It was the voice of Rebecca the rebbetzin, or wife of the rabbi of Galoschin, in the province of Posen; and she was endeavoring to induce her lord and master, Rabbi Akiba Erter, to leave his sanctum, where he had been busy all afternoon solving profound intellectual problems, and to turn his attention to the less ideal but equally necessary task of eating his evening meal. It was nothing unusual for the good rabbi to be so absorbed in his studies as to be utterly1 oblivious2 to all other matters, and to disregard utterly such insignificant3 trifles as a call to a meal. Rabbi Akiba was a noble specimen4 of the old-time rabbi. He was a Talmudic scholar of extraordinary erudition and dialectic keenness, a pietist of rigidly5 scrupulous7 observance, and charitable in the extreme. Of the three elements which go to make up the ideal man, the head, the heart, and the soul, it was hard to say with which he was more liberally 269endowed. Whatever he did, he did with all his power. When engaged in study, his absorption was absolute and his concentration complete; when worshipping, his whole being poured itself out before his Maker9; and, when engaged in performing an act of benevolence10, he had no other thought in his mind until it was accomplished11.
The problem which had engaged his attention on this particular occasion belonged to the last-mentioned category, and was knottier13 far than the most abstruse14 ceremonial, legal, or theological riddle15 he had ever been called upon to solve. So troublesome was it, and so greatly did it worry the good rabbi, that he presented quite a picture of despair as he sat before his study-table, upon which were heaped in picturesque16 confusion huge rabbinical tomes, some open and some closed, his black skull17 cup pushed far back upon his head, and his hair and long venerable beard sadly tousled and frowsed from the constant pulling he had given it during the past three hours, while his long peoth were from the same cause all limp and out of curl. Supper-time had come, but the problem was apparently18 as far from solution as ever, for the servant maid of the household had summoned him four and five times to the evening meal and he had not answered or even seemed aware of the summons; 270and it was only when the rebbetzin herself appeared that he seemed conscious that he had been called, and answered abstractedly, “Yes, wife, I am coming at once, at once.” Impatiently muttering and grumbling19 to herself, the rebbetzin returned to the dining-room; and the rabbi, rising from his seat, directed his steps to the same place, his face clearly showing by its abstracted and absorbed expression that the same problem which had worried him all afternoon still engaged his thoughts.
Rabbi Akiba was usually a very pleasant companion at table. He was in the habit of telling amusing anecdotes20 and making witty21 remarks in the course of the meal, and it was his invariable custom to discourse22 learnedly on some theme of the law before the blessing23 of the food was pronounced, in order to fulfil the rabbinical precept24, “a man shall always speak words of the law over his table”; but to-night he was very poor company indeed. He ate his food mechanically, taking everything that came along without examination, although his usual practice was to eat quite sparingly, and only such dishes as were favorites of his. He put snuff into his milk-soup and salt to his nose, and would have eaten the soup with its snuffy admixture had not Rebecca pointed25 out the error.
271To the remarks addressed to him by his better half he returned only incoherent answers. In a word, he was in a state of abstraction and perplexity which was plainly visible to all, so that not only his spouse26 and his three pretty black-eyed daughters, Leah, Miriam, and Taube, noticed it, but even the Russian Bochur Hayim, whom the rabbi kept in his house out of admiration27 for the latter’s profound erudition and who was three-fourths blind, and as a rule totally oblivious to everything that went on in the world outside of the Beth Hammidrash, dimly perceived that his master was not the same as at other times. Suddenly the rabbi paused while drinking a cup of tea, with such a suddenness, indeed, as to make half of the hot fluid go down “the wrong throat”; and though sputtering28 and coughing, and with face fiery29 red from the resulting tracheal disturbance30, managed to exclaim in triumphant31 gasps33: “I have it, I have it.”
“What have you?” inquired Rebecca with some acerbity34. “As far as any one can notice, all you have is a fit of coughing which cannot do you any good. I hope what you have is worth having.”
“Never mind, wife,” said the rabbi with a pleasant smile. “What I have is indeed worth 272the while. When all is accomplished you shall know what it is. And now let us finish our meal, for I am in haste.”
The rabbi then briefly35 discoursed36 on a religious theme in order not to deviate37 from his custom, and pronounced the blessing of the food, in which all joined. “Now, my good Rebecca,” said the rabbi, when these ceremonies were concluded, “bring me my great coat, my Sabbath hat, and my cane38, for I have a certain visit to make.”
