The Emperor's court, with its literary and ?sthetic quiet, its simplicity7 of life and complexity8 of etiquette9, was the centre of the culture and art of Japan, but never the centre of luxury. After the growth of the Tokugawa power had secured for that house and its retainers great hereditary10 possessions, the Emperor's court was a mere11 shadow in the presence of the magnificence in which the Tokugawas and the daimiōs chose to live. The wealth of the country was in the hands of those who held the real power, and the Emperor was dependent for his support upon his great vassal12, who held the land, collected the taxes, made the laws, and gave to his master whatever seemed necessary for his maintenance in the simple style of the old days, keeping for himself and for his retainers enough to make Yedo, the Tokugawa capital, the centre of a luxury far surpassing anything ever seen at the Emperor's own court. While the kugé, the old imperial nobility, formerly13 the governors of the provinces under the Emperors, lived in respectable but often extreme poverty [171]at Kyōto, the landed nobility, or daimiōs, brought, after many struggles, under the sway of the Tokugawas, built for themselves palaces and pleasure gardens in the moated city of Yedo. At Yedo with its castle, its gardens, its yashikis, and its fortifications, was established a new court, more luxurious14, but less artistic15 and cultivated, than the old court of Kyōto. In the various provinces, too, at every castle town, a little court arose about the castle, and the daimiō became not only the feudal chief, but the patron of literature and art among his people, as the years went by filling his kura with choice works of art, in lacquer, bronze, silver, and pottery16, to be brought out on special occasions. These nobles, under a law of Iyémits?, the third of the Tokugawa line, were compelled to spend half of each year at the city of the Shōguns; and each had his yashiki, or large house and garden, in the city. At this house, his family must reside permanently17, as hostages for the loyalty18 of their lord while away. The annual journeys to and from Yedo were events not only in the lives of the daimiōs and their trains of retainers, but in the lives of the country people who[172] lived along the roads by which they must travel. The time and style of each journey for each daimiō were rigidly19 prescribed in the laws of Iyémits?, as well as the behavior of the country people who might meet the procession moving towards Yedo, or returning therefrom. When some noble, or any member of his family, was to pass through a certain section of the country, great preparations were made beforehand. Not only was traffic stopped along the route, but every door and window had to be closed. By no means was any one to show himself, or to look in any way upon the passing procession. To do so was to commit a profane20 deed, punishable by a fine. Among other things, no cooking was allowed on that day. All the food must be prepared the day before, as the air was supposed to become polluted by the smoke from the fires. Thus through crowded cities, full and busy with life, the daimiō in his curtained palanquin, with numerous retinue21, would pass by; but wherever he approached, the place would be as deserted22 and silent as if plague-stricken. It is hardly necessary to add that these journeys, attended with so much ceremony and[173] inconvenience to the people, were not as frequent as the trips now taken, at a moment's notice, from one city to another, by these very same men.
One story current in Tōkyō shows the narrowing effect of such seclusion. A noble who had traveled into Yedo, across one of the large bridges built over the Sumida River, remarked one day to his companions that he was greatly disappointed on seeing that bridge. "From the pictures," he said, "which I have seen, the bridge seemed alive with people, the centre of life and activity, but the artists must exaggerate, for not a soul was on the bridge when I passed by."
The castle of the Shōgun in Yedo, with its moats and fortifications, and its fine house and great kura, was reproduced on a small scale in the castles scattered23 through the country; and as in Yedo the yashikis of the daimiōs stood next to the inner moat of the castle, that the retainers might be ready to defend their lord at his earliest call, so in the provinces the yashikis of the samurai occupied a similar position about the daimiō's castle.
It is curious to see that, as the Shōgun[174] took away the military and temporal power of the Emperor, making of him only a figure-head without real power, so, to a certain degree, the daimiō gave up, little by little, the personal control of his own province, the power falling into the hands of ambitious samurai, who became the councilors of their lord. The samurai were the learned class and the military class; they were and are the life of Japan; and it is no wonder that the nobles, protected and shielded from the world, and growing up without much education, should have changed in the course of centuries from strong, brave warriors24 into the delicate, effeminate, luxury-loving nobles of the present day. Upon the loyalty and wisdom of the samurai, often upon some one man of undoubted ability, rested the greatness of the province and the prosperity of the master's house.
