Altogether, the mental attitude of the Nordheim Jews toward their needy and mendicant28 co-religionists was very different from that which prevails to-day; at any rate, in America. At present the unfortunates who depend upon the aid of their supposedly sympathetic brethren are considered a nuisance; an unsightly excrescence upon the body social to be abolished by all means, if possible. The 32wretched applicant for relief is rigidly30 scrutinized32 and interrogated33 by lynx-eyed committees until he is made to feel as though he were a criminal on trial for his life. A domiciliary visit is paid to his home by some surly “investigator,” whose efficiency is measured by the number of unfavorable reports he makes. And woe34 betide the miserable35 one whose habitation shows some traces of neatness and gentility, and where some humble ornaments36, relics37, perhaps, of happier days, have been suffered to remain, and have not found their way into the pawnshop. Such a one is at once declared an “undeserving case”; for does not his dwelling38 show that he is still possessed39 of means, and his application is at once summarily and without mercy rejected. But Nordheim knew nothing of such uncharitable charity, such inhuman40 humanity. The disposition there was truly charitable in the kindlier, and hence nobler, sense of the word. Poverty was looked upon as a necessary and inevitable41 feature of human existence, as, indeed, a part of the Divine order of the world; for had not He said in His law, “The poor shall not cease from the midst of the land”?
The unfortunates who had been selected by some mysterious dispensation of Providence42 to bear the hard burden of poverty were the objects 33of real and genuine commiseration43, and every effort was made to alleviate44 their sad condition. And if some of them did occasionally resort to deception45 or petty misrepresentation in order to secure a larger benefaction than would otherwise have fallen to his share, there was no horror-stricken outcry, no show of virtuous46 indignation, such as our high-salaried or amateur charity experts would indulge in; but people merely shook their heads, rather pityingly than otherwise, and would say: “Poor fellow! he has little enough in this world, God knows. No wonder that he tried to get a little more.” Indeed, if the Schnorrer was really a shrewd fellow and his trick a well-devised one, he was far more apt to arouse amusement than resentment47, and would actually profit by his nimble wit. This I saw well illustrated48 shortly after my arrival in Nordheim. One day a Schnorrer presented himself with an expression of utter woe upon his countenance50 before Uncle Koppel, and in heart-breaking accents informed him that he had just received news that he had become an Ovel. “Alas, woe is me,” he wailed52. “My poor, dear wife in Poland is dead! What shall I do without her? Who will care for my poor, unfortunate orphans53? How shall I keep the Shivah for her, as is due to her memory, I 34who have no home and no means?” It need hardly be stated that the sad case of the stricken widower54 aroused the most profound sympathy among the Jews of Nordheim. Uncle Koppel at once placed his house at the disposal of the unfortunate man in order that he might properly observe the seven days of mourning, and most of the members of the congregation offered to attend the mourning services morning and evening. Aunt Caroline looked well after his comfort, provided him with four or five square meals daily and a good bed at night. At the conclusion of the seven days a substantial purse was made up for his benefit and he departed, showering blessings56 upon the heads of all the Nordheim Kehillah, and vowing57 that he would never forget their kindness and their true spirit of brotherliness.
A few weeks later Uncle Koppel had occasion to make a trip on business to R?mhild, a somewhat distant town in the grand duchy of Meiningen. As he never ate dinner when away on these trips, it was customary to keep his dinner for him, and all the household would remain up until his return. It was rather late before he returned, after nine in the evening. As soon as he had strode through the door we all noticed that something unusual had befallen 35him during the day, and that that something had been of an amusing nature. His face was wreathed in smiles and he was silently chuckling58 to himself. We all became, of course, curious to know the cause of his amusement, but none, except Aunt Caroline, ventured to ask. “For goodness’ sake, husband,” said she, “what is the matter? Let us know.” “Give me my meal first, wife,” said Uncle Koppel. “I need strength before I can tell you.” All during the meal Uncle Koppel sat with sides shaking with ill-suppressed laughter, while curiosity and impatience59 consumed us all. At last, his meal concluded and grace recited, Uncle Koppel began his story. “I heard something in R?mhild to-day of our Schnorrer,” said he; “the one who kept Shivah in our house.” “Indeed,” we all vociferated, “what was it?” “I called first on Moses Rosenbaum,” he resumed, “in reference to some cattle that I wished to buy of him; and after we had finished our business, he said to me: ‘By the way, Koppel, there is a very sad case in town at present, and it would be a real Mitzvah for you to help us a little in relieving it.’ ‘What is it,’ said I. ‘A poor man,’ said he, ‘has suddenly received news that his wife died, and he is so destitute that he cannot support his orphans without help, 36or even keep Shivah. We have helped him some and he has been keeping Shivah in my house during the week.’ ‘Aha,’ said I, beginning to smell a rat, ‘this is strange. We had just such a case in Nordheim a few weeks ago. I think I shall go over and see your man.’ We went over to Rosenbaum’s house, and, sure enough, it was the same fellow. The Shivah-keeping business in Nordheim had suited him so well that he was trying it again in another place. When I saw him I said: ‘My friend, I believe I have met you before.’ He looked at me, not in the least abashed60, and said: ‘Oh, yes, in Nordheim, a few weeks ago.’ ‘What do you mean by this brazen-faced fraud,’ I asked, ‘pretending to have lost your wife and swindling people into charitable gifts by pretending to keep Shivah?’ ‘Oh, my good sir,’ said he, with great pretence61 of earnestness, ‘it is no deceit at all. The first time it was a false report. My wife had not died. But this time she is really dead, really indeed; and if you don’t believe me you can go yourself to Pitchichow in Poland, my native town, and convince yourself. You can, indeed.’ We all laughed heartily62 at the fellow’s impudence63, and warning him to be sure that his wife was dead before he sat Shivah for her next time, we bade him begone. 37He went off with great alacrity64, evidently glad that he had fared no worse.”
The gendarmes or rural policemen were the second bane of village life; but while the Schnorrer was looked on with charitable eye, for these latter gentry67 no one had a good word. They were detested68, thoroughly69 and intensely. As a rule they well deserved the detestation in which they were held, for they were pompous70, insufferable individuals, egregiously71 proud and conceited73 because of the little authority they possessed, and over-eager to display their power; in a word, petty tyrants74 of the worst kind. They were equally hated by Jew and Gentile, and were not popular even with the judges and magistrates75, who were often liberal-minded gentlemen, and who knew well the tyrannical disposition of their rustic76 retainers. The multiplicity of laws and regulations in the German statute77 book, particularly those referring to trade and commerce, gave the gendarmes the much-desired opportunity for the display of their power; and as the Jews were the chief element engaged in commercial pursuits, they were also the chief victims of these rustic arbiters78 of weal and woe. To defeat or discomfit79 a gendarme66 38was a highly meritorious80 deed, and all the community rejoiced in concert when one of these potentates81 had been made the victim of some particularly ingenious trick.
An incident which had happened some time previous to my arrival in Nordheim, and which all the community were highly enjoying at the time of my arrival, will illustrate49 this disposition. There lived in Nordheim a poor, half-witted Jew named Meyer, an unfortunate fellow without relatives or home or means of subsistence, who depended for his support on the charitable gifts of the kind-hearted villagers. Despite his mental infirmity, Meyer possessed, as is not seldom the case with the weak-minded, quite a stock of humor; and as he was always cheerful and pleasant, and was continually doing odd and amusing things, “Shoteh Meyerle,” or “Little Meyer the fool,” as he was called, enjoyed considerable popularity. Everybody, rich and poor, high and low, Jew and Gentile, knew him well. Everybody had a friendly greeting for him when met on the road; nobody, not even the most unruly boys, would harm him in any way or permit him to be harmed by others. He had free access to every house, and enjoyed altogether liberties and privileges not possessed by any other member of the community. One day 39it chanced that Shoteh Meyerle determined83, in accordance with his wont84, to visit the adjoining village of Willmars to obtain some gifts. The day was hot, the road was long and dusty, and Meyer soon felt that rest and recuperation would be agreeable. These could not be had on the dusty road, and he, therefore, stepped aside into a field where there was a fine tree, in whose cool shade he sat him down and reposed85. This act, it is true, was illegal, for the agrarian86 regulations of the Bavarian state strictly87 prohibit the stepping upon cultivated fields on the part of others than the proprietors89, or those to whom they give permission. But what recked Meyer for that; he was, in a measure, above the law. He could violate the solemn enactments90 of the code with impunity91, for the light in which he was viewed by the community enabled him to say, like a celebrated American politician of later date, “What’s the Constitution between friends?” Meyer, therefore, sat him down on the cultivated field of Farmer Dietrich without having obtained his formal permission, but without the least fear of consequences. This time, however, he was in error. A new gendarme had recently come to Nordheim, a stranger from a different region, unacquainted with the people and their ways, but with a soul longing92 40to acquire distinction by making some brilliant arrests. His reputation as a surly and churlish fellow had preceded him, and every one had scrupulously93 avoided him and taken particular care not to come into conflict with any of the numerous statutes94 and police regulations; so that hitherto no one had fallen into his clutches, and his ambition for distinction had as yet had no opportunity to be gratified. This particular morning he was walking along the road, meditating95 upon his ill luck (as he considered it), and cursing the people of Nordheim and vicinity for an absurdly law-abiding crowd. What especially grieved him was that no Jew had yet fallen into his hands, for he was a true anti-Semite; and to haul up one of the accursed Semites on some good and heavy charge was incense96 to his soul. While thus marching along the highway and meditating, he beheld97 a man sitting upon a stone in a field, whose appearance clearly indicated that he was not a peasant nor a field laborer98, and who, therefore, had probably no right to be there. It was, of course, our friend Meyer; but our doughty100 gendarme knew him not, and was not aware of the peculiar5 status of immunity101 which he possessed. “Aha!” thought the gendarme, his soul filled with joy at the idea of at last making an arrest. “A 41law-breaker! Probably a wandering apprentice102 (Wandersbursch) or itinerant103 merchant (Handelsman) who does not know that I, the zealous105 and faithful watchman of the law, am in the neighborhood, and who has therefore dared to invade the sacred precincts of the fields! I must approach cautiously lest he see me while still afar, and escape.” Thus thinking, he began cautiously to draw near to the neighborhood of the suspected violator of the law, slinking behind bushes and walls so as not to reveal his presence until he should be in the immediate106 vicinity of his intended victim, when he would pounce107 upon him as the tiger springs upon his prey108.
