village in that Germany which seemed so far away and so unreal, my mother’s native place, Nordheim vor der Rh?n. These sentiments were not entirely33, nor even mainly, due to the picture itself, but to the descriptions with which mother ??? used to accompany it; for mother dear, God rest her soul, among her other good qualities, had a most vivid and emphatic34 way of impressing her ideas upon her auditors35. She was not only in loving tenderness and devotion the ideal of a Jewish parent, but a most charming and entertaining raconteuse, full to the brim of reminiscences of her youth, an animated36 chronicle of persons and events, and capable of describing both the humorous and the pathetic in an inimitably touching37 and taking manner. In addition to all this she was a living refutation of the favorite anti-Semitic calumny38, that Jews have 5no sentiment of patriotism39. She cherished in her heart the warmest and most unquenchable love for her native land, while her attachment40 to the memory of her birthplace, its ties and its traditions, approached the dignity and sincerity41 of a religion. No wonder that from such a stirring and enthusiastic source I imbibed42 the liveliest interest in all that concerned Nordheim before the Rh?n, its inhabitants and its welfare. I would stand for hours at a time before that crude little picture on our parlor wall, gazing at the array of houses with startlingly red roofs and dazzlingly white walls, at the fields of brilliant green and the trees with trunks as straight as ramrods and mathematically elliptical foliage43, and at the tin-soldier-like gendarme44 whom the rustic45 artist, who must have inclined either to realism or militarism (I could never determine which) had depicted46 marching, with martial47 air and projecting bayonet, along the country highway.
But I saw none of these things. My imagination gazed beyond these externals and saw the quaint and touching figures of those who had their abode48 in this secluded retreat, and I found myself wondering whether it would ever be my privilege to see the spot where mother’s cradle had stood, and to sojourn49 there where life 6flowed on in such pure and peaceful and virtuous50 channels, far away from the crush and the turmoil51, the evil and the anguish52 of the great world, where the peasants were simple, honest folk and the Jews all faithful to their ancestral religion, where old age was venerated53 and childhood obedient and respectful, where such things as violating the Sabbath and eating Trefoth were unknown.
My opportunity came in my twenty-first year. Circumstances, the nature of which need not be dilated54 upon here, made it my privilege to spend several years in Europe in study. But while I awaited, in joyous55 anticipation56, the day when I should enter upon my course at the North German University and Seminary, at which I was to prepare for my life’s vocation57, it was with an absorbing interest, I might almost say with a passionate58 longing59, that I looked forward to actually seeing Nordheim, and actually knowing the persons and conditions of which I had heard and dreamt so much. Never shall I forget the day when, having crossed the stormy Atlantic and travelled by train a day and a night southward from Hamburg, I alighted at Mellrichstadt, the railroad station nearest to Nordheim—four English miles—and saw upon the platform, waiting for me, a pleasant-faced, dark-complexioned 7youth, whom I had never seen before, and yet whom I at once recognized, for his features appeared in more than one counterfeit60 presentment in a well-worn family album, over which I had often pored more than three thousand miles away. It was Cousin Solomon, and he had come to the station, having been notified by letter of my prospective61 arrival, to meet his American relative, and to conduct him to Nordheim and the bosom62 of his family. Then and there I recognized the reality and the value of sentiment. Here were two persons, born in different and widely separated lands, speaking different mother tongues and citizens of different nations, who had never seen each other before; and yet so powerful were the ties of kinship and the remembrance of common blood and a common origin, that they sufficed to bridge over all that yawning gap of separation and to bring heart to heart and lip to lip in a union of truest love and affection. Our recognition was mutual63 and instantaneous. We pronounced each other’s names, fell upon each other’s necks, and a moment later were chatting as intimately as though we had met daily during all our previous lives. Three years long I spent my summer vacations at Nordheim, and I came to know and to love it and the surrounding region 8so well that when the hour of final parting came, it cost my heart more than one pang64 and drew more tears from my eyes than I should like to confess. What a charming ideal life of sentiment and pleasure we led there, Cousin Solomon and I. We seemed to be hovering65 in a dream world, far too sweet and beautiful to be real. We were at once students on a holiday, friends of nature, children without a shade of care or anxiety, and sincere, devout66 worshippers at the shrine67 of Israel’s God. We climbed together the steep and lofty mountains which abound68 in that region, and when we had reached the summit we gazed with delight at the dazzling panorama69 spread out before us and inhaled70 deep draughts71 of the pure, cool, health-giving air. We wandered for hours through the dense72 pine forests or undertook long trips on foot to distant villages or spots that were interesting for some historical or other reason. Once we made a long trip, in company with Aunt Caroline, to the village of Burghauen, on the other side of the Rh?n Mountains, to visit some relatives there. We travelled in a carriage belonging to the Duke of Weimar. We had hired it from the duke’s manager, who was not above turning an honest penny with his master’s property when occasion offered. The carriage bore the 9ducal escutcheon, and our coachman and footman wore the duke’s livery; and as we rolled through the various villages in grand style, the peasants and their wives and children all came out and made deep and reverent73 obeisance74. I was quite astounded75, but Aunt Caroline and Cousin Solomon were so amused that they could hardly keep straight faces. Both they and I bowed to the right and to the left and answered the salutations right royally, at which the people seemed highly gratified.