“Why, what possesses you?” said Rebecca in wonderment. “Why do you want to go out at night, although you have often told me that the disciples39 of the learned should not go out alone at night, and why do you wish to dress in your Sabbath state? Are you making a visit at court or the palace of a noble? I am afraid all is not right with you.”
“Do not be afraid, wife,” said the rabbi, who was now in excellent spirits. “Everything is all right. Now, quickly get me my things, for, as I said, I am in haste.”
The rebbetzin was fain to be content with this not very satisfactory answer, and brought her husband his finest official robes, the great, heavy satin jubitza and his broad velvet40 streimel or Sabbath hat. Having arrayed himself in 273these, and taken in addition a stout41 stick, the rabbi ventured forth42 into the night, which, although the hour was not late, was already, as usual in those northern regions, intensely dark and quite cold.
While he is on his way to his destination, whatever that may be, let us see what was the matter which had so greatly troubled the holy man all day, and which had driven him forth into the darkness and rigor43 of a northern winter night. That morning there had come to him Mosheh Labishiner, one of the constant worshippers in the synagogue and an unfailing attendant at the rabbi’s Talmudic lectures in the house of learning, and had poured into his ears a pitiful tale of woe44. It was not exactly a story of destitution45, but it was one which touched the rabbi’s naturally soft heart, always open to every plea of distress46 and ever ready to sympathize with all that suffered and sorrowed, in a particularly tender and sensitive spot. Mosheh told Rabbi Akiba that his daughter Deborah (whom Rabbi Akiba knew as a dutiful and God-fearing maiden47 and pretty withal) had been betrothed48 to a poor but very worthy49 youth, Samuel of Kempen, for more than two years; that the two young people were ardently50 devoted51 to each other, and desirous, as were also the parents on 274both sides, of sealing their love by the sacred bond of wedlock52, but that prudence53 forbade the union until the youth would be the possessor of a business of his own, and able properly to maintain a wife and family. He, Mosheh, in accordance with the invariable custom in all good Jewish families, had promised his prospective54 son-in-law a dowry of a thousand gulden, which would be amply sufficient to establish a modest business; but that owing to various misfortunes and losses he had been unable to accumulate more than two hundred gulden, which would barely suffice for the expenses of the wedding, but would leave nothing for the dowry. The young people were to have been married a year previously55; but as Mosheh did not possess the requisite56 amount of the dowry, he had continually deferred58 the marriage, on various pretexts59, until now it was impossible to defer57 it any more. His poor wife and his daughter, the Kallah, were in the utmost distress and wept unceasingly, while his intended son-in-law and Mehuttanim, who knew nothing of his financial embarrassments60, were beginning to grow suspicious and to think that he was opposed to the marriage, and did not really intend to permit it to be consummated62.
“And now, dear rabbi,” Mosheh had said, 275“help me, I implore63 thee. Unless I can procure64 a thousand gulden within a day or two I do not know what misfortune will happen. My poor wife and daughter will surely die of broken hearts and my name will be blackened forever.”
Rabbi Akiba was not intimately acquainted with Mosheh. All he knew of him was that he was an “honest Jew,” a good, straightforward65, religious man; but that was sufficient to gain his sympathy, and especially the sorrows of his wife and daughter touched him to the quick. He at once offered to go and collect the money for the dowry among the wealthy members of his flock; and he added that he was sure there would be no difficulty in obtaining the required amount for a young woman of such excellent repute, who was a daughter of such eminently66 respectable and pious67 parents. But here he struck an unexpected difficulty. Mosheh objected strenuously68 to any public collection in his behalf.
“You must not breathe a syllable69 of all this to any living creature, dear rabbi,” he begged. “I could never endure the thought that all the Kehillah should know that I had been obliged to depend upon the charitable gifts of kind-hearted people in order to obtain a dowry for my daughter. I have always been an independent, self-respecting merchant, and have myself 276provided for all the needs of my family. I could not endure the thought of appearing as a Schnorrer for any reason. And then my wife and daughter, do you think that they would ever accept a dowry which had been thus gathered together from the offerings of pity? They would sooner die. They do not even know that my circumstances are so straitened. The mere70 report that contributions were being solicited71 in our behalf would destroy whatever happiness they have. No, rabbi, you must get the amount needed in some other way, in some way which will not even raise a suspicion that we are being helped, or else I shall have to ask you rather to do nothing and to leave it to the All-Merciful One to deal with us as He sees fit.”