But, cunning as the gendarme was, Shoteh Meyerle was still more cunning. He had seen the bright uniform and shining musket109 of the pompous champion of the law when they first appeared at the distant turning of the Ostheim chaussée. He at once understood his intention when he saw him first pause and afterward110 slowly advance, seeking cover behind bushes and walls and, with the instinctive111 cunning of the half-witted, he at once resolved to baffle his elaborate plan and to have some sport with his would-be captor. He remained quietly sitting upon his stone, apparently112 in 42entire ignorance of the gendarme’s approach until just before the latter came into too uncomfortable proximity113, when he arose and began to move leisurely114 across the fields in the direction of the Sommerberg, a forest-crowned hill situated115 somewhat to the northeast of the village. At this the gendarme was compelled to show himself. He burst forth116 from his covering of bushes, leaped upon the field and called upon the intruder, as he considered him to be, to stand and submit to arrest. Instead of doing so, Meyer continued to move on at a somewhat more rapid pace. To realize the meaning of this action, one must remember that in Germany a person when called upon by the police is expected at once to stand and give an account of himself, and invariably does so. Only one who has the gravest of reasons for not desiring police attention would dare to attempt to evade117 them when their attention had once been called to him.
Our worthy12 gendarme was now convinced that he had a dangerous criminal to deal with, and his soul thrilled with the hope of making a brilliant arrest; one that would secure him favorable notice from above, rapid promotion118, and perhaps immortality119 in the annals of criminalistic achievement. He shouted to Meyer at 43the top of his voice to halt, breaking at the same time into a run and dashing toward him. But Meyer did not halt. On the contrary, he too began to run, and was soon speeding over hill and dale, hotly pursued by the now thoroughly enraged120 officer.
Who can fitly describe the terrors and the glories of that extraordinary race? Meyer was thin and light and active, possessed of splendid wind and as fleet as a deer. He led the gendarme a merry chase, indeed, over hills and down into valleys, through forests and over brooks121, through corn-fields, meadows, and gardens. But the gendarme was a strong man and game, though rather heavy from overmuch eating and beer-drinking; weighed down with his heavy musket, and sadly out of condition through lack of exercise. Filled with rage and determined to make a prisoner of this extraordinary criminal, he panted and toiled122 on in pursuit, despite weariness and perspiration123. Meyer could easily have distanced him, but had no intention of doing so; and therefore so controlled his pace as to remain always in sight of his pursuer, and not permit the latter to lose hope and give up.
Thus the chase continued until hunter and hunted, having covered more than four miles of country, found themselves at the gates of Mellrichstadt, 44the chief town of the district and the seat of the district court, which at that time, as Meyer well knew, was in session. Here, Meyer pretending to have grown weary, gradually slackened his pace and permitted himself to be seized by his panting and perspiration-bathed pursuer. “Aha, accursed Jew! Aha, thou rascal124!” hoarsely125 exclaimed the latter, as he seized Meyer roughly by the collar, “at last I have thee! Now thou shalt pay bitterly for thy villainy and thy audacity126. I shall drag thee straight to court, and the honorable judges will know well how to deal with an audacious wretch29, such as thou art, and who undoubtedly127 must have committed some great crime or else he would not have thus fled from me.” Meyer vouchsafed128 no answer and offered no resistance, but meekly129 followed the gendarme to the courthouse, which was but a short distance away; although the triumphant officer in his wrath130 at the unprecedented131 chase he had been forced to make, literally dragged him thither133 in most ungentle manner.
The district judge, clad in his silken robes of office, and with his velvet134 cap upon his head, was seated at his elevated desk at the upper end of the court-room, at either side an assessor, when this remarkable135 pair, the 45stout, hot, perspiring136 gendarme, with face red as fire, and the comical, well-known figure of the half-witted Jewish beggar entered the room, the former holding the latter with an iron grasp and with an expression of intense excitement upon his countenance; while the latter was perfectly137 cool and self-possessed, and was smiling all over with an expression of perfect content, as though a run of four miles and apprehension138 by the constabulary were every-day and quite pleasant experiences in his life. An interesting case was going on at the time, and the court-room was crowded with a mixed multitude of peasants, working-men, Jewish merchants, and landed proprietors, among whom the arrival of this singular pair created a lively sensation, especially as the mischievous139 propensities140 of Shoteh Meyerle were well known and curiosity was rife141 as to what he was up to now.
When the gendarme entered the court-room, he at first hesitated for a moment, being undecided as to whether he had the right to appear at once before the judges or not; but the supreme142 judge, who knew Shoteh Meyer perfectly well (as did also the assessors), and was himself consumed by curiosity concerning the meaning of this extraordinary arrest, at once signalled him to advance, which he immediately did. No 46sooner had the gendarme brought his prisoner before the bar than the latter made a deep bow to the court; and, smiling affably at the judges, said in a voice audible all over the room: “Good morning, Herr Gerichtshof! Good morning, my Herren Assessoren! How are you all feeling to-day? I trust you all slept well last night!” This, in a court-room, extremely unusual salutation was accompanied by an extraordinary smirk143 and a comical flourish of the arms, and was greeted by an outburst of hearty144 laughter on the part of the audience; in which the judges joined, a proceeding145 extremely disconcerting to the gendarme, who detected in it a note of friendliness146 to the prisoner, which he could not understand, but which boded147 ill for the success of his charge.
The gendarme was then ordered to tell his story, and gave the facts with which we are already familiar, laying particular stress on his suspicion that the prisoner was guilty of other grave crimes, based on the desperate manner in which he had endeavored to avoid arrest. This story was listened to with evident amusement, which added greatly to the embarrassment149 of the valiant150 captor, who began to feel very cheap, though he knew not why.
Meyer was then called upon for his side of the 47case. “Why, most honored judge and assessors,” said Meyer, with a most engaging smile and ingenuous151 air, “I do not know why I have been arrested, or why the Herr Gendarme is so angry with me. I am only a poor, humble man, and I have never done any one any harm in all my life. I was resting a little in Farmer Dietrich’s field this morning, and afterward I took a little lively run to Mellrichstadt and I saw the Herr Gendarme a few times on the way. Hardly had I reached Mellrichstadt when he fell roughly upon me and dragged me here, and that is all I know.”
“But why were you in Farmer Dietrich’s field?” asked the supreme judge, trying to assume a severe air. “Do you not know that is against the law, and that you make yourself thereby152 liable to severe punishment?” “That may be, your honor,” answered Meyer; “but I did not think I was doing any wrong. All the people hereabouts are very kind to me, and willingly permit me in their fields; and I thought it would be the same this time as always.”
“But why did you run all the long way from Nordheim to Mellrichstadt, and in this hot weather, too?” asked the judge, suppressing by a great effort his amusement.
48“The reason I did that,” said Meyer, with a most innocent expression of face, “was for the benefit of my health. I have been suffering a great deal lately from constipation, and the doctor recommended me exercise in the open air.” This answer was greeted with a shout of laughter from all sides.
“But,” continued the judge, still endeavoring to conduct the inquiry153 in a judicial154 manner, “when you saw the gendarme running after you, you should not have kept on without noticing him. You should have stopped to see what he wanted of you. Why did you not do so?” “I should gladly have done so, your honor,” said Meyer in a tone of perfect frankness, “but I did not have the least idea that he wanted anything of me. I thought that he, too, was probably suffering from constipation, and that the doctor had also recommended him exercise for his health.” This answer literally “brought down the house.” Amidst a storm of merriment, which utterly155 defied the usual restraints of court discipline, the case was dismissed and the crestfallen156 gendarme was overwhelmed with a flood of ironical157 compliments on his zeal104 as an official and his ability as a runner. Shoteh Meyerle was more popular than ever after this incident, but it was many a day before the gendarme could muster158 up courage to look any one in the face.