The life of the ladies in these daimiōs' houses is still a living memory to many of the older women of Japan; but it is a memory only, and has given place to a different state of things. The Emperor occupies the castle of the Shōgun to-day, and every daimiō's castle throughout the country is[175] in the hands of the imperial government. The old pleasure gardens of the nobles are turned into arsenals26, schools, public parks, and other improvements of the new era. But here and there one finds some conservative family of nobles still keeping up in some measure the customs of former times; and daimiōs' houses there are still in Tōkyō, though stripped of power and of retainers, where life goes on in many ways much as it did in the old days. In such a house as this, one finds ladies-in-waiting, of the samurai rank, who serve her ladyship—the daimiō's wife—in all personal service. In the old days, the daughters of the samurai were eager for the training in etiquette, and in all that belongs to nice housekeeping, that might be obtained by a few years of apprenticeship28 in a daimiō's house, and gladly assumed the most menial positions for the sake of the education and reputation to be gained by such training.
The wife and daughters of a daimiō led the quietest of lives, rarely passing beyond the four great walls that inclose the palace with its grounds. They saw the changes of the seasons in the flowers that bloomed in their lovely gardens, when, followed by[176] numerous attendants, they slowly walked through the bamboo groves29 or under the bloom-laden boughs30 of the plum or cherry trees, forming their views of life, its pleasures, its responsibilities, and its meaning, within the narrow limits of the daimiō's yashiki.
Their mornings were passed in the adorning31 of their own persons, and in the elaborate dressing32 of their luxuriant hair; the afternoons were spent in the tea ceremony, in writing poetry, or the execution of a sort of silk mosaic33 that is a favorite variety of fancy work still among the ladies of Japan.
A story is told of one of the Tokugawa princesses that illustrates34 the amusements of the Shōgun's daughters, and the pains that were taken to gratify their wishes, however unreasonable35. The cherry-trees of the castle gardens of Tōkyō are noted36 for their beauty when in bloom during the month of April. It is said that once a daughter of the Tokugawa house expressed a wish to give a garden party amid the blossoming cherry-trees in the month of December, and nothing would do but that her wishes must be carried out. Her[177] retainers accordingly summoned to their aid skillful artificers, who from pink and white tissue paper produced myriads37 of cherry blossoms, so natural that they could hardly be distinguished38 from the real ones. These they fastened upon the trees in just such places as the real flowers would have chosen to occupy, and the happy princess gave her garden party in December under the pink mist of cherry blooms.
The children of a daimiō's wife occupied her attention but little. They were placed in the charge of careful attendants, and the mother, though allowed to see them when she wished, was deprived of the pleasure of constant intercourse39 with them, and had none of the mother's cares which form so large a part of life to an ordinary Japanese woman.
When we know that the average Japanese girl is brought up strictly40 by her own mother, and thoroughly41 drilled in obedience42 and in all that is proper as regards etiquette and the duties of woman, we can imagine the narrowness of the education of the daimiō's poor little daughter, surrounded, from early childhood, with numerous attendants of the strictest sort, to[178] teach her all that is proper according to the highest and severest standards. Sometimes, by the whim43 or the indulgence of parents, or through exceptional circumstances in her surroundings, a samurai's daughter became more independent, more self-reliant, or better educated, than others of her rank; but such opportunities never came to the more carefully reared noble's daughter.
From her earliest childhood, she was addressed in the politest and most formal way, so that she could not help acquiring polite manners and speech. She was taught etiquette above all things, so that no rude action or speech would disgrace her rank; and that she should give due reverence44 to her superiors, courtesy to equals, and polite condescension45 to inferiors. She was taught especially to show kindness to the families under the rule of her father, and was early told of the noble's duty to protect and love his retainers, as a father loves and protects his children. From childhood, presents were made in her name to those around her, often without her previous knowledge or permission, and from them she would receive profuse[179] thanks,—lessons in the delights of beneficence which could not fail to make their impression on the child princess. Even to inferiors she used the polite language,[34] and never the rude, brusque speech of men, or the careless phrases and expressions of the lower classes.