These words, while they greatly increased the respect which the rabbi felt for Mosheh, also added immensely to his perplexity. They seemed utterly to shut the door in the face of any attempt to obtain the required sum. Rabbi Akiba himself was not the possessor of any considerable amount of money. His income was not large and he never had any difficulty in disposing of it, there being plenty of claimants on his bounty72 outside of his own family. If, therefore, he could not go to the wealthy householders in the Kehillah and openly ask them for 277donations, he knew of no source whence he could derive73 the assistance needed. It would not do to request of them the gift of such a large amount without stating the purpose for which it was to be used. They might give it to him, such was their respect for his character and their trust in the purity of his motives74, but they would be apt to speculate on the use to which he intended to devote it, and very likely they would find it out, too, and that would be directly contrary to the explicit75 desire and request of Mosheh, Hence the perplexity and the mental struggles by which the poor rabbi had been tortured all day until at supper he had found, as he thought, the solution of the vexatious problem. The simpler solution which would have suggested itself to many a modern cleric, to shrug76 the shoulders deprecatingly and politely to inform the suppliant77 that he regretted extremely that under the circumstances it was impossible to do anything for him, did not occur to Rabbi Akiba. He was narrow in many ways, limited both in views and experience to that which could be acquired in the secluded78 recesses79 of the Beth Hammidrash, simpler, indeed, than many a modern child in worldly ways; but on that very account his moral fibre possessed80 the old, unspoiled Jewish sturdiness. He knew that 278Mosheh was deserving of sympathy and help, and he determined81 to help him if there were any possibility of doing so; and believed he had now found a way to attain82 that wished-for end.
Rabbi Akiba hurried through the streets of Galoschin, brilliantly lighted with the bright illumination of early evening, presenting a singular enough figure, as he hastened along, to be the object of the wondering stares of many a passer-by. Galoschin was a city originally Polish, but which under the influence of Prussian culture and discipline had become thoroughly83 Germanized, and which strove to reproduce the manners and the external characteristics of the German metropolis84. The Jewish inhabitants in particular had, as a rule, dropped all the old-time Polish characteristics. Jubitzas and peoth in particular were utterly banned, and were conceded only to the rabbi to whom, as an example of rigid6 conservatism and unswerving piety85, they were deemed appropriate. As Rabbi Akiba hastened through the streets he presented, therefore, a most extraordinary contrast in his long, girdled robe, his strange broad-brimmed hat, with long, dangling86 ear-curls and the stout cane in his hands, to the ladies and gentlemen, attired87 in the height of modern fashion, who sauntered along the elegant thoroughfare, 279stopping before the brilliantly lighted windows of the shops or entering the theatres, concert halls, cafés, and other places of amusement which abounded88 in this vicinity. In front of a large and splendid edifice89, through whose windows and great portal floods of light poured and loud strains of gay dance music were heard, the rabbi paused. Over the gateway90 was a huge sign, which bore, in letters composed of shining gas flames, the legend, “Galoschiner Casino und Vereinshaus.” Rabbi Akiba glanced at this sign a moment and then boldly entered. His entrance was the signal for great excitement among the persons standing91 in the hall and among the visitors who were entering at the same time, and who had come to attend the annual ball and reunion of the Galoschiner Gesellige Verein, the fashionable club par12 excellence92 of the town, to which belonged all those who could lay claim to wealth and social station. It was an unheard-of thing that an old-fashioned, conservative Jew, who clung to Polish costume, beard and ear-locks, should set his foot within a place dedicated93 to the dance and the new social practices which had come from the West. To such a one they were all un-Jewish abominations; and the sight of swallow-tailed, bareheaded men and half-clothed women, shamelessly 280exposing their naked bosoms94 and arms to the gaze of strange men, was hateful and loathsome95. That Rabbi Akiba, the holy man, whose name was a synonym96 for all that was pious and austere97, who stood for rigid and unswerving adherence98 to the olden Jewish life and stern religious discipline, and for uncompromising opposition99 to all new-fashioned vanities and worldliness, that he should actually in propria persona enter into precincts given over to empty gayety and folly100, “the abode101 of scoffers,” was more than surprising; it was bewildering, stupefying, paralyzing.