Reb. Shemayah Perla
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49
O sweet Nordheim! Though thy inhabitants, particularly those who professed160 the ancient faith of Israel, were but few, how numerous, comparatively, were those whose characters for one reason or other were interesting and noteworthy. Let me pass a few of these in review before the eye of the reader before I close this insufficient161 though veracious162 chronicle. Without a doubt the most important and significant of these persons was Reb Shemayah. He was my grandfather, although it was not my privilege to behold163 him in the flesh, for he had passed to the better world some years before my visit to the village. He was a perfect type of the old-time, sincere, loyal, and devout164 German Jew. He was the son of an old family of high repute and standing165, which had been settled in Nordheim for several centuries; and one of his ancestors, whose picture appears in an old village chronicle, had enjoyed the unique distinction of being the only inhabitant who owned a saddle horse. Like all the sons of the better 50class of Jewish families in former generations he received a thorough training in Hebrew and Talmudic studies. At the Yeshibah in Fulda, to which he had been sent to study rabbinic lore166, he attained167 such distinction by the keenness of his intellect and the rapidity of his progress that the venerable rabbi became warmly attached to him, and declared that he alone should be his successor and his son-in-law, the husband of his youngest daughter.
Just as Reb Shemayah was about to attain168 the loftiest pinnacle169 of Jewish ambition in those days, to become a rabbi and to take as his wife the beautiful, dark-eyed daughter of the Fulda Rav, an event occurred which destroyed his hopes in both these regards, but gave occasion for the display of his noble idealism. The Bavarian Government issued a rescript to the effect that in order to wean Jews from the petty forms of trading to which they had hitherto been addicted170, and to induce them to take up agriculture, the law prohibiting Jews from owning land, which had been in force for centuries, was repealed171, and it would henceforth be permitted them to own and cultivate land, the same as all other citizens.
The beneficent intentions of the new law were evident, but the Jews hesitated to take advantage 51of it; indeed, they were loath172 to do so. The centuries of unfamiliarity173 with agriculture were partly to blame for this reluctance174; but then, again, there was also a strong prejudice against the farmer’s vocation, which was considered low and rude and far inferior in social value to that of the merchant or scholar. Reb Shemayah did not share these views. His soul was all aflame with enthusiasm when he heard of the new law which, in his opinion, first put the stamp of real citizenship175 upon the Jew. Not only did he consider agriculture intrinsically ennobling and the only vocation in consonance with true Jewish, Biblical precepts176, but he also held that the landed class are the real foundation of the state, while all others are but floating parasites177. When he saw that his brethren were hesitating, and that none appeared willing to purchase land, he determined to give them a good example and himself became a tiller of the soil. He invested his whole fortune in the purchase of a farm near Nordheim, which he himself began actively178 to cultivate. Thus did Reb Shemayah renounce179 the rabbinical vocation and become a peasant. It was a tremendous sacrifice to make; but what was worse was that he had to renounce his sweet bride too, for the old Fulda rabbi was obstinate180 52and had no liking181 for these new things. “A peasant shall not have my daughter,” he said; and though Reb Shemayah loved sweet Miriam well, he loved Israel better, and for the sake of his ideal he sacrificed a piece of his own heart. Encouraged by Reb Shemayah’s example, many other Jews invested in land and endeavored to learn the art of agriculture; and at present Jewish tillers of the soil are no longer rarities.
In the Nordheim community and the entire surrounding country Reb Shemayah enjoyed the highest possible reputation. He was universally loved, respected, revered182. And right well did he deserve his high repute, for a character of such singular purity, sweetness, and nobility belongs to the rare things of earth. He was profoundly and exceptionally devout, even for those days when piety183 and religious strictness were usual and ordinary in Israel. The Torah, the divine law, he considered God’s most precious gift to mankind, and Israel’s mission he held to be to practice this law and to show its excellence184 to the world; and by lives of utmost virtue185 and beneficence to be mekaddesh Ha-Shem, i.e., to sanctify the name, and to bring honor and glory to Him whose servants were thus righteous and good. He lived up to 53his ideal, and his life thus became one long record of kindly186 words and noble deeds. Jews and Gentiles alike had in him a sincere friend and a trustworthy counsellor, and were equally glad to seek his wise counsel and ready assistance in their hour of need or distress187. The Schnorrers had in him a particularly warm sympathizer, so that, after his death, they lamented188 that Nordheim, although charitable beyond the average, had lost its halo of glory in their eyes. He always believed any tale of woe told him by a suppliant stranger and never wearied of assisting, for the thought of deceit or fraud never entered his guileless mind. The learned wanderer had his especial sympathy, and he would always welcome such a one right royally to his home and listen with kindliest interest to his erudite comments on Biblical or Talmudic passages or new solutions of old difficulties; and after entertaining him with unstinted generosity189, would dismiss him laden190 with blessings in substantial form.
It was not because Reb Shemayah was wealthy that he was able to do all these things, by merely sparing a little from his abundance. On the contrary, he gave thus liberally as a matter of principle, of religious duty, and his charitable gifts often involved great sacrifices 54on his part. During the greater part of his life he lived in rather straitened circumstances, and rigid31 economy was necessarily the strict rule of his household. His entire fortune had gone to the purchase of his Bauerngut; and as he was neither a trained agriculturist nor a keen business man, his finances might have fallen into great disorder191 but for the iron rule he had set up for himself, and from which he never deviated192, never to contract debts which he could not see his way clear to pay. In addition to his ordinary difficulties he met with several misfortunes, which would have sufficed to break down the courage of an ordinary man; but his sublime193 faith enabled him to bear all these trials cheerfully and resignedly, and, like Rabbi Nahum of old, he would repeat whenever any tribulation194 came upon him: “This also is for good.”
A striking illustration of this trait was given after he had been for quite some years actively engaged in his chosen vocation, had found his chosen life partner, and had already a family of several daughters. In the middle of a bitter winter night a fire suddenly broke out in Reb Shemayah’s dwelling; and, quickly assuming dimensions which rendered it impossible to check it, the family were driven forth half-clad into the 55icy night. The house was burned to the ground and hardly anything of its contents was saved, but the barn had escaped, and there Reb Shemayah and his nearly frozen wife and family found refuge. There, too, his wife, Perla by name, who had for some time been expecting the advent195 of a little stranger, gave birth to a beautiful black-eyed boy, the first male child. It was a heartrending conjuncture. His home a mass of smoking ruins in the intense cold of a Bavarian mountain winter, nothing saved but a few quilts and articles of clothing, his family huddled197 together for refuge in a barn, through the chinks of whose wooden walls the chill blasts blew keenly; and most heartrending of all—to see his dear wife forced to undergo, under such circumstances, the pains and dangers of childbirth. It was a situation which would have broken the courage or destroyed the faith of another man. But Reb Shemayah lifted his eyes to heaven, and in all sincerity198 and truth uttered the words: “I thank Thee, O Master of the universe, for Thou art good. With one hand Thou smitest, but with the other Thou healest. Thou hast destroyed my habitation, but Thou hast also fulfilled the prayer of my heart and given me a son.” And, indeed, the terror and the suffering were soon over. Kind 56Jewish neighbors hastened to open their homes to the afflicted199 family. Neither mother nor child was any the worse for the harsh exposure, and the black-eyed boy became subsequently the Uncle Koppel, whose hospitality I enjoyed. If anything in the whole incident distressed200 Reb Shemayah keenly, it was the necessity of accepting, if even temporarily, the assistance of others. Himself ever ready to assist the needy, he entertained an intense aversion to receiving himself such assistance.
Though Reb Shemayah was, as we have seen, an ethically202 noble and exalted203 character, he was by no means gloomy or austere204. On the contrary, he was natural and unaffected in his ways, accessible to every one, dearly fond of a joke, and a capital story-teller. Despite his readiness to accept as true tales of distress, he was, nevertheless, an excellent psychologist, and had no difficulty in thoroughly reading the characters and motives205 of those with whom he was thrown into contact. This ability once enabled him to baffle an attempt which was made to victimize and blackmail206 him, and to turn it into a humorous triumph for him.
Nordheim, as regards the majority of its inhabitants, was an intensely Catholic village. The feasts and fasts of the church were celebrated 57there with great pomp and unction, and the numerous religious processions were particularly solemn and, according to rural standards, magnificent. In these the Jewish inhabitants, of course, took no part, and, indeed, usually remained secluded207 in their houses during their continuance. For this there were several reasons. The Jews being, from the Catholic standpoint, heretics and unbelievers, were eo ipso excluded from participation208 in these Christian209 solemnities; and their presence in the streets on such occasions was apt, even in these more tolerant times, to rouse the slumbering210 embers of religious animosity and bigotry211. Besides, the Jews themselves, warm adherents212 of their own monotheistic creed213, would rather have suffered martyrdom than to have participated in practices which they looked upon as closely akin51 to idolatrous.