“What is the reason of all this,” said I (to whom this unexpected enthusiasm was extremely puzzling) to Solomon. “Do they make so much fuss about everybody?” “Why, no!” said Solomon, laughing heartily76. “They recognize the carriage and the lackeys77, and they take us for members of the ducal family. They think mamma is the duchess, and you and me they take for the young dukes.”
But, altogether, everybody was extremely friendly in Nordheim and vicinity, Jew or Gentile, peasant, merchant or teacher, acquaintance or stranger, without exception. It was “gruesse Gott,” and “guten Morgen,” and “guten Tag,” and “lebe wohl,” and “auf Wiedersehen,” and “schlafe wohl,” and “angenehme Ruhe,” and any number of other kindly78 and sympathetic 10phrases, and all said with such evident sincerity and good intentions as went quite through one and left one feeling warm and charitable and kindly disposed toward humanity in general. And then the eating, so abundant in quantity, so excellent, and more than satisfying in quality. At first Aunt Caroline wanted to feed me all the time. Six or seven times a day she would spread the table and invite me to partake until I protested, and by dint79 of hard pleading induced her to reduce the number of meals to four, with an occasional extra bite in between. It makes my mouth water yet to think of the “gefüllte Flanken,” and the “gruenkern Suppe,” and the “eingelegte G?nsebrüst,” and the “Zwiebelt?tcher,” and the “gesetzte Bohnen,” and the “Shabboskugel,” and the thousand and one other delicacies80 with which dear Aunt Caroline used to regale81 us, and to which healthy appetites and youth gave a zest82 compared with which ambrosia83 must have been poor. And, oh, the beer! Such magnificent stuff! So different from the wretched pretence84 which we call by that name in America. I quite lost all my temperance principles in Nordheim and have never recovered them since.
But along with this joyous physical life there went a spiritual life no less joyous and satisfying. 11We were Jews there in Nordheim. The Sabbath was a guest whose arrival was looked forward to with the most eager anticipation, and which seemed to cast a magic, sacred glamour85 over all the Jewish houses in the village, transforming the prosaic86, work-a-day appearance of persons and things into an aspect of dignity and holiness. All day long on Fridays until about an hour before nightfall, a tremendous bustle87 of preparation was going on. Such cleaning and scrubbing and polishing, such baking and boiling and brewing88! It seemed as though every house was being turned topsy-turvy. On that day, too, the men folks came home several hours sooner than usual, and then there was added the turmoil of the taking of baths and the polishing of shoes, and the taking out of clean shirts and Sabbath suits, and dressing89 and getting ready. But about an hour before nightfall all the noise and clamor and turmoil ceased and Sabbath stillness began to settle over the village. The quaint old seven-cornered Sabbath lamps were taken out and the Jewish housewives lit them, pronouncing at the same time the prescribed benediction90. How charming and yet impressive Aunt Caroline looked as she stood with uplifted hands and reverential mien91 before the sacred lamp, the Sabbath 12cap of dainty lace and ribbons surmounting92 her refined and regular features of purest Hebrew type, while from her lips issued in the holy tongue the words of the benediction, “Blessed art Thou, O Lord, our God, King of the universe, who hast sanctified us with Thy commandments and bidden us light the Sabbath lamp.”