Rabbi Akiba did not seem to notice the excitement created by his entrance, but walked ahead to the door of the main salon102. Here stood several gentlemen in evening dress. They were the reception committee, appointed to welcome the arriving guests. They gazed with amazement103 at the venerable figure approaching, and bade him good-evening in subdued104 voices. He answered their greeting and strode into the salon. The dance had just begun, and the floor was crowded with gentlemen in evening dress and ladies in handsome décolleté gowns and elegant coiffures. The appearance of the rabbi gave rise to a scene of extraordinary excitement and confusion. Both 281men and women had no other thought but that their venerable spiritual chief had come there to rebuke105 them for their pursuit of unseemly and impious fashions; that he would denounce them in fiery words as recreants106 to the faith, as sinners in Israel. In those days men and women still trembled when the rabbi uttered bitter words of reproof107; and it was, therefore, only natural that a sort of panic seized those who knew that they had transgressed108 against the strict rules of propriety109 of their faith, and saw before them one who could call them to account. Some of the women fled to the other end of the room, followed by their escorts; others endeavored hastily to cover up their bare breasts and arms; others again stood as if rooted to the spot and unable to move. But Rabbi Akiba uttered no word of rebuke. He stood still, gazing with a benevolent110 smile at the scene of confusion which his advent111 had caused. Several moments of embarrassment61 and constraint112 passed before a few of the gentlemen present plucked up courage to approach the rabbi, bid him welcome, and inquire the reason of his visit to the ball. At their head was Herr Pringsheim, the banker and president of the community, who, by reason of his prominent station, acted as spokesman.
282“Peace be unto thee, honored rabbi,” he said, with a low and reverential bow. “We welcome thee to our festivity. But may I inquire what has brought us the honor of thy presence this evening? We had hardly thought that festivities such as this met with thy approval.”
“Curiosity, merely curiosity, friend Pringsheim,” answered the rabbi, with a reassuring113 smile. “I wanted to know what our Jews are doing in these new-fashioned days. One must know everything. Our sages114, of blessed memory, tell us: ‘Know what thou shouldst answer to the Epicurean.’ But how can one know what to say to the Epicureans unless one knows what they do? Just think: I have grown so old and have never seen a ball and know nothing, except by hearsay115, of what is done in a casino or clubhouse. Now, let the dance go on. Do not interrupt your proceedings117 on my account. I shall not scold you to-night, although what I may do some other time I shall not say.”
A gasp32, indicating wonderment and only partial reassurance118, escaped from the breasts of the rabbi’s hearers at these words. There was nothing to do, however, except to follow his suggestion. Herr Pringsheim signalled to the musicians, who had ceased playing, to resume, and most of the dancers also resumed their 283places, showing, however, by their embarrassed air that they were ill at ease and not at all comfortable under the rabbi’s gaze. It was a singular sight, the venerable rabbi whose whole appearance bespoke119 the house of worship and the study chamber120, and recalled memories of centuries long past, standing in a modern ball-room, critically inspecting the motions of the gayly clad crowd, who bowed and chasséed and changed partners and swung around in the most approved style, but who could not help showing by their sheepish looks how keenly they felt the absurdity121 of their position.
The dance over, Herr Pringsheim asked the rabbi if he had now satisfied his curiosity. “Oh, no,” answered Rabbi Akiba, “unless this is all that takes place here. But there must surely be more going on in a casino than merely dancing, or you could not use so many rooms.”
“But there is really nothing else,” answered Pringsheim, “except the card-playing. Those gentlemen who do not dance play various games of cards until supper-time, which comes at midnight. But I hardly suppose, worthy rabbi, that you take any interest in games of chance?”
“Ah, but I do,” answered the rabbi, with sudden animation122. “That is just what I want to see. I want to know what there is about 284games of chance which so fascinates men that they will stake their money, their health, the happiness of their families, even their lives, upon the issue of a game of cards. By all means bring me where they play cards.”
With a gesture of despair and an illy suppressed groan123, Herr Pringsheim led the way to the card-room. The entrance of the rabbi into the elegantly furnished card-room produced a sensation similar to that which had been caused by his appearance in the ball-room. A number of gentlemen were sitting around the green-covered tables, deeply engrossed124 in their hazardous125 and exciting pastime; but no sooner did the tall, venerable figure of the aged8 ecclesiastic126 appear amid the thick clouds of tobacco smoke which filled the atmosphere of the room than all paused in astonishment127 and rose to their feet in varying attitudes and aspects of amazement and consternation128. Like their companions of the ball-room they were apprehensive129 of a fierce denunciation of their ungodly doings, and half expected to be peremptorily130 ordered home. Herr Pringsheim hastened to relieve their apprehensions131.