Shortly after Reb Shemayah had become a Nordheim peasant and citizen, the village priest who happened at the time to be presiding over the spiritual affairs of the community conceived what appeared to him a most brilliant idea, by means of which he believed he could press a substantial contribution out of the learned and pious214 new Jewish householder. A great holiday of the church was approaching—the indulgent 58reader will kindly excuse the author for his ignorance of Catholic theology, which prevents him from specifically stating which one it was—of the celebration of which a particularly great and splendid procession was the leading feature. In this procession substantially all the Gentile villagers took part, and at its head a splendid effigy215 of the crucified one was borne. The office of carrying the image was performed by a citizen especially selected by the priest and burgomaster conjointly with the council; and to be chosen for this duty was deemed a high honor, and was eagerly coveted216 by the good Christian burghers of Nordheim. Our priest’s idea was as follows: The honor of carrying the image should be bestowed217, with flattering words and honeyed compliments, upon Reb Shemayah as a prominent and universally respected citizen of the village. Of course the cunning ecclesiastic219 did not seriously mean that Reb Shemayah should actually perform the office, for it was entirely out of the question that any Jew, however worthy, should actually take a leading part in the solemn ceremonies of the church; but our worthy theologian knew well that the aversion of the Jews to participating in such observances was even greater than the disinclination of the Christians220 to permit them so to do, and 59he had no fear that Reb Shemayah would, under any circumstances, consent. What he imagined would happen was that Reb Shemayah, on being informed of his selection for the honorable task of image-bearer, would decline the honor on the ground that his religion did not permit him to participate in such functions; and when he would be further informed that it was not possible for a citizen to refuse an honor to which he had been duly appointed by the constituted authorities, would beg and implore221 to be let off, and would finally offer a good round sum to be released. This sum, after various difficulties and objections, would be graciously accepted as a mark of special favor, and thus the little comedy would find a pleasant and profitable end. Filled with this splendid idea for “spoiling the Egyptians” this time in the form of a Hebrew, the priest hastened to the burgomaster and confided222 his plan to him. That worthy, also, not at all averse223 to having a little innocent sport and gaining some filthy224 lucre225 from the unbelieving Jew, at once gave the plan his most hearty approval, and it was resolved to put it forthwith into execution. Accordingly Reb Shemayah was astounded226 that evening, when sitting in his room resting after the labors227 of the day, to hear first a resounding228 60knock with the old-fashioned knocker on his front door and afterward from the lips of his Perla, who had gone to answer the summons, and who returned with an expression of amazement229 not unmingled with anxiety upon her face, the words, “The priest and the burgomaster are here and desire to see you.”
Reb Shemayah at once felt that this visit betokened230 something unusual. He had often met and conversed231 with the priest and the burgomaster, singly and together; the one and the other had also been casually232 within his four walls, but neither had ever visited him formally, and this special visit by the two leading men of the village together he knew must have some particular and unusual reason. He at once determined to reflect ripely on whatever proposition they should make him, and to act upon it in accordance with his best judgment233 and wisdom. He rose and received them with great politeness; and after they had seated themselves, in accordance with his request, he inquired to what he owed the distinguished honor of their visit. The priest, in view of the deference234 due to his holy calling, acted as spokesman and explained the mission which had brought them thither.
“We have come, dear Reb Shemayah,” he said, “as a deputation from the church and secular236 61community of Nordheim, to show you how free from prejudice or bigotry our village is, and in particular how greatly we love and honor you. You know, of course, that it is a fixed237 rule with us never to confer any of the honors connected with the rites238 and ceremonies of our holy church upon any one but a true believer, in full communion with and good standing in the church; but so greatly do we love and esteem239 you that we have resolved for your sake to depart from this time-honored and otherwise invariable rule, and to honor you as greatly as we would the best of our true Christian burghers. We have therefore come as a delegation240 to inform you that you have been selected for the high and solemn office of bearing the Holy Image at the great procession of ——mas next, and at the same time to congratulate you upon this rare honor, which has never yet been attained by any Jew.” Reb Shemayah listened to this smooth speech with external calmness, but with the most violent internal agitation241. The priest had understood well his true feelings. His very blood ran cold at the thought of the proffered242 honor(?). What! he, the scion243 of a long line of martyrs244 who had died at the stake rather than prove recreant245 to the command thundered forth amid Sinai’s flames, “Thou shalt not 62make unto thyself any graven image, or any likeness246 of anything which is in the heaven above, or in the earth beneath, or in the waters beneath the earth; thou shalt not bow down to them nor worship them”; from whose dying lips had issued the cry, “Hear, O Israel, the Lord our God, the Lord is One”—he should march in the procession of an alien cult88 and himself bear an image for the idolatrous adoration247 of the multitude! He felt his very soul sicken at the thought. But his keen mind and his shrewd, intuitive perception of the fitness of things helped him out of his difficulty. He missed the note of sincerity in the priest’s smooth words; he noticed that neither his demeanor248 nor that of his companion, the burgomaster, was exactly such as is characteristic of persons desiring to confer honor upon another; besides, he knew full well how utterly contrary to all Catholic rule and precedent132 it was to permit heretics to participate in church ceremonials, and he could not conceive that an exception should be made for him, and in a flash the whole devious249 machinations were revealed to him, and he realized that it was only a cunningly thought-out plot to extort250 money from him as the price of exemption251. He resolved to baffle the ingenious scheme with equal ingenuity252, and to give the 63plotters no opportunity to narrate253 later on, with vociferous254 hilarity255, how shrewdly they had victimized and blackmailed256 the Jew. His first step was to express his sense of unworthiness of the proffered honor. “I feel greatly honored, indeed,” he said, “by this proof of the esteem in which my fellow-burghers hold me; but how can I accept such a distinction? I am only a young citizen. There are others, older and better known than I; besides I am not even of your faith. I am a Jew whom you deem an unbeliever; and how, then, can I aspire257 to an honor which should be conferred only upon a true and undoubted co-religionist of your own?”
“We have considered these things well, Reb Shemayah,” said the priest; “and you need not hesitate to accept the honor on account of them. If we esteem you so much that we are willing to overlook them, surely you need not be troubled on that score at all.”
“But surely you know,” said Reb Shemayah, “that my religion also forbids me to take part in such ceremonies. Judaism teaches me that the fundamental ideas which you solemnly proclaim by your processions and other such observances are not true; and I may not lend my countenance to them by participating personally in services held in recognition and 64affirmation of them. It is not lawful258 for me, as a Jew, to adore an image, or to assist in its adoration by others. I am sorry; but, while appreciating, indeed, the high honor you would bestow218 upon me, I feel that I must decline it as not suitable to one of my faith.”
“My dear Reb Shemayah,” said the priest in a somewhat harsher manner, while the burgomaster sustained him with a threatening shake of the head, “I am sorry to hear you speak thus. Permit me to say that your words are displeasing259, not to say offensive. To decline on such grounds the distinguished honor offered you is to scoff260 at our holy faith; is, indeed, to insult our entire Christian community here in Nordheim. Furthermore, let me remind you that it is a matter of civic261 obligation, and that it is not feasible for a citizen to decline the honors or refuse the functions which the community may see fit to confer upon him. If such were permitted, our civic honors might go begging and all authority would fall into contempt. You have been selected, as an honored citizen, to take a leading part in a great public ceremony, and it is expected that as a loyal burgher you will overlook your religious scruples262 and perform your public duty. Both as a Jew, who needs to live in peace with the inhabitants of 65other faiths, and as a true citizen of this community, we expect, nay263 we insist, that you will at once declare your willingness to perform the duty assigned to you by the constituted authorities of the community.”
These words made a deep and evident impression upon Reb Shemayah. He was visibly agitated264. The choice the priest had given him was a hard one. Either recreancy265 to his so ardently266 loved faith, or the disfavor of his fellow-townsmen, and perhaps punishment as a scoffer267 at the established religion, or a contumacious268 rejector of civic honors.
The priest and burgomaster gazed at him with triumphant eyes, thinking in their hearts that now they had the Jew on his knees, and that presently he would be begging and pleading for mercy, and offering to do anything or give any amount if only they would release him from the dreaded269 and abhorred270 “honor.” The priest was already considering the amount he should ask as the condition of release; and the burgomaster, foreseeing that the unselfish (?) disciple271 of other-worldliness would want the lion’s share, was resolving in his mind that he would insist on a fair and equitable272 division of the spoils, share and share alike. But Reb Shemayah had prepared a little surprise for them.
66“Your reverence273,” he said when the priest had concluded his remarks, “I beg your pardon for my hasty words, uttered without a true comprehension of the importance of the privilege bestowed upon me. Your lucid274 explanation has fully17 convinced me that I was in the wrong. I see now that it is my duty as a good citizen to accept with gratitude275 any duty which the community may assign to me, even if it does not agree with my religion. I accept, therefore, the honor you have conferred upon me, and I desire you to express my thanks to the worthy councilmen for the high privilege which I have received at their hands.”
It was the turn now of the priest and the burgomaster to be agitated. They could hardly believe their ears. Reb Shemayah, the Jew, the heretic, to be the leading figure in the great——mas procession! The thought was horrifying276. They realized that their brilliant plan had failed, that the Jew had triumphed, that they had gotten themselves into a pretty pickle277 out of which they would have vast trouble to extricate278 themselves; for, of course, Reb Shemayah had not been really invited by the councilmen, and the matter had never been even broached279 to them by the cunning schemers. They were beaten, disconcerted, crushed. 67Worst of all, they had to dissemble, to pretend that they were delighted.