A half-hour later all were assembled in the little synagogue, which was filled to the very last seat, for the Nordheim synagogue was not built on the American plan. In our progressive country we build great and imposing93 synagogues and temples for the benefit, not of the people who regularly attend—for them a very small edifice94 would suffice—but of those who pay the Almighty95 the honor of a visit only once or twice a year. But the Nordheim synagogue had accommodations only for its regular members and attendants, and these were expected to be in their places on every occasion of public services. Sometimes somebody would be missing at service, and then it used to amuse me to notice with what anxious solicitude96 inquiry97 would be made of his family as to the cause of his absence. It appeared to be taken for granted that only illness or some other equally grave reason could induce any one to be 13absent from synagogue at time of worship. I could not refrain from smiling when I thought how pointless such solicitude would be in America, where, on the contrary, the question addressed to any average Jew, should he present himself in the synagogue on any but two or three days of the year, would be, “What brings you to Shool to-day?”
The services in the synagogue at Nordheim were intensely interesting to me, not, indeed, because of the artistic29 rendition of the ritual or the technical excellence98 of the singing, but because of the spirit of devotion and earnestness by which they were pervaded99. I have listened to numbers of cantors who certainly rank higher in their profession than the humble14 individual who acted in the capacity of village teacher, Chazan, and Shochet in Nordheim, and the musical performances of trained and paid choirs100 are undeniably superior to the untutored though vociferous101 efforts of a rustic congregation. But all these have something perfunctory and mechanical about their efforts which deprive them of real charm and of power to touch and move the spirit. One remains102 coldly critical in listening to them, and judges them solely103 from the standpoint of professional ability and artistic merit. Not so in Nordheim. There was an all-pervading 14sense of earnestness and reality in the worship which made one forget the how of the prayers and hymns104 and think only of the what. Faith, deep and firm as the rocks, ingrained into the very tissue and life of the spirit, looked forth from those simple, earnest faces, shone forth from those sincere and expressive106 eyes. This spirit gave the familiar ritual an entirely new vividness and impressiveness. The worshippers seemed to be speaking directly to their heavenly Father, and when, at the close of the Lecho Dodi, the hymn105 of welcome to the Sabbath, all rose and faced the entrance, I half expected to see Queen Sabbath herself, clad in bridal robes of celestial107 purity, enter through the portals of that humble house of God.
The prayers concluded, the worshippers greeted each other with hearty108 “Good Shabbos” salutation and wended their homeward way. The scenes in the homes were in some respects even more impressive than in the synagogue. Uncle Koppel’s house particularly was resplendent with a blaze of glory. The dining-room, which also served as parlor and best room, was brilliantly lighted, and in the midst of the effulgence109 shone, with especial radiance, the Sabbath lamp. The table was covered with a linen110 cloth of snowy whiteness and laden111 with 15the finest porcelain112, glass, and silver that the household could boast, while at the head of the table, opposite the seat sacred to the master of the house, stood the two Sabbath loaves covered with a beautifully embroidered113 satin cover; and at their side the silver Kiddush-beaker and the decanter, from which the wine of blessing114 was to be drawn. Before Kiddush Uncle Koppel “marched” with the youngest of the children, and presented a picturesque115 sight indeed as he paraded up and down the room, carrying the infant of the family upon his right arm and leading the next youngest by his left hand, chanting meanwhile the hymn of welcome to the Sabbath angels. Then came the solemn benediction when the children all presented themselves with bowed heads before their parents, and were blessed by them in the words pronounced by Aaron of old over the tribes of Israel, with an added invocation in the case of sons that the Lord might make them like Ephraim and Manasseh, and of daughters that they might become like Sarah, Rebecca, Rachel, and Leah. Then came Kiddush, and the formal washing of hands and breaking of bread, and then the Sabbath meal.