The education of the daimiō's daughter was conducted entirely46 at home.[35] Instead of going out to masters for instruction, she was taught by some one in the household,—one of her father's retainers, or perhaps a member of her own private retinue. Teachers for certain branches came from outside, and these were not expected to give the lesson within a certain time and hurry away, but they would remain,[180] conversing47, sipping48 tea, and partaking of sweetmeats, until their noble pupil was ready to receive them. Hospitality required that the teacher be offered a meal after the lesson, and this meal etiquette would not permit him to refuse, so that both teacher and pupil must spend much time waiting for each other and for the lesson.
Pursued in this leisurely49 way, the education of the noble's daughter could not advance very rapidly, and it usually ended with an extremely early marriage; and the girl wife would sometimes play with her doll in the new home until the living baby took its place to the young mother.
The samurai women, who in one position or another were close attendants on these noble ladies, performing for them every act of service, were often women of more than average intelligence and education. From childhood to old age, the noble ladies were never without one or more of these maids of honor, close at hand to help or advise. Some entered the service in the lower positions for only a short period, leaving sooner or later to be married; for continued service in a daimiō's household[181] meant a single life. Many of them remained in the palace all their days, leading lives of devotion to their mistress; the comfort and ease of which hardly compensated50 for the endless formalities and the monotonous51 seclusion.
Even the less responsible and more menial positions were not looked down upon, and the higher offices in the household were exceedingly honorable. When, once in a long while, a day's leave of absence was granted to one of these gentlewomen, and, loaded with presents sent by the daimiō's lady, she went on her visit to her home, she was received as a greatly honored member of her own family. The respect which was paid to her knowledge of etiquette and dress was never lessened52 because of the menial services she might have performed for those of noble blood.
The lady who was the head attendant, and those in the higher positions, had a great deal of power and influence in matters that concerned their mistress and the household; just as the male retainers decided53 for the prince, and in their own way, many of the affairs of the province. The few conservative old ladies, the last[182] relics54 of the numerous retainers that once filled the castle, who still remain faithful in attendance in the homes now deprived of the grandeur55 of the olden times, look with horror upon the innovations of the present day, and sigh for the glory of old Japan. It is only upon compulsion that they give up many of the now useless formalities, and resign themselves to seeing their once so honored lords jostle elbow to elbow with the common citizen.
I shall never forget the horror of one old lady, attendant on a noble's daughter of high rank, just entering the peeress' school, when it was told her that each student must carry in her own bundle of books and arrange them herself, and that the attendants were not allowed in the classroom. The poor old lady was doubtless indignant at the thought that her noble-born mistress should have to perform even so slight a task as the arranging of her own desk unaided.[*]
In the daimiōs' houses there was little of the culture or wit that graced the more aristocratic seclusion of Kyōto, and none of the duties and responsibilities that belonged to the samurai women, so that the[183] life of the daimiō's lady was perhaps more purposeless, and less stimulating56 to the noble qualities, than the lives of any other of the women of Japan. Surrounded by endless restrictions57 of etiquette, lacking both the stimulus58 that comes from physical toil59 and that to be derived60 from intellectual exertion61, the ladies of this class of the nobility simply vegetated62. There is little wonder that the nobles degenerated63 both mentally and physically64 during the years when the Tokugawas held sway; for there was absolutely nothing in the lives of the women to fit them to be the wives and mothers of strong men. Delicate, dainty, refined, dexterous65 in all manner of little things but helpless to act for themselves,—ladies to the inmost core of their beings, with instincts of honor and of noblesse oblige appearing in them from earliest childhood,—the years of seclusion, of deference66 from hundreds of retainers, of constant instruction in the duties as well as the dignities of their position, have produced an abiding67 effect upon the minds of the women of this aristocracy, and to-day even the youngest and smallest of them have the virtues68 as well as the failings produced by nearly[184] three centuries of training. They are lacking in force, in ambition, in clearness of thought, among a nation abounding69 in those qualities; but the national characteristics of dignity, charming manners, a quick sense of honor, and indomitable pride of race and nation, combined with a personal modesty70 almost deprecating in its humility,—these are found among the daughters of the nobles developed to their highest extent. With the qualities of gentleness and delicacy71 possessed72 by these ladies, which make them shrink from rough contact with the outer world, there are mingled73 the stronger qualities of moral and physical courage. A daimiō's wife, as befitted the wife of a warrior25 and the daughter of long generations of brave men, never shrank from facing danger and death when necessary; and considered the taking of her own life an honorable and easy escape from being captured by her enemy.