“Do I understand you, then, Reb Shemayah,” said the priest, suppressing by a great effort his discomfiture280, and forcing his countenance to assume a pleased expression, “you are willing to accept the honor and will bear the image at the procession?” “Yes, your reverence,” answered Reb Shemayah. “Your eloquence281 has convinced me and induced me to do so.”
“Such being the case,” answered the priest, “we may consider the matter settled and will now bid you good-by.” The priest and burgomaster thereupon took their departure. When they were gone, the members of Reb Shemayah’s household, who had heard with amazement, not unmixed with horror, his declaration of willingness to bear the image, besieged282 him with questions as to how it was possible for him to think of such a thing. But Reb Shemayah only smiled and answered not a word. In the meanwhile the priest and the burgomaster had a heated and angry discussion. Each blamed the other for the extremely embarrassing position in which they were placed; but the priest smarted most under the reproaches of his colleague in iniquity283, for the fact was indisputable that the plot had originated with him, and it was particularly 68mortifying to him, as a man of presumably superior wisdom, to have committed such an egregious72 blunder, and to be in danger of ignominious284 exposure. The upshot of their debate was that Reb Shemayah must be induced to change his mind and withdraw his acceptance of the impossible honor which they had tendered him, and that knowledge of their scheme, and the manner in which it had been frustrated285, must be kept from the councilmen and the people in general.
But who should undertake the difficult and unpleasant task of undeceiving Reb Shemayah, a task which, they clearly foresaw, would involve confession286 of their guilty purpose and practically throwing themselves on the mercy of the Jew, whom they had deliberately287 plotted to torture and plunder288, and who had so cleverly turned the tables upon them? Each desired the other to undertake the disagreeable mission; but finally the burgomaster yielded to the urgent pleadings of the humiliated289 cleric and consented to visit Reb Shemayah and endeavor to alter his unexpected resolution. Accordingly at a very early hour the following morning—the burgomaster called intentionally290 so early in order to forestall291 any attempt of Reb Shemayah to disseminate292 the news of the distinction he had received—the burgomaster appeared again in Reb Shemayah’s 69dwelling. Our friend was not in the least surprised to see the burgomaster; in fact, he had expected that either he or the priest would appear, but expressed, as in duty bound, great astonishment293 at his early visit.
“To what do I owe the honor of this very early call, good friend burgomaster?” he said, with voice and countenance expressive294 of surprise. “Is there any other service, perhaps, which the community requires of me?”
“No, good friend Shemayah,” said the burgomaster, with halting voice and embarrassed manner; for, in good truth, he felt very cheap indeed. “In fact, I have come to tell you that his reverence, the priest, and I discussed the matter of your acting295 as image-bearer on our way back from your house last evening, and we came to the conclusion that we had not given enough consideration to your Jewish prejudices; and that we really ought not to insist on your performing an act which is against your conscience. I have, therefore, come to tell you that you are released from the function for which we had selected you, and that you need not act as image-bearer.”
“Aha,” thought Reb Shemayah, “so this is the direction from which the wind blows! Well, you shall not get off so easy. You and your 70reverend companion must first be taught a little lesson of consideration for the feelings of others, and be discouraged from similar financial ventures in the future.” Then he spoke235 aloud and in a tone of the utmost courtesy and deference to the burgomaster. “I thank you, most worthy burgomaster, for the delicacy296 and consideration for my conscientious297 scruples which your words display, and which are no doubt felt also by his reverence, the priest. But I have also reflected well on the matter, and I shall ask no special privilege as a Jew. As his reverence so well explained last night, it is a matter of civic obligation; and I do not wish, as a Jew, to shirk any civic duty, or to have it said that my co-religionists are unwilling298 to perform any task which the state imposes upon them. I do not ask, therefore, for any exemption, but shall cheerfully perform the task assigned me, and appreciate greatly the honor which I have received in being selected for such a function.”
The face of our worthy burgomaster was a sight to behold during the delivery of these words, and his feelings would beggar description. He was a picture of limp despair, of utter dismay and dejection. He saw clearly that there was no other escape from the predicament than to make a clean breast of it, which he accordingly 71resolved to do. It is unnecessary to enter here into all the details of conversation, to repeat the faltering299 words of the confused and embarrassed burgomaster, and the indignant outbursts of virtuous wrath on the part of Reb Shemayah. Suffice it to say, that the burgomaster made an abject300 confession of the whole despicable plot, and begged Reb Shemayah to have consideration with him and his companion in guilt148 and not bring disgrace on them both; which Reb Shemayah, after his first outburst of wrath had subsided301, consented to do, but only on condition that the priest, as the instigator302 of the plot, should visit him and personally ask his pardon.
Both conspirators303 were glad enough to settle the affair in this way. The priest appeared before Reb Shemayah the following evening with an humble apology, which the latter accepted, but not until he had read the abashed cleric a good lesson on the moral aspects of the priestly vocation, and on the duty of respecting the feelings and scruples of those who do not think as we do. Nothing ever became officially known of the episode, but the facts leaked out somehow, as facts of this kind have a way of doing, and became the common talk of the village for a considerable time. The incident caused Reb Shemayah to be looked upon in a somewhat 72different light than hitherto. He had previously304 enjoyed the reputation of rectitude and piety; after this he acquired a name for shrewdness and wit, so that the phrases, “shrewd as Reb Shemayah,” “sharp as Reb Shemayah” vied in popularity in Nordheimer speech with the other phrases, “good as Reb Shemayah” and “pious as Reb Shemayah.”
And thus this good and noble man lived his allotted305 tale of years in his rustic home, respected and loved; yes, revered by all. As the French king said, “L’Etat, c’est moi,” so Reb Shemayah could have said had he been egotistical enough to have thought of such a thing, “The Nordheim Kehillah; I am it.” He was the one dominant306, overshadowing figure in the whole Nordheim community; so that Nordheim became known as the place where Reb Shemayah lived. And Nordheim people, when away from home and stating whence they came, would often hear in comment the words, “Oh, that is where Reb Shemayah lives.” Some of the less appreciative307 members of the congregation resented slightly this pre?minence, which was shared by no one except Reb Shemayah’s excellent wife, Perla. Indeed, the story-teller of the congregation, who was also the communal308 wag and humorist, suggested that as Reb Shemayah 73was equivalent to the whole Kehillah, the text of the Yekum Purkan prayer, in which the blessings of heaven are implored309 on Sabbath mornings for the congregation, should be altered so as to restrict the benediction310 to Reb Shemayah and his worthy spouse311. He actually proposed a new wording with that purpose in view, which, as it is not devoid312 of a certain wit and may be interesting to those acquainted with the synagogue ritual, I shall not refrain from giving in this place.
Yekum purkan min Shemaya
Für die Perla und Reb Shemayah
In Nordheim vor der Rh?n,
Ve-Nomar Omain.
Translated, this composition, a mixtum compositum of Chaldaic and Jewish-German, runs thus:
For Perla and Reb Shemayah,
In Nordheim before the Rh?n,
And let us say, Amen.
But these rebellious314 murmurings did not dim even in the slightest degree the brilliant radiance of Reb Shemayah’s reputation for learning, piety, and benevolence315. Ably seconded by his beloved Perla, who was on her part also a model of olden Jewish wifely virtues316, God-fearing, 74modest, hard working, and tenderhearted, and who suffered from lack of recognition solely317 through being eclipsed by the incomparable and exceptional merit of her husband, he maintained an ideal home in which the traditional principles of patriarchal authority and filial devotion, of strictness tempered by gentleness and love, and of constant inculcation of lofty ethical201 precepts were undeviatingly maintained. And when this gentle and truly pious pair were laid away to rest—as they were within a few brief days of each other—in the little Eternal House in Willmars on the other side of the hill, tears flowed from the eyes of the many hundreds who had followed them to their last resting-place; and all felt that the words of the rabbis in the Talmud were but too true: “When the truly righteous are departed from a place, gone is its glory, gone its radiance, gone its splendor318.”