Oh, the pleasure of that Sabbath meal! Everybody had a magnificent appetite on Friday 16evening; which was really no wonder, seeing that every one had worked and hurried all day in preparation for the holy evening; and that, in accordance with the religious precept116, no one had eaten any substantial meal all day in order that he should be able to do justice to the first meal of the Sabbath. The dishes were various and all excellent, for they were seasoned with that finest of spices—the Sabbath—which gave them a flavor all their own, and which the most famous chefs of European or American hotels would strive in vain to rival; but the pièce de resistance was undoubtedly117 the fish. Trout118 of the finest quality, speckled beauties, which had only been drawn a few hours before from the icy waters of some one of the mountain streams of the Rh?n gebirge, they made their appearance at the table cold, from a sojourn of several hours in the rock-hewn cellar, which served the purpose of our modern refrigerators, and with a sweet-and-sour sauce of the consistency119 of jelly. They were consumed with an avidity which boded120 ill for their speckled confrères of the mountain streams and shady pools. After the meal and the formal pronouncing of grace, in which all joined with a volume of sound which attracted the attention of the village boys in the street outside, each one followed 17his or her own sweet will. Some conversed121, some read devotional books, some dozed122 until the flickering123 of the lights betokened124 their approaching extinction125 and warned all that the hour of retiring had arrived. Then with pleasant “good-night” wishes, each sought the shelter of his or her couch.
On the morrow the observance of the Sabbath was continued in a manner worthy126 of its inauguration127. The morning service, which began at eight and was over at half-past ten, was followed by Kiddush and the second of the three prescribed Sabbath meals. Here the chief feature was the “gesetztes Essen,” or dishes which had been cooked on Friday and kept warm in a special kind of oven known as “Setz?fen,” in which they were surrounded by a gentle heat which neither burned nor dried them, until they were served at the Sabbath meal. Some persons assert that food cooked a day previous to being consumed is injurious to the health, but to judge by the favor in which it was held in Nordheim, such can hardly be the case. Of course not all food is capable of being treated in this manner; but that which is, acquires a special taste and a mellowness128 which makes it peculiarly palatable129.
On our Sabbath menu we had “gesetze Bohnen,” 18the dish of whose glories Heine has sung, and “Shabbos-Kugel,” to whose merits even a poet could hardly do justice. After dinner visits were in order. The younger members of the Mishpochoh went to pay their respects to their seniors, and the children of the community called at the various houses without distinction of relationship and were treated to fruits and sweetmeats. What impressed me on the part of the children was their extremely respectful and bashful behavior, amounting almost to timidity. They would knock timidly at the outside door; and on being bidden to enter would step in on their tip-toes, timidly utter the Sabbath greeting, and then stand in a row without opening their mouths until they were told to be seated. They would not touch anything or do anything without permission, and when given fruit or sweetmeats would modestly utter words of thanks and eat them in silence. Their actions were typical of the German-Jewish standard of child behavior. The children who were old enough to receive tuition were also examined on the Sabbath in the subjects in which they had been instructed during the week. Great was the joy of parents whose son translated with fluency130 the Sedrah of the week, and the capable lad always received his reward in 19the shape of an extra portion of fruit or sweetmeats.
After the visits and the examinations came the Sabbath nap. The Sabbath nap! Let no one speak of it in tones of levity131 or disrespect, for it stood in high esteem17 indeed in Nordheim and other communities of the same type. Every one deemed it an absolutely indispensable feature of correct Sabbath observance; and though few of the people were learned in Hebrew lore132, yet nearly all were able to quote in defence of their practice the cabalistic interpretation133 that the letters of the word ??? (Sabbath) are equivalent in meaning to the sentence ??? ???? ?, which may be parodied134 as “Sleep on SaBBath, the heart delighteTH.”