Two or three little ripples74 from the past broke into my life in Tōkyō, giving a little insight into those old feudal times, and the customs that were common then, but that are now gone forever. A story was told me in Japan by a lady who had herself, as[185] a child, witnessed the events narrated75. It illustrates the responsibility felt by the retainers for their lord and his house. A daimiō fell into disgrace with the Shōgun, and was banished76 to his own capital,—a castle town several days' journey from Yedo,—as a punishment for some offense77. The castle gates were closed, and no communication with the outer world allowed. During this period of disgrace, it happened that the noble fell ill, and died quite suddenly before his punishment was ended. His death under such circumstances was the most terrible thing that could befall either himself or his family, as his funeral must be without the ordinary tokens of respect; and his tombstone, instead of bearing tribute to his virtues, and the favor in which he had been held by his lord, must be simply the monument of his disgrace. This being the case, the retainers felt that these evils must be averted78 at any cost. Knowing that the Shōgun's anger was probably not so great as to make him wish to bring eternal disgrace to their dead lord, they at once decided to send a messenger to the Shōgun, begging for pardon on the plea of desperate illness, and asking [186]the restoration of his favor before the approach of death. The death was not announced, but the floor of the room in which the man had died was lifted up, and the body let down to the ground beneath; and through all the town it was announced that the daimiō was hopelessly ill. Forty days passed before the Shōgun sent to the retainers the token that the disgrace was removed, and during all those forty days, in castle and barrack and village, the fiction of the daimiō's illness was kept up. As soon as the messengers returned, the body was drawn79 up again through the floor and placed on the bed; and all the retainers, from the least unto the greatest, were summoned into the room to congratulate their master upon his restoration to favor. One by one they entered the darkened room, prostrated80 themselves before the corpse81, and uttered the formal words of congratulation. Then when all, even to the little girl who, grown to womanhood, told me the story, had been through the horrible ceremony, it was announced that the master was dead,—that he had died immediately after the return of the messenger with the good tidings of pardon.[187] All obstacles being thus removed, the funeral was celebrated82 with due pomp and circumstance; and the tombstone of the daimiō to-day gives no hint of the disgrace from which he so narrowly escaped.
Another instance very similar, throwing some light on the custom of adoption83 or yōshi, referred to in a previous chapter, was the case of a nobleman who died without children, and without an heir appointed to inherit his title. It would never have done, in sending in the official notice of death, to be unable to name the legal head of the house and the successor to the title. There was also no male relative to perform the office of chief mourner at the funeral; and so the death of the nobleman was kept secret, and his house showed no signs of mourning during a long period, until a son satisfactory to all the members of the household had been adopted. When the legal notice of the adoption had been sent in, and the son received into the family as heir, then, and only then, was the death of the lord announced, the period of mourning begun, and the funeral ceremony performed.