Yes, Reb Shemayah was the crowning glory of Nordheim’s history, his life-time the golden age in the pages of its annals. And therefore we shall glance but briefly319 at some of the other whimsical or touching320 figures that lived and moved and had their being within its ancient walls. There was old Eliezer, who was always praying, because he thought it a sinful misuse321 75of human speech to apply it to any other use than to the worship of the Maker322. He always restricted his worldly remarks to the briefest possible compass, and was never known to grow angry at any one except on one occasion. Then it was the writer’s sainted mother, at the time a little girl of a lively and humorous disposition, who had the misfortune to arouse his ire, and even to receive a slap from his holy hand. That happened in this wise. Eliezer had no sons, but two daughters who bore the appellations323 respectively of Simchah and Glueck, the signification whereof in the English idiom is “joy” and “good fortune.” These two daughters, contrary to the usual lot of the Jewish maidens324 of Nordheim, remained unmarried for a long time, so that at last they entered into that state most hateful even to-day in our age of “bachelor girls,” but doubly hateful then, old maidenhood325. Finally Simchah succeeded in becoming betrothed326 to a very worthy man. Eliezer was overjoyed; but Glueck, although outwardly joyous327, was, naturally enough, more than a little jealous and displeased328. At this juncture196 mother, peace to her soul, chanced to meet old Eliezer when returning from the synagogue, where the happy event had been announced and the young couple duly blessed and, 76yielding to a momentary329 mischievous impulse, accosted330 him thus: “Mazzol tov, Eliezer! I suppose your Glueck must have a great Simchah that your Simchah has such a Glueck.” The joke was good; but Eliezer did not appreciate humor, and a slap was the reward of this humorous effort. Eliezer not only spoke little at any time, but on Sabbath he eschewed331 the vulgar vernacular332 altogether and would only speak Hebrew, which language he alone considered suitable, as the holy tongue for the holy day. But as he was anything but a Hebrew scholar, the results of his efforts at restoring to colloquial333 use the idiom of ancient Canaan I will leave to the imagination of the reader.
Then there was Asher, the Chazan, who was not really the Chazan or official precentor of the synagogue, but a hard-working merchant in a small way, who supported himself and his family by untiring and unceasing labor99 and industry, but who was called Chazan because of his remarkable knowledge of the traditional melodies of the German-Jewish ritual. These melodies he could chant with much skill and a pleasant voice; and his rendition of the services was so well liked by the members of the congregation that they did not hesitate to say that Asher 77“was a better Chazan than the Chazan.” Asher was a pleasant and friendly individual altogether; but if one wished to gain his particular and undying gratitude, there was no better way of doing so than by communicating to him some new niggun or Hebrew melody. It was my good fortune to communicate to him some of the more modern synagogue chants which I had heard in America, and which he, in his isolated334 village life, had never had occasion to hear; and I do not doubt but he remembers me gratefully to this day. Asher and his two brothers were Cohanim—that is to say, of Aaronitic or priestly descent. As such it was their prerogative335, and that of their sons, to pronounce the threefold benediction over the congregation on holidays; and it was touching, indeed, to listen to their solemn and melodious336 rendition of the ancient chant, and to notice the dignity and earnestness with which they prepared to perform their traditional function. To gaze at them while chanting the benediction was not permitted.
Then there was Isaac, the Schlemihl, a well-meaning, earnest struggler, but a perfect type of the Schlemihl or Jewish ne’er-do-well, upon whose undertakings337 no blessing55 ever seemed to descend338. He worked harder, probably, than any three other members of the Kehillah; but in his 78hands the fairest projects seemed to receive a blight339, and the most promising340 business ventures turned to wormwood and ashes, to apples of Sodom and grapes of bitterness. But the Schlemihl, perfectly useless though he was to himself and his family, had one very evident purpose in the scheme of life, namely, to open the hearts of his brethren to impulses of kindness and benevolence. They certainly acted toward him in the most sympathetic and brotherly manner, and permitted neither him nor his family to suffer. At the time of my arrival in Nordheim, Isaac had just managed, through one of his usual transactions, to lose all he had, and to have his house, which he had received as part of the dowry of his wife, seized in satisfaction of his debts. But the Nordheim Kehillah, assisted by some benevolent341 friends from other places, paid off his debts, redeemed342 the house, and furnished him with a certain amount of capital with which to begin life anew. For safety’s sake the Kehillah retained the title in the house; for, as Uncle Koppel said to me in confidence, “We might otherwise have to buy the house every year.”
A peculiarly interesting character was David the horse-dealer, a jovial343, hale fellow, handsome too, and tall and strong as a lion, a very 79“mighty man in Israel.” He was a stanch344 friend and reliable, and could be depended upon to go through thick and thin for one who had once gained his friendship. But David had one weakness, not unnatural345, perhaps, in those of his vocation. He knew no scruples of conscience in regard to transactions in horseflesh; and some of his achievements in that line had been, if report spoke truly, to say the least, extremely venturesome. Thus he was credited with having once sold a Prussian major who prided himself on his expert knowledge of the equine species, a horse with only three hoofs346. The manner in which David was said to have done the trick was as follows: The deal took place in midwinter, when the ground was covered with snow to the depth of a foot or more. The horse was a fine animal, coal black and of handsome form, except that the left front hoof347 was lacking. David led the horse out of the stable; and as it stood in the deep snow before the Prussian major, who was critically examining it through his eyeglasses, the absence of the hoof was not noticeable. He then put it through its paces, cracking his whip furiously, so that the horse leaped and dashed in a most fiery348 manner, and the absence of the hoof was again not noticeable. The major was charmed 80with the fire and grace of the animal, bought and paid for it at once, and ordered it to be sent to his quarters. It is said that the major was furious later, not so much on account of the money loss, but because he, the expert, had been so neatly349 duped, and because he had no legal remedy against David. Had David put a false hoof in place of the lacking member, he would have been liable to a heavy penalty for fraud; but he had not done so, and had made no false representation. And therefore the major not only had no case against him, but could not even demand the cancellation350 of the sale. Thus the story for whose veracity351 I will not guarantee. But, however weak David’s conscience may have been in matters of horsetrading, his conduct otherwise merited no reproach and he was well liked.
Many were the estimable and lovable characters in Nordheim’s Kehillah, and I cannot attempt to describe or even mention them all. Of Uncle Koppel and Aunt Caroline I have already spoken. Uncle Koppel was a typical Jewish Baal-Ha-Bayith, or householder, a business man of probity352, whose word was as good as his bond, a faithful worshipper at the altar of Israel’s God, and a worthy upholder, by character, if not by learning, of the reputation 81of Reb Shemayah, his father. Aunt Caroline was a true mother in Israel, loyal, conscientious, and devout. Their able sons and charming dark-eyed daughters were imbued353 with their spirit, and together they formed an ideal household. Nor must I forget Aunt Gella, the only other child of Reb Shemayah who had remained in the native village, a woman of noble parts, who, had her lot been cast somewhere else in the great world, might have played an important part in history. Her noble brow, which emerged so modestly from the recesses354 of her Scheitel and her mild and clear blue eyes, showed her the possessor of a strong and well-developed intellect; and her wise and well-considered conversation showed that the reality corresponded to the indications. Her heart was as warm and good and her spirit as firm and courageous355 as her mind was keen and clear; and she was, so to speak, the combined oracle356 and Lady Bountiful of the village. Was any female or, for that matter, any male villager in trouble, in want of counsel or help, she or he would direct her or his steps to the neat cottage in the Long Street where dwelt Aunt Gella, and there would find counsel or comfort, or whatever help was required. A plague of dysentery came once upon the village, and then it was 82that Aunt Gella showed herself the veritable angel of help. While it continued she hardly ate or drank or slept or changed her clothes. She worked with tireless energy at her mission of mercy, going from house to house among the afflicted ones, bringing the right medicine to one, the right food to the other, and money to the third. Dear Aunt Gella: methinks I see her sweet, mild face now, and hear the words of blessing with which peasant and Jew mentioned her name. And besides those whom I have mentioned, there were dozens of householders in which piety, probity, and loving kindness were the constantly practised rule of life.
Yes, Nordheim, I loved thee well, and I love thy memory. I loved thee for thy simplicity357, for thy natural goodness, for the true and unpretentious way in which thou didst lay stress upon that which is pure and noble, and didst reject that which is base and vile82 in human life; for the picture which thou didst show me of the beautifying and sanctifying effect of a simple, sincere, and honest Judaism, simply and sincerely lived. Thou wast one of the forces which did lead me to love and uphold the Torah, and to cleave358 to the faith which my and thy ancestors received at Sinai from Sinai’s God.
83Oh, that this tale of thee might work likewise upon the hearts of others like me, children of an unbelieving and irreverent age, and stir them to love for Israel’s God and devotion to Israel’s sacred heritage!