Between the hours of 1 and 4 P.M., the Nordheim Kehillah, to use a heathenish illustration, lay locked in the arms of Morpheus. On sofas and beds or in arm-chairs, within the house or before the doors, the worthy Baale Batim, their spouses135 and children slumbered137, dozed, and reposed138. The cat slept under the stove, the dog dozed peacefully before the door, the very horses and cattle stood motionless as statues within their stalls and seemed to slumber136. It was a most peaceful, somnolent140, soporific scene. Not a sound disturbed the quiet of the village streets, 20for the Gentile peasants were all abroad in the fields. The very spirit of Sabbath pervaded the noiseless air, and everywhere were rest, repose139, and tranquillity141 universal. I, too, who had never been accustomed to sleep by day, could not resist the drowsy142 influence of the general example, and after the first week or two took my Sabbath nap as regularly as any, and found it most agreeable. At four all were awake again and then the third Sabbath meal, which was usually light, and consisted only of coffee, cake, and fruit, was partaken of. The congregation then gathered in the synagogue for afternoon service, at the conclusion of which the Chazan “learned Shiur”—that is to say, read to the assembled auditors extracts from a Hebrew devotional work, in German translation, accompanying them with a running commentary of his own. His diction was poor, his expressions the reverse of elegant, and his train of thought in absolute disagreement with most of the pet theories of the age; but I doubt whether the most eloquent143 and scientifically trained of modern preachers ever had as attentive144 and sympathetic a congregation as he. Now came the charmed time known as “between Minchah and Maariv,” the period most attractive and pleasing to the Jewish heart of all the Sabbath day. As the light of the sun is most beautiful and glorious just before it sets, so the Sabbath seems sweetest and most delightful145 when it is about to depart. The afternoon prayers and the Shiur were both concluded; the day was beginning to grow dark, but almost an hour must still elapse before the Sabbath would be over and the evening prayer of the first day might be recited. Some of the people went for a brief stroll in the fields; others went into the inn where they were furnished with beer and other light refreshments146 without payment; for the Gentile innkeeper knew well that the observant Jew bore no money on his person on the Sabbath day, but most remained in the synagogue or gathered in the court-yard before the sacred edifice and passed the time in pleasant conversation or the relation of anecdotes147. There they sat and stood, in various attitudes, while the deepening shadows made their figures ever vaguer and more indistinct, and enjoyed the freest opportunity for unrestricted conversation and interchange of thoughts that all the week afforded.
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1
Vogue
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| n.时髦，时尚；adj.流行的 | |
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revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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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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ghetto
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| n.少数民族聚居区，贫民区 | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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noisome
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| adj.有害的，可厌的 | |
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secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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vigor
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| n.活力，精力，元气 | |
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withers
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| 马肩隆 | |
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alleged
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| a.被指控的，嫌疑的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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civilized
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| a.有教养的，文雅的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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unwilling
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| adj.不情愿的 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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esteems
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| n.尊敬，好评( esteem的名词复数 )v.尊敬( esteem的第三人称单数 )；敬重；认为；以为 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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forth
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ozone
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| n.臭氧，新鲜空气 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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subversive
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hazy
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| adj.有薄雾的，朦胧的；不肯定的，模糊的 | |
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afflicted
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quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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parlor
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| n.店铺，营业室；会客室，客厅 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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delineation
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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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glorified
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| 美其名的，变荣耀的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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37
touching
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| adj.动人的，使人感伤的 | |
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38
calumny
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| n.诽谤，污蔑，中伤 | |
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39
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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40
attachment
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| n.附属物，附件；依恋；依附 | |
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41
sincerity
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| n.真诚，诚意；真实 | |
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42
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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43
foliage
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| n.叶子，树叶，簇叶 | |
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44
gendarme
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| n.宪兵 | |
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45
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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46
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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47
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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48
abode
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| n.住处，住所 | |
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49
sojourn
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| v./n.旅居，寄居；逗留 | |
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50
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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51
turmoil
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| n.骚乱，混乱，动乱 | |
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52
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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53
venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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54
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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55
joyous
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| adj.充满快乐的；令人高兴的 | |
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56
anticipation
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| n.预期，预料，期望 | |
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57
vocation
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| n.职业，行业 | |
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58
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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59
longing
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| n.（for）渴望 | |
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60
counterfeit
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| vt.伪造，仿造；adj.伪造的，假冒的 | |
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61
prospective
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| adj.预期的，未来的，前瞻性的 | |
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62
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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63
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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64
pang
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| n.剧痛，悲痛，苦闷 | |
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65
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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66
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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67
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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68
abound
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| vi.大量存在；(in，with)充满，富于 | |
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69
panorama
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| n.全景，全景画，全景摄影，全景照片[装置] | |
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70
inhaled
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| v.吸入( inhale的过去式和过去分词 ) | |
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71
draughts