Upon one occasion I was visiting a Japanese [188]lady, who knew the interest that I took in seeing and procuring84 the old-fashioned embroidered85 kimonos, which are now entirely out of style in Japan, and which can only be obtained at second-hand86 clothing stores, or at private sale. My friend said that she had just been shown an assortment87 of old garments which were offered at private sale by the heirs of a lady, recently deceased, who had once been a maid of honor in a daimiō's house. The clothes were still in the house, and were brought in, in a great basket, for my inspection88. Very beautiful garments they were, of silk, crêpe, and linen89, embroidered elaborately, and in extremely good order. Many of them seemed not to have been worn at all, but had been kept folded away for years, and only brought out when a fitting occasion came round at the proper season of the year. As we turned over the beautiful fabrics90, a black broadcloth garment at the bottom of the basket aroused my curiosity, and I pulled it out and held it up for closer inspection. A curious garment it was, bound with white, and with a great white crest91 appliqué on the middle of the back. Curious white stripes gave the[189] coat a military look, and it seemed appropriate rather to the wardrobe of some two-sworded warrior than to that of a gentlewoman of the old type. To the question, How did such a coat come to be in such a place? the older lady of the company—one to whom the old days were still the natural order and the new customs an exotic growth—explained that the garment rightfully belonged in the wardrobe of any lady-in-waiting in a daimiō's house, for it was made to wear in case of fire or attack when the men were away, and the women were expected to guard the premises92. Further search among the relics of the past brought to light the rest of the costume: silk hakama, or full kilted trousers; a stiff, manlike black silk cap bound with a white band; and a spear cover of broadcloth, with a great white crest upon it, like the one on the broadcloth coat. These made up the uniform which must be donned in time of need by the ladies of the palace or the castle, for the defense93 of their lord's property. They had been folded away for twenty years among the embroidered robes, to come to light at last for the purpose of showing to a foreigner a phase of the old[190] life that was so much a matter of course to the older Japanese that it never occurred to them even to mention it to a stranger. The elder lady of the house was wonderfully amused at my interest in these mute memorials of the past, and could never comprehend why I was willing to expend94 the sum of one dollar for the sake of gaining possession of a set of garments for which I could have no possible use. The uniform had probably never been worn in actual warfare95, but its owner had been trained in the use of the long-handled spear, the cover of which she had kept stored away all these years; and had regarded herself as liable to be called into action at any time as one of the home guard, when the male retainers of her lord were in the field.
There are in the shops of Tōkyō to-day hundreds of colored prints illustrating96 the splendor97 of the Shōgunate; for the fine clothes, the pageants99, the show and display that ended with the fall of the house of Tokugawa, are still dear to the popular mind. In these one sees reproduced, in more than their original brilliancy of coloring, the daimiōs, with their trains of uniformed retainers, proceeding100 in stately pageant98 [191]to the palace of the Shōgun; the games, the dances, the reviews held before the Shōgun himself; the princess, with her train of ladies and attendants, visiting the cherry blossoms at Uyéno, or crossing some swift but shallow river on her journey to Yedo. There one sees the fleet of red-lacquered pleasure barges101 in which the Shōgun with his court sailed up the river to Mukōjima, in the spring, to view the cherry-trees which bloom along the banks for miles. One sees, too, the interiors of the daimiōs' houses, the intimate domestic scenes into which no outsider could ever penetrate102. One picture shows the excitements consequent upon the advent103 of an heir to a noble house,—the happy mother on her couch, surrounded by brightly dressed ladies-in-waiting; the baby in the room adjoining; another group of brilliant beings preparing his bath; while down the long piazza104, which opens upon the little courtyard in the centre of the house, one sees still other groups of servants, bringing the gifts with which the great mansion105 is flooded at such a time. Still further away, across the courtyard, are the doctors, holding learned consultation106 around a little[192] table, and mixing medicines to secure the health and strength of both mother and baby.