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suppliant
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entirely
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axiomatic
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peculiar
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vocation
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disposition
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humane
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| adj.人道的，富有同情心的 | |
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10
applicant
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| n.申请人，求职者，请求者 | |
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11
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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12
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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13
craved
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| 渴望，热望( crave的过去式 )； 恳求，请求 | |
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14
lodging
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| n.寄宿，住所；(大学生的)校外宿舍 | |
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15
corruption
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| n.腐败，堕落，贪污 | |
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16
rotation
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| n.旋转；循环，轮流 | |
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17
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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18
predilection
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| n.偏好 | |
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19
destitute
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| adj.缺乏的；穷困的 | |
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20
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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21
mien
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| n.风采；态度 | |
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22
celebrated
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|
| adj.有名的，声誉卓著的 | |
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23
literally
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| adv.照字面意义，逐字地；确实 | |
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24
precept
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| n.戒律；格言 | |
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25
sages
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|
| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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26
distinguished
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|
| adj.卓越的，杰出的，著名的 | |
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27
needy
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|
| adj.贫穷的，贫困的，生活艰苦的 | |
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28
mendicant
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|
| n.乞丐；adj.行乞的 | |
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29
wretch
|
|
| n.可怜的人，不幸的人；卑鄙的人 | |
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30
rigidly
|
|
| adv.刻板地，僵化地 | |
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31
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
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32
scrutinized
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|
| v.仔细检查，详审( scrutinize的过去式和过去分词 ) | |
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33
interrogated
|
|
| v.询问( interrogate的过去式和过去分词 )；审问；（在计算机或其他机器上）查询 | |
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34
woe
|
|
| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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35
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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36
ornaments
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|
| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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37
relics
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|
| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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38
dwelling
|
|
| n.住宅，住所，寓所 | |
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39
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
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40
inhuman
|
|
| adj.残忍的，不人道的，无人性的 | |
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41
inevitable
|
|
| adj.不可避免的，必然发生的 | |
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42
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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43
commiseration
|
|
| n.怜悯，同情 | |
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44
alleviate
|
|
| v.减轻，缓和，缓解(痛苦等) | |
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45
deception
|
|
| n.欺骗，欺诈；骗局，诡计 | |
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46
virtuous
|
|
| adj.有品德的，善良的，贞洁的，有效力的 | |
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47
resentment
|
|
| n.怨愤，忿恨 | |
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48
illustrated
|
|
| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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49
illustrate
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|
| v.举例说明，阐明；图解，加插图 | |
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50
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
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51
akin
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|
| adj.同族的，类似的 | |
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52
wailed
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|
| v.哭叫，哀号( wail的过去式和过去分词 ) | |
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53
orphans
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| 孤儿( orphan的名词复数 ) | |
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54
widower
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|
| n.鳏夫 | |
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55
blessing
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|
| n.祈神赐福；祷告；祝福，祝愿 | |
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56
blessings
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|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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57
vowing
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|
| 起誓，发誓（vow的现在分词形式） | |
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58
chuckling
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|
| 轻声地笑( chuckle的现在分词 ) | |
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59
impatience
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|
| n.不耐烦，急躁 | |
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60
abashed
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|
| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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61
pretence
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|
| n.假装，作假；借口，口实；虚伪；虚饰 | |
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62
heartily
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|
| adv.衷心地，诚恳地，十分，很 | |
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63
impudence
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|
| n.厚颜无耻；冒失；无礼 | |
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64
alacrity
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|
| n.敏捷，轻快，乐意 | |
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65
gendarmes
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|
| n.宪兵，警官( gendarme的名词复数 ) | |
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66
gendarme
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| n.宪兵 | |
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67
gentry
|
|
| n.绅士阶级，上层阶级 | |
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68
detested
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|
| v.憎恶，嫌恶，痛恨( detest的过去式和过去分词 ) | |
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69
thoroughly
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|
| adv.完全地，彻底地，十足地 | |
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70
pompous
|
|
| adj.傲慢的，自大的；夸大的；豪华的 | |
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71
egregiously
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|
| adv.过份地，卓越地 | |
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72
egregious
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|
| adj.非常的，过分的 | |
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73
conceited
|
|
| adj.自负的，骄傲自满的 | |
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74
tyrants
|
|
| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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75
magistrates
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|
| 地方法官，治安官( magistrate的名词复数 ) | |
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76
rustic
|
|
| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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77
statute
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|
| n.成文法，法令，法规；章程，规则，条例 | |
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78
arbiters
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|
| 仲裁人，裁决者( arbiter的名词复数 ) | |
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79
discomfit
|
|
| v.使困惑，使尴尬 | |
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80
meritorious
|
|
| adj.值得赞赏的 | |
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81
potentates
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|
| n.君主，统治者( potentate的名词复数 )；有权势的人 | |
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82
vile
|
|
| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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83
determined
|
|
| adj.坚定的；有决心的 | |
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84
wont
|
|
| adj.习惯于；v.习惯；n.习惯 | |
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85
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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86
agrarian
|
|
| adj.土地的，农村的，农业的 | |
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87
strictly
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|
| adv.严厉地，严格地；严密地 | |
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88
cult
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|
| n.异教，邪教；时尚，狂热的崇拜 | |
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89
proprietors
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|
| n.所有人，业主( proprietor的名词复数 ) | |
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90
enactments
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|
| n.演出( enactment的名词复数 )；展现；规定；通过 | |
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91
impunity
|
|
| n.(惩罚、损失、伤害等的)免除 | |
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92
longing
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| n.（for）渴望 | |
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93
scrupulously
|
|
| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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94
statutes
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|
| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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95
meditating
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| a.沉思的，冥想的 | |
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96
incense
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|
| v.激怒；n.香，焚香时的烟，香气 | |
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97
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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98
laborer
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|
| n.劳动者，劳工 | |
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99
labor
|
|
| 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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100
doughty
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|
| adj.勇猛的，坚强的 | |
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101
immunity
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|
| n.优惠；免除；豁免，豁免权 | |
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102
apprentice
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| n.学徒，徒弟 | |
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103
itinerant
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|
| adj.巡回的；流动的 | |
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104
zeal
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|
| n.热心，热情，热忱 | |
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105
zealous
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|
| adj.狂热的，热心的 | |
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106
immediate
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|
| adj.立即的；直接的，最接近的；紧靠的 | |
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107
pounce
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| n.猛扑；v.猛扑，突然袭击，欣然同意 | |
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108
prey
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|
| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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109
musket
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| n.滑膛枪 | |
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110
afterward
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|
| adv.后来；以后 | |
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111
instinctive
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|
| adj.(出于)本能的；直觉的；(出于)天性的 | |
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112
apparently
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| adv.显然地；表面上，似乎 | |
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113
proximity
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| n.接近，邻近 | |
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114
leisurely
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| adj.悠闲的；从容的，慢慢的 | |
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115
situated
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|
| adj.坐落在...的，处于某种境地的 | |
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116
forth
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| adv.向前；向外，往外 | |
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117
evade
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| vt.逃避，回避；避开，躲避 | |
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118
promotion
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| n.提升，晋级；促销，宣传 | |
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119
immortality
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| n.不死，不朽 | |
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120
enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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121
brooks
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| n.小溪( brook的名词复数 ) | |
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122
toiled
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| 长时间或辛苦地工作( toil的过去式和过去分词 )； 艰难缓慢地移动，跋涉 | |
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123
perspiration
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|
| n.汗水；出汗 | |
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124
rascal
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| n.流氓；不诚实的人 | |
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125
hoarsely
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| adv.嘶哑地 | |
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126
audacity
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|
| n.大胆，卤莽，无礼 | |
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127
undoubtedly
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| adv.确实地，无疑地 | |
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128
vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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129
meekly
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|
| adv.温顺地，逆来顺受地 | |
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130
wrath
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| n.愤怒，愤慨，暴怒 | |
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131
unprecedented
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| adj.无前例的，新奇的 | |
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132
precedent
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|
| n.先例，前例；惯例；adj.在前的，在先的 | |
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133
thither
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|
| adv.向那里；adj.在那边的，对岸的 | |
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134
velvet
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|
| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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135
remarkable
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|
| adj.显著的，异常的，非凡的，值得注意的 | |
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136
perspiring
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|
| v.出汗，流汗( perspire的现在分词 ) | |
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137
perfectly
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|
| adv.完美地，无可非议地，彻底地 | |
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138
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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139
mischievous
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|
| adj.调皮的，恶作剧的，有害的，伤人的 | |
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140
propensities
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|
| n.倾向，习性( propensity的名词复数 ) | |
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141
rife
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|
| adj.(指坏事情)充斥的，流行的，普遍的 | |
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142
supreme
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|
| adj.极度的，最重要的；至高的，最高的 | |
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143
smirk
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| n.得意地笑；v.傻笑；假笑着说 | |
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144
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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145
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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146
friendliness
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| n.友谊，亲切，亲密 | |
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147
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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148
guilt
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| n.犯罪；内疚；过失，罪责 | |
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149
embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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150
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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151
ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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152
thereby
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| adv.因此，从而 | |
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153
inquiry
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| n.打听，询问，调查，查问 | |
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154
judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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155
utterly
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| adv.完全地，绝对地 | |
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156
crestfallen
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| adj. 挫败的，失望的，沮丧的 | |
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157
ironical
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| adj.讽刺的，冷嘲的 | |
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158
muster
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| v.集合，收集，鼓起，激起；n.集合，检阅，集合人员，点名册 | |
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159
worthies
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| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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160
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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161
insufficient
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| adj.(for，of)不足的，不够的 | |
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162
veracious
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| adj.诚实可靠的 | |
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163
behold
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| v.看，注视，看到 | |
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164
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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165
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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166
lore
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| n.传说；学问，经验，知识 | |
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167
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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168
attain
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| vt.达到，获得，完成 | |
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169
pinnacle
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| n.尖塔，尖顶，山峰；(喻)顶峰 | |
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170
addicted
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| adj.沉溺于....的，对...上瘾的 | |
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171
repealed
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| 撤销，废除( repeal的过去式和过去分词 ) | |
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172
loath
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| adj.不愿意的；勉强的 | |
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173
unfamiliarity
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174
reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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175
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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176
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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177
parasites
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| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
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178
actively
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| adv.积极地，勤奋地 | |
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179
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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180
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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181
liking
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| n.爱好；嗜好；喜欢 | |
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182
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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183