“Retain your seats, gentlemen,” he said, “and do not interrupt your game. Our honored rabbi has come here this evening impelled132 by a desire 285to see for himself how modern society amuses itself. He does not wish to disturb or interfere133 with you in any way. Resume your playing, therefore, and we shall remain here as mere spectators.”
The effect of these words was that the players resumed their seats and began again their interrupted games. The ban of the rabbi’s presence rested, however, heavily on all, and the playing, like the dancing in the ball-room under the same influence, became spiritless and perfunctory in the extreme. The players removed their cigars from their mouths, the erstwhile boisterous134 voices became subdued, and all animation departed from the scene. After silently watching the proceedings for a few moments the rabbi said to Herr Pringsheim: “Do you know, friend Pringsheim, I do not seem to gain any insight into a gambler’s feelings from merely looking on. To me the whole thing seems a merely mechanical proceeding116. One makes one move and the other another move. I cannot make out what it is all about, and I believe that I shall never have any conception of what card-playing is, or wherein the fascination135 lies unless I play a game or two myself. Would you mind playing with me?”
“Not at all, rabbi,” said Pringsheim, highly 286amused at the request. “What game shall it be?”
“That is all the same to me,” answered the rabbi. “I do not know one from the other. You choose any one you please and you will be kind enough to teach it me. I think I shall be able to learn it.”
“Very well,” said Pringsheim, laughing heartily136. “I don’t doubt but you will make a famous card-player. Where there is Torah there is Chochmah.”
“But one thing I must tell you,” said the rabbi. “We must play for money. I could never get the real feeling of the gambler, the thrill and the tension which he feels, unless there was the hope of gain and the risk of loss. So we must not play a mere formal game, but there must be a real stake involved.”
“Very well, rabbi,” said Pringsheim, still smiling. “How large shall the stake be, a gulden or five gulden?”
“Oh, that would never do,” said the rabbi. “I could not get the right idea with such a trifling137 sum, which is of no consequence whether won or lost. Let us play for a thousand gulden. I shall put my five hundred gulden on the game and you put in five hundred gulden also.”
THE GAME WHICH ENSUED WAS HIGHLY INTERESTING
Page 287
287The effect of this proposition was naturally startling. Pringsheim stared at the rabbi for a moment as though he could not trust his ears. But he was, to put it in modern parlance138, game. “As you wish, rabbi,” he said, quietly. “We shall play for a stake of a thousand gulden.”
The game which ensued was highly interesting. Writer deponeth not, nor is it essential to the purposes of this veracious139 history to state whether the game was klabberyas, pinocle, skat, euchre, or poker140. Pringsheim taught Rabbi Akiba its rules and the game began. With one accord all the other players suspended their games to contemplate141 the spectacle of a rabbi in jubitza, streimel, and peoth engaged in a game of cards with a society gentleman in swallow-tail and bare head. Of the result there could be no doubt. Pringsheim, of course, had no intention of either defeating the rabbi or taking his money. After various more or less intricate man?uverings Rabbi Akiba won.
“Well, rabbi, you have won. Here are your winnings,” said Pringsheim; and he took out his wallet, and extracting therefrom five hundred gulden notes, handed them to the rabbi, who took them with great complacency and stowed them carefully away in his purse. “I think you must understand now a gambler’s feelings, at all events when he wins.”
288“So far, so good, friend Pringsheim,” answered the rabbi; “but this is not quite experience enough for me. I want to know how a gambler feels when he risks the possessions he has gained so easily. If you do not mind, therefore, I should like to play one more game, staking the amount I have just won.”
“I shall have to beg to be excused this time, worthy rabbi,” said Herr Pringsheim, with an amused chuckle142. “You are too good a player for me. Let some one else take my place. Herr Commerzienrath Hamburger, perhaps you will oblige our honored Rav and play a game with him on the same terms as the first one.”