The fall of the Shōgunate, and the abolition107 of castle and yashiki, have made a radical108 change in the fashions of dress in Japan. One sees no longer the beautiful embroidered robes, except upon the stage, for the abolition of the great leisure class has put the flowered kimono out of fashion. There are no courts, small and great, scattered all through the country, where the ladies must be dressed in changing styles for the changing seasons, and where the embroideries109 that imitate most closely the natural flowers are sure of a market. When one asks, as every foreigner is likely to ask, the Japanese ladies of one's acquaintance, "Why have you given up the beautiful embroideries and gorgeous colors that you used to wear?" the answer always is, "There are no daimiōs' houses now." And this is regarded as a sufficient explanation of the change.[*]
I have in my possession to-day two dainty bits of the silk mosaic work before mentioned, the work of the sixteen-year-old wife of one of the proudest and most conservative [193]of the present generation of nobles. A dainty little creature she was, with a face upon which her two years of wifehood and one year of motherhood had left no trace of care. Living amid her host of ladies and women servants, most of them older and wiser than herself; having no care and no amusements save the easy task of keeping herself pretty and well-dressed, and the amusement of watching her baby grow, and hearing the chance rumors110 that might come to her from the great new world into which her husband daily went, but with which she herself never mingled,—her days were one pleasant, monotonous round, unawakening alike either to soul or intellect. Into this life of remoteness from all that belongs to the new era, imagine the excitement produced by the advent of a foreign lady, with an educated dog, whose wonderful intelligence had been already related to her by one of her own ladies-in-waiting. I shall always believe that my invitation into that exclusive house was due largely to the reports of my dog, carried to its proprietors111 by one of the lady servitors who had seen him perform upon one occasion. Certain it is that[194] the first words of the little lady of the house to me were a question about the dog; and her last act of politeness to our party was a warm embrace of the handsome collie, who had given unimpeachable112 evidence that he understood a great deal of English,—a tongue which the daimiō himself was painfully learning. The dainty child-wife with both arms buried in the heavy ruff of the astonished dog is a picture that comes to me often, and that brings up most pathetically the monotony of an existence into which so small a thing can bring so much. The lifelike black and white silk puppy, the creeping baby doll from Kyōto, the silk mosaic box and chopstick case,—the work of my lady's delicate fingers,—are most agreeable reminders113 of the kindness and sweetness of the little wife, whose sixteen summers have been spent among the surroundings of thirty years ago, and who lives, like the enchanted114 princess of the fairy tales, wrapped about by a spell which separates her from the bustling115 world of to-day. The product of the past,—the daughter of the last of the Shōguns,—she dwells in her enchanted house, among the relics of a[195] past which is still the present to her and to her household. So lovely, so ?sthetic, so dainty and charming seems the world into which one enters there, that one would not care to break the spell that holds it as it is, and let the girl-wife, with her gentlewomen and her kneeling servants, hurry forward into the busy, perplexing life of to-day. May time deal gently with her and hers, nor rudely break the enchantment116 that surrounds her!
Footnotes:
[33] Yashiki, or spread-out house, was the name given to the palace and grounds of a daimiō's city residence, and also to the barracks occupied by his retainers, both in city and country. In the city the barracks of the samurai were built as a hollow square, in the centre of which stood the palace and grounds of their lord, and this whole place was the daimiō's yashiki. In the castle towns the daimiō's palace and gardens stood within the castle inclosure, surrounded by a moat, while the yashikis of the samurai were placed without the moat. They in turn were separated from the business part of the village sometimes by a second or third moat. By life in castle and yashiki we mean the life of the daimiō, whether in city or country.
[34] The Japanese language is full of expressions showing different shades of meaning in the politeness or respect implied. There are words and expressions which superiors in rank use to inferiors, or vice27 versa, and others used among equals. Some phrases belong especially to the language of the high-born, just as there are common expressions of the people. Some verbs in this extremely complex language must be altered in their termination according to the degree of honor in which the subject of the action is held in the speaker's mind.
[35] The establishment of the peeress' school, mentioned in the last chapter, is a great innovation upon the old-time ways of many of the aristocratic families.