piety
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| n.虔诚，虔敬 | |
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184
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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185
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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186
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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187
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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188
lamented
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|
| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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189
generosity
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| n.大度，慷慨，慷慨的行为 | |
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190
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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191
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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192
deviated
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| v.偏离，越轨( deviate的过去式和过去分词 ) | |
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193
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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194
tribulation
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| n.苦难，灾难 | |
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195
advent
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| n.(重要事件等的)到来，来临 | |
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196
juncture
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| n.时刻，关键时刻，紧要关头 | |
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197
huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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198
sincerity
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| n.真诚，诚意；真实 | |
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199
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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200
distressed
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| 痛苦的 | |
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201
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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202
ethically
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| adv.在伦理上，道德上 | |
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203
exalted
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|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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204
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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205
motives
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| n.动机，目的( motive的名词复数 ) | |
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206
blackmail
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| n.讹诈，敲诈，勒索，胁迫，恫吓 | |
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207
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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208
participation
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| n.参与，参加，分享 | |
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209
Christian
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| adj.基督教徒的；n.基督教徒 | |
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210
slumbering
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| 微睡，睡眠（slumber的现在分词形式） | |
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211
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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212
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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213
creed
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| n.信条；信念，纲领 | |
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214
pious
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| adj.虔诚的；道貌岸然的 | |
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215
effigy
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| n.肖像 | |
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216
coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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217
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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218
bestow
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| v.把…赠与，把…授予；花费 | |
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219
ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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220
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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221
implore
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| vt.乞求，恳求，哀求 | |
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222
confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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223
averse
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| adj.厌恶的；反对的，不乐意的 | |
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224
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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225
lucre
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| n.金钱，财富 | |
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226
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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227
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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228
resounding
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| adj. 响亮的 | |
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229
amazement
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| n.惊奇，惊讶 | |
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230
betokened
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| v.预示，表示( betoken的过去式和过去分词 ) | |
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231
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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232
casually
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| adv.漠不关心地，无动于衷地，不负责任地 | |
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233
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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234
deference
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| n.尊重，顺从；敬意 | |
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235
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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236
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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237
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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238
rites
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| 仪式，典礼( rite的名词复数 ) | |
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239
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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240
delegation
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| n.代表团；派遣 | |
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241
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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242
proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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243
scion
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| n.嫩芽，子孙 | |
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244
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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245
recreant
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| n.懦夫；adj.胆怯的 | |
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246
likeness
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| n.相像，相似（之处） | |
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247
adoration
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| n.爱慕，崇拜 | |
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248
demeanor
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| n.行为；风度 | |
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249
devious
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| adj.不坦率的，狡猾的；迂回的，曲折的 | |
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250
extort
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| v.勒索，敲诈，强要 | |
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251
exemption
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| n.豁免，免税额，免除 | |
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252
ingenuity
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| n.别出心裁；善于发明创造 | |
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253
narrate
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| v.讲，叙述 | |
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254
vociferous
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| adj.喧哗的，大叫大嚷的 | |
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255
hilarity
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| n.欢乐；热闹 | |
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256
blackmailed
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| 胁迫，尤指以透露他人不体面行为相威胁以勒索钱财( blackmail的过去式 ) | |
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257
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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258
lawful
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| adj.法律许可的，守法的，合法的 | |
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259
displeasing
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| 不愉快的，令人发火的 | |
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260
scoff
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| n.嘲笑，笑柄，愚弄；v.嘲笑，嘲弄，愚弄，狼吞虎咽 | |
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261
civic
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| adj.城市的，都市的，市民的，公民的 | |
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262
scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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263
nay
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| adv.不；n.反对票，投反对票者 | |
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264
agitated
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| adj.被鼓动的，不安的 | |
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265
recreancy
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| n.胆小；怯懦；不忠；变节 | |
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266
ardently
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| adv.热心地，热烈地 | |
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267
scoffer
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| 嘲笑者 | |
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268
contumacious
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| adj.拒不服从的，违抗的 | |
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269
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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270
abhorred
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|
| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
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271
disciple
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| n.信徒，门徒，追随者 | |
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272
equitable
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| adj.公平的；公正的 | |
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273
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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274
lucid
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| adj.明白易懂的，清晰的，头脑清楚的 | |
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275
gratitude
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| adj.感激，感谢 | |
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276
horrifying
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| a.令人震惊的，使人毛骨悚然的 | |
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277
pickle
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| n.腌汁，泡菜；v.腌，泡 | |
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278
extricate
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| v.拯救，救出；解脱 | |
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279
broached
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| v.谈起( broach的过去式和过去分词 )；打开并开始用；用凿子扩大（或修光）；（在桶上）钻孔取液体 | |
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280
discomfiture
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| n.崩溃；大败；挫败；困惑 | |
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281
eloquence
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| n.雄辩；口才，修辞 | |
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282
besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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283
iniquity
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| n.邪恶；不公正 | |
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284
ignominious
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| adj.可鄙的，不光彩的，耻辱的 | |
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285
frustrated
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| adj.挫败的，失意的，泄气的v.使不成功( frustrate的过去式和过去分词 )；挫败；使受挫折；令人沮丧 | |
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286
confession
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| n.自白，供认，承认 | |
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287
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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288
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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289
humiliated
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| 感到羞愧的 | |
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290
intentionally
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| ad.故意地，有意地 | |
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291
forestall
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| vt.抢在…之前采取行动；预先阻止 | |
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292
disseminate
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| v.散布；传播 | |
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293
astonishment
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| n.惊奇，惊异 | |
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294
expressive
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| adj.表现的，表达…的，富于表情的 | |
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295
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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296
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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297
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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298
unwilling
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| adj.不情愿的 | |
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299
faltering
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| 犹豫的，支吾的，蹒跚的 | |
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300
abject
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| adj.极可怜的，卑屈的 | |
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301
subsided
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| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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302
instigator
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| n.煽动者 | |
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303
conspirators
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| n.共谋者，阴谋家( conspirator的名词复数 ) | |
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304
previously
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| adv.以前，先前（地） | |
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305
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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306
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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307
appreciative
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| adj.有鉴赏力的，有眼力的；感激的 | |
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308
communal
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| adj.公有的，公共的，公社的，公社制的 | |
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309
implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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310
benediction
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| n.祝福；恩赐 | |
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311
spouse
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| n.配偶(指夫或妻) | |
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312
devoid
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| adj.全无的，缺乏的 | |
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313
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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314
rebellious
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| adj.造反的，反抗的，难控制的 | |
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315
benevolence
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| n.慈悲，捐助 | |
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316
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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317
solely
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| adv.仅仅，唯一地 | |
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318
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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319
briefly
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| adv.简单地，简短地 | |
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320
touching
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| adj.动人的，使人感伤的 | |
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321
misuse
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| n.误用，滥用；vt.误用，滥用 | |
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322
maker
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| n.制造者，制造商 | |
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323
appellations
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| n.名称，称号( appellation的名词复数 ) | |
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324
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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325
maidenhood
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| n. 处女性, 处女时代 | |
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326
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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327
joyous
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| adj.充满快乐的；令人高兴的 | |
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328
displeased
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| a.不快的 | |
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329
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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330
accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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331
eschewed
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| v.（尤指为道德或实际理由而）习惯性避开，回避( eschew的过去式和过去分词 ) | |
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332
vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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333
colloquial
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| adj.口语的，会话的 | |
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334
isolated
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| adj.与世隔绝的 | |
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335
prerogative
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| n.特权 | |
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336
melodious
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| adj.旋律美妙的，调子优美的，音乐性的 | |
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337
undertakings
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| 企业( undertaking的名词复数 )； 保证； 殡仪业； 任务 | |
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338
descend
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| vt./vi.传下来，下来，下降 | |
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339
blight
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| n.枯萎病；造成破坏的因素；vt.破坏，摧残 | |
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340
promising
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| adj.有希望的，有前途的 | |
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341
benevolent
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| adj.仁慈的，乐善好施的 | |
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342
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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343
jovial
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| adj.快乐的，好交际的 | |
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344
stanch
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| v.止住（血等）；adj.坚固的；坚定的 | |
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345
unnatural
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| adj.不自然的；反常的 | |
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346
hoofs
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| n.（兽的）蹄，马蹄( hoof的名词复数 )v.（兽的）蹄，马蹄( hoof的第三人称单数 ) | |
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347
hoof
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| n.(马，牛等的)蹄 | |
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348
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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349
neatly
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| adv.整洁地，干净地，灵巧地，熟练地 | |
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350
cancellation
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| n.删除，取消 | |
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351
veracity
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| n.诚实 | |
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352
probity
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| n.刚直；廉洁，正直 | |
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353
imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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354
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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355
courageous
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| adj.勇敢的，有胆量的 | |
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356
oracle
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| n.神谕，神谕处，预言 | |
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357
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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358
cleave
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| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
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