Herr Commerzienrath Hamburger, a stout man with a bald head and a smooth face, who, like Pringsheim, was one of the Vorstand or trustees of the community, came forward, somewhat reluctantly, at these words and signified his willingness to do as requested. The issue of the second game was the same as that of the first. The rabbi’s good luck did not desert him, and a few moments later he rose from the table with the handsome sum of a thousand gulden in his purse. He thanked Messrs. Pringsheim and Hamburger for the instructive experience which they had been the means of affording him, bade the other gentlemen good-night, and turned to 289depart. He was escorted to a private exit by Herr Pringsheim, who had him placed in a carriage, and the rabbi was whirled to his home, leaving behind him a much puzzled and mystified company of his congregants.
On the following day Mosheh Labishiner called on Rabbi Akiba. He was in a state of wretchedness bordering on utter despair. He had been forced to yield to the repeated entreaties143 of his wife and daughter, and had permitted the date of the wedding to be set, and had assured his intended son-in-law that the dowry would be ready a few days before the marriage. But he had not the faintest idea whence he could derive the needed funds; and he did not believe that Rabbi Akiba, in view of the restriction144 he had placed upon him, would be able to assist him. His visit to the rabbi was more with a vague idea of obtaining some comfort from the rabbi’s friendly words than of anything more material. As soon as the rabbi caught sight of Mosheh’s distressed145 countenance146 he cried out: “Mosheh, don’t look so black. A man who is going to marry his daughter to a fine young bochur must look happy. Have you set the date of the wedding yet?”
“Yes, rabbi, but the Neduniah?”
“Oh, don’t let that worry you. Here it 290is.” And the rabbi drew forth his purse, and taking therefrom ten hundred gulden notes, placed them in the hands of the bewildered Mosheh.
“O rabbi, a thousand thanks! But how in the world did you get it, since you had not the money and I had insisted that you must not collect for us?”
“Oh, that was easy. I won it at cards.”
“At cards!” and Mosheh stared at the rabbi with a look of blank amazement and non-comprehension.
“Yes, at cards,” said the rabbi. “I am a famous card-player. Whenever any of my good friends cannot find the dowry of his daughter, I go and win it at cards. Why not? Do I not cause the card-players to do a Mitzvah? And is that not in itself a Mitzvah?” And the rabbi laughed long and heartily.
“Rabbi, I do not understand thy words,” said Mosheh; “but I know thou hast been my saviour147, and the saviour of my family. I would fain show my gratitude148. How can I thank thee?”
“I want no thanks,” said the rabbi. “All I want is that thou shouldst respect my ability as card-player and give me the privilege of a Mitzvah dance at the wedding.” And the rabbi laughed again.
The End
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insignificant
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specimen
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skull
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24
precept
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| n.戒律；格言 | |
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25
pointed
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| adj.尖的，直截了当的 | |
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26
spouse
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| n.配偶(指夫或妻) | |
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27
admiration
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| n.钦佩，赞美，羡慕 | |
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28
sputtering
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| n.反应溅射法；飞溅；阴极真空喷镀；喷射v.唾沫飞溅( sputter的现在分词 )；发劈啪声；喷出；飞溅出 | |
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29
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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31
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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32
gasp
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| n.喘息，气喘；v.喘息；气吁吁他说 | |
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33
gasps
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| v.喘气( gasp的第三人称单数 )；喘息；倒抽气；很想要 | |
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34
acerbity
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| n.涩，酸，刻薄 | |
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35
briefly
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| adv.简单地，简短地 | |
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36
discoursed
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| 演说（discourse的过去式与过去分词形式） | |
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37
deviate
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| v.(from)背离，偏离 | |
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38
cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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39
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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40
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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42
forth
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| adv.向前；向外，往外 | |
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43
rigor
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| n.严酷，严格，严厉 | |
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44
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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45
destitution
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| n.穷困，缺乏，贫穷 | |
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46
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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47
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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48
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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49
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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50
ardently
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| adv.热心地，热烈地 | |
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51
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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52
wedlock
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| n.婚姻，已婚状态 | |
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53
prudence
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| n.谨慎，精明，节俭 | |
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54
prospective
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| adj.预期的，未来的，前瞻性的 | |
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55
previously
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| adv.以前，先前（地） | |
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56
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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57
defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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58
deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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59
pretexts
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| n.借口，托辞( pretext的名词复数 ) | |
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60
embarrassments
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| n.尴尬( embarrassment的名词复数 )；难堪；局促不安；令人难堪或耻辱的事 | |
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61
embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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62
consummated
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| v.使结束( consummate的过去式和过去分词 )；使完美；完婚；（婚礼后的）圆房 | |
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63
implore
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| vt.乞求，恳求，哀求 | |
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64
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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65
straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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66
eminently
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| adv.突出地；显著地；不寻常地 | |
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67
pious
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| adj.虔诚的；道貌岸然的 | |
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68
strenuously
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| adv.奋发地，费力地 | |
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69
syllable
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| n.音节；vt.分音节 | |
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70
mere
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| adj.纯粹的；仅仅，只不过 | |
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71
solicited
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| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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72
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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73
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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74
motives
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| n.动机，目的( motive的名词复数 ) | |
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75
explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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76
shrug
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| v.耸肩(表示怀疑、冷漠、不知等) | |
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77
suppliant
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| adj.哀恳的；n.恳求者，哀求者 | |
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78
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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79
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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80
possessed
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| adj.疯狂的；拥有的，占有的 | |
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81
determined
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| adj.坚定的；有决心的 | |
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82
attain
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| vt.达到，获得，完成 | |
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83
thoroughly
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| adv.完全地，彻底地，十足地 | |
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84
metropolis
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| n.首府；大城市 | |
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85
piety
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| n.虔诚，虔敬 | |
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86
dangling
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| 悬吊着( dangle的现在分词 )； 摆动不定； 用某事物诱惑…； 吊胃口 | |
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87
attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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88
abounded
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| v.大量存在，充满，富于( abound的过去式和过去分词 ) | |
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89
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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90
gateway
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| n.大门口，出入口，途径，方法 | |
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91
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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92
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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93
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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94
bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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95
loathsome
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| adj.讨厌的，令人厌恶的 | |
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96
synonym
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| n.同义词，换喻词 | |
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97
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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98
adherence
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| n.信奉，依附，坚持，固着 | |
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99
opposition
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| n.反对，敌对 | |
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100
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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101
abode
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| n.住处，住所 | |
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102
salon
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| n.[法]沙龙；客厅；营业性的高级服务室 | |
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103
amazement
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| n.惊奇，惊讶 | |
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104
subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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105
rebuke
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| v.指责，非难，斥责 [反]praise | |
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106
recreants
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| n.懦夫( recreant的名词复数 ) | |
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107
reproof
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| n.斥责，责备 | |
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108
transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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109
propriety
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| n.正当行为；正当；适当 | |
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110
benevolent
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| adj.仁慈的，乐善好施的 | |
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111
advent
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| n.(重要事件等的)到来，来临 | |
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112
constraint
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| n.(on)约束，限制；限制(或约束)性的事物 | |
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113
reassuring
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| a.使人消除恐惧和疑虑的，使人放心的 | |
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114
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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115
hearsay
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| n.谣传，风闻 | |
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116
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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117
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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118
reassurance
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| n.使放心，使消除疑虑 | |
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119
bespoke
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| adj.（产品）订做的；专做订货的v.预定( bespeak的过去式 )；订（货）；证明；预先请求 | |
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120
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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121
absurdity
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| n.荒谬，愚蠢；谬论 | |
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122
animation
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| n.活泼，兴奋，卡通片／动画片的制作 | |
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123
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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124
engrossed
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| adj.全神贯注的 | |
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125
hazardous
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| adj.(有)危险的，冒险的；碰运气的 | |
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126
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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127
astonishment
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| n.惊奇，惊异 | |
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128
consternation
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| n.大为吃惊，惊骇 | |
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129
apprehensive
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| adj.担心的，恐惧的，善于领会的 | |
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130
peremptorily
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| adv.紧急地，不容分说地，专横地 | |
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131
apprehensions
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| 疑惧 | |
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132
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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133
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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134
boisterous
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| adj.喧闹的，欢闹的 | |
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135
fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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136
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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137
trifling
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| adj.微不足道的；没什么价值的 | |
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138
parlance
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| n.说法；语调 | |
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139
veracious
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| adj.诚实可靠的 | |
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140
poker
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| n.扑克；vt.烙制 | |
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141
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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142
chuckle
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| vi.／n.轻声笑，咯咯笑 | |
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143
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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144
restriction
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| n.限制，约束 | |
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145
distressed
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| 痛苦的 | |
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146
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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147
saviour
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| n.拯救者，救星 | |
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148
gratitude
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| adj.感激，感谢 | |
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