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seclusion
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| n.隐遁，隔离 | |
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gathering
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| n.集会，聚会，聚集 | |
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reins
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| 感情，激情； 缰( rein的名词复数 )； 控制手段； 掌管； （成人带着幼儿走路以防其走失时用的）保护带 | |
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Founder
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| n.创始者，缔造者 | |
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vestige
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| n.痕迹，遗迹，残余 | |
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feudal
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| adj.封建的，封地的，领地的 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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complexity
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| n.复杂(性)，复杂的事物 | |
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etiquette
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| n.礼仪，礼节；规矩 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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mere
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vassal
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| n.附庸的；属下；adj.奴仆的 | |
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formerly
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| adv.从前，以前 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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pottery
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| n.陶器，陶器场 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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loyalty
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| n.忠诚，忠心 | |
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rigidly
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| adv.刻板地，僵化地 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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retinue
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| n.侍从；随员 | |
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deserted
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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24
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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25
warrior
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| n.勇士，武士，斗士 | |
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26
arsenals
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| n.兵工厂，军火库( arsenal的名词复数 )；任何事物的集成 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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28
apprenticeship
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| n.学徒身份；学徒期 | |
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29
groves
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| 树丛，小树林( grove的名词复数 ) | |
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30
boughs
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| 大树枝( bough的名词复数 ) | |
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31
adorning
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| 修饰，装饰物 | |
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32
dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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33
mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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34
illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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35
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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36
noted
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| adj.著名的，知名的 | |
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37
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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38
distinguished
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| adj.卓越的，杰出的，著名的 | |
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39
intercourse
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| n.性交；交流，交往，交际 | |
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40
strictly
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| adv.严厉地，严格地；严密地 | |
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41
thoroughly
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| adv.完全地，彻底地，十足地 | |
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42
obedience
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| n.服从，顺从 | |
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43
whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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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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45
condescension
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| n.自以为高人一等，贬低(别人) | |
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46
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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47
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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48
sipping
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| v.小口喝，呷，抿( sip的现在分词 ) | |
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leisurely
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| adj.悠闲的；从容的，慢慢的 | |
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50
compensated
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| 补偿，报酬( compensate的过去式和过去分词 )； 给（某人）赔偿（或赔款） | |
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51
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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lessened
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| 减少的，减弱的 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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54
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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stimulating
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| adj.有启发性的，能激发人思考的 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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61
exertion
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| n.尽力，努力 | |
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62
vegetated
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| v.过单调呆板的生活( vegetate的过去式和过去分词 )；植物似地生长；（瘤、疣等）长大 | |
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degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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dexterous
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| adj.灵敏的；灵巧的 | |
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deference
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| n.尊重，顺从；敬意 | |
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abiding
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| adj.永久的，持久的，不变的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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73
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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74
ripples
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| 逐渐扩散的感觉( ripple的名词复数 ) | |
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75
narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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76
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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77
offense
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| n.犯规，违法行为；冒犯，得罪 | |
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78
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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79
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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81
corpse
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| n.尸体，死尸 | |
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82
celebrated
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| adj.有名的，声誉卓著的 | |
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83
adoption
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| n.采用，采纳，通过；收养 | |
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84
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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85
embroidered
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| adj．绣花的 | |
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86
second-hand
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| adj.用过的，旧的，二手的 | |
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87
assortment
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| n.分类，各色俱备之物，聚集 | |
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88
inspection
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| n.检查，审查，检阅 | |
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89
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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90
fabrics
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| 织物( fabric的名词复数 )； 布； 构造； （建筑物的）结构（如墙、地面、屋顶）：质地 | |
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91
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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92
premises
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| n.建筑物，房屋 | |
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93
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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94
expend
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| vt.花费，消费，消耗 | |
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95
warfare
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| n.战争(状态)；斗争；冲突 | |
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96
illustrating
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| 给…加插图( illustrate的现在分词 )； 说明； 表明； （用示例、图画等）说明 | |
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97
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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98
pageant
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| n.壮观的游行；露天历史剧 | |
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99
pageants
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| n.盛装的游行( pageant的名词复数 )；穿古代服装的游行；再现历史场景的娱乐活动；盛会 | |
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100
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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101
barges
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| 驳船( barge的名词复数 ) | |
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102
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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103
advent
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| n.(重要事件等的)到来，来临 | |
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104
piazza
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| n.广场；走廊 | |
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105
mansion
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| n.大厦，大楼；宅第 | |
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106
consultation
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| n.咨询；商量；商议；会议 | |
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107
abolition
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| n.废除，取消 | |
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108
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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109
embroideries
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| 刺绣( embroidery的名词复数 )； 刺绣品； 刺绣法 | |
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110
rumors
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| n.传闻( rumor的名词复数 )；[古]名誉；咕哝；[古]喧嚷v.传闻( rumor的第三人称单数 )；[古]名誉；咕哝；[古]喧嚷 | |
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111
proprietors
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| n.所有人，业主( proprietor的名词复数 ) | |
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112
unimpeachable
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| adj.无可指责的；adv.无可怀疑地 | |
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113
reminders
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| n.令人回忆起…的东西( reminder的名词复数 )；提醒…的东西；（告知该做某事的）通知单；提示信 | |
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114
enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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115
bustling
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| adj.喧闹的 | |
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116
enchantment
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| n.迷惑，妖术，魅力 | |
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