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| n. <英>国际跳棋 | |
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72
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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73
reverent
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| adj.恭敬的，虔诚的 | |
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74
obeisance
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| n.鞠躬，敬礼 | |
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75
astounded
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| v.使震惊(astound的过去式和过去分词)；愕然；愕；惊讶 | |
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76
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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77
lackeys
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| n.听差( lackey的名词复数 )；男仆（通常穿制服）；卑躬屈膝的人；被待为奴仆的人 | |
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78
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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79
dint
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| n.由于，靠；凹坑 | |
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80
delicacies
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| n.棘手( delicacy的名词复数 )；精致；精美的食物；周到 | |
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81
regale
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| v.取悦，款待 | |
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82
zest
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| n.乐趣；滋味，风味；兴趣 | |
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83
ambrosia
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| n.神的食物；蜂食 | |
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84
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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85
glamour
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| n.魔力，魅力；vt.迷住 | |
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86
prosaic
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| adj.单调的，无趣的 | |
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87
bustle
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| v.喧扰地忙乱，匆忙，奔忙；n.忙碌；喧闹 | |
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88
brewing
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| n. 酿造, 一次酿造的量 动词brew的现在分词形式 | |
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89
dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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90
benediction
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| n.祝福；恩赐 | |
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91
mien
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| n.风采；态度 | |
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92
surmounting
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| 战胜( surmount的现在分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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93
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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94
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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95
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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96
solicitude
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| n.焦虑 | |
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97
inquiry
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| n.打听，询问，调查，查问 | |
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98
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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99
pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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100
choirs
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| n.教堂的唱诗班( choir的名词复数 )；唱诗队；公开表演的合唱团；（教堂）唱经楼 | |
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101
vociferous
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| adj.喧哗的，大叫大嚷的 | |
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102
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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103
solely
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| adv.仅仅，唯一地 | |
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104
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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105
hymn
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| n.赞美诗，圣歌，颂歌 | |
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106
expressive
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| adj.表现的，表达…的，富于表情的 | |
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107
celestial
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| adj.天体的；天上的 | |
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108
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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109
effulgence
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| n.光辉 | |
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110
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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111
laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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112
porcelain
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| n.瓷；adj.瓷的，瓷制的 | |
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113
embroidered
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| adj．绣花的 | |
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114
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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115
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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116
precept
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| n.戒律；格言 | |
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117
undoubtedly
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| adv.确实地，无疑地 | |
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118
trout
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| n.鳟鱼；鲑鱼(属) | |
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119
consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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120
boded
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| v.预示，预告，预言( bode的过去式和过去分词 )；等待，停留( bide的过去分词 )；居住；（过去式用bided）等待 | |
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121
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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122
dozed
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| v.打盹儿，打瞌睡( doze的过去式和过去分词 ) | |
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123
flickering
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| adj.闪烁的，摇曳的，一闪一闪的 | |
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124
betokened
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| v.预示，表示( betoken的过去式和过去分词 ) | |
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125
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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126
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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127
inauguration
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| n.开幕、就职典礼 | |
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128
mellowness
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| 成熟； 芳醇； 肥沃； 怡然 | |
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129
palatable
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| adj.可口的，美味的；惬意的 | |
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130
fluency
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| n.流畅，雄辩，善辩 | |
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131
levity
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| n.轻率，轻浮，不稳定，多变 | |
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132
lore
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| n.传说；学问，经验，知识 | |
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133
interpretation
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| n.解释，说明，描述；艺术处理 | |
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134
parodied
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| v.滑稽地模仿，拙劣地模仿( parody的过去式和过去分词 ) | |
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135
spouses
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| n.配偶，夫或妻( spouse的名词复数 ) | |
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136
slumber
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| n.睡眠，沉睡状态 | |
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137
slumbered
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| 微睡，睡眠（slumber的过去式与过去分词形式） | |
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138
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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139
repose
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| v.(使)休息；n.安息 | |
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140
somnolent
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| adj.想睡的，催眠的；adv.瞌睡地；昏昏欲睡地；使人瞌睡地 | |
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141
tranquillity
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| n. 平静, 安静 | |
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142
drowsy
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| adj.昏昏欲睡的，令人发困的 | |
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143
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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144
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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145
delightful
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| adj.令人高兴的，使人快乐的 | |
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146
refreshments
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| n.点心,便餐;(会议后的)简单茶点招 待 | |
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147
anecdotes
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| n.掌故，趣闻，轶事( anecdote的名词复数 ) | |
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