The enthusiasm that had glowed, or seemed to glow, within me for one blessed moment when I knelt by the shrine1 of the Virgin2 at Nazareth, was not rekindled3 at Jerusalem. In the stead of the solemn gloom and the deep stillness that of right belonged to the Holy City, there was the hum and the bustle4 of active life. It was the “height of the season.” The Easter ceremonies drew near. The pilgrims were flocking in from all quarters; and although their objects were partly at least of a religious character, yet their “arrivals” brought as much stir and liveliness to the city as if they had come up to marry their daughters.
The votaries5 who every year crowd to the Holy Sepulchre are chiefly of the Greek and Armenian Churches. They are not drawn6 into Palestine by a mere7 sentimental8 longing9 to stand upon the ground trodden by our Saviour10, but rather they perform the pilgrimage as a plain duty strongly inculcated by their religion. A very great proportion of those who belong to the Greek Church contrive11 at some time or other in the course of their lives to achieve the enterprise. Many in their infancy12 and childhood are brought to the holy sites by their parents, but those who have not had this advantage will often make it the main object of their lives to save money enough for this holy undertaking13.
The pilgrims begin to arrive in Palestine some weeks before the Easter festival of the Greek Church. They come from Egypt, from all parts of Syria, from Armenia and Asia Minor14, from Stamboul, from Roumelia, from the provinces of the Danube, and from all the Russias. Most of these people bring with them some articles of merchandise, but I myself believe (notwithstanding the common taunt16 against pilgrims) that they do this rather as a mode of paying the expenses of their journey, than from a spirit of mercenary speculation17. They generally travel in families, for the women are of course more ardent18 than their husbands in undertaking these pious19 enterprises, and they take care to bring with them all their children, however young; for the efficacy of the rites20 does not depend upon the age of the votary21, so that people whose careful mothers have obtained for them the benefit of the pilgrimage in early life, are saved from the expense and trouble of undertaking the journey at a later age. The superior veneration22 so often excited by objects that are distant and unknown shows not perhaps the wrongheadedness of a man, but rather the transcendent power of his imagination. However this may be, and whether it is by mere obstinacy23 that they poke24 their way through intervening distance, or whether they come by the winged strength of fancy, quite certainly the pilgrims who flock to Palestine from the most remote homes are the people most eager in the enterprise, and in number too they bear a very high proportion to the whole mass.
The great bulk of the pilgrims make their way by sea to the port of Jaffa. A number of families will charter a vessel25 amongst them, all bringing their own provisions, which are of the simplest and cheapest kind. On board every vessel thus freighted there is, I believe, a priest, who helps the people in their religious exercises, and tries (and fails) to maintain something like order and harmony. The vessels27 employed in this service are usually Greek brigs or brigantines and schooners28, and the number of passengers stowed in them is almost always horribly excessive. The voyages are sadly protracted29, not only by the land-seeking, storm-flying habits of the Greek seamen30, but also by their endless schemes and speculations31, which are for ever tempting32 them to touch at the nearest port. The voyage too must be made in winter, in order that Jerusalem may be reached some weeks before the Greek Easter, and thus by the time they attain33 to the holy shrines34 the pilgrims have really and truly undergone a very respectable quantity of suffering. I once saw one of these pious cargoes35 put ashore36 on the coast of Cyprus, where they had touched for the purpose of visiting (not Paphos, but) some Christian37 sanctuary38. I never saw (no, never even in the most horridly39 stuffy40 ballroom) such a discomfortable collection of human beings. Long huddled41 together in a pitching and rolling prison, fed on beans, exposed to some real danger and to terrors without end, they had been tumbled about for many wintry weeks in the chopping seas of the Mediterranean42. As soon as they landed they stood upon the beach and chanted a hymn43 of thanks; the chant was morne and doleful, but really the poor people were looking so miserable44, that one could not fairly expect from them any lively outpouring of gratitude45.
When the pilgrims have landed at Jaffa they hire camels, horses, mules46, or donkeys, and make their way as well as they can to the Holy City. The space fronting the Church of the Holy Sepulchre soon becomes a kind of bazaar47, or rather, perhaps, reminds you of an English fair. On this spot the pilgrims display their merchandise, and there too the trading residents of the place offer their goods for sale. I have never, I think, seen elsewhere in Asia so much commercial animation48 as upon this square of ground by the church door; the “money-changers” seemed to be almost as brisk and lively as if they had been WITHIN the temple.
When I entered the church I found a babel of worshippers. Greek, Roman, and Armenian priests were performing their different rites in various nooks and corners, and crowds of disciples49 were rushing about in all directions, some laughing and talking, some begging, but most of them going round in a regular and methodical way to kiss the sanctified spots, and speak the appointed syllables50, and lay down the accustomed coin. If this kissing of the shrines had seemed as though it were done at the bidding of enthusiasm, or of any poor sentiment even feebly approaching to it, the sight would have been less odd to English eyes; but as it was, I stared to see grown men thus steadily51 and carefully embracing the sticks and the stones, not from love or from zeal52 (else God forbid that I should have stared!), but from a calm sense of duty; they seemed to be not “working out,” but TRANSACTING53 the great business of salvation54.
Dthemetri, however, who generally came with me when I went out, in order to do duty as interpreter, really had in him some enthusiasm. He was a zealous55 and almost fanatical member of the Greek Church, and had long since performed the pilgrimage, so now great indeed was the pride and delight with which he guided me from one holy spot to another. Every now and then, when he came to an unoccupied shrine, he fell down on his knees and performed devotion; he was almost distracted by the temptations that surrounded him; there were so many stones absolutely requiring to be kissed, that he rushed about happily puzzled and sweetly teased, like “Jack among the maidens56.”
A Protestant, familiar with the Holy Scriptures57, but ignorant of tradition and the geography of modern Jerusalem, finds himself a good deal “mazed” when he first looks for the sacred sites. The Holy Sepulchre is not in a field without the walls, but in the midst, and in the best part of the town, under the roof of the great church which I have been talking about. It is a handsome tomb of oblong form, partly subterranean58 and partly above ground, and closed in on all sides except the one by which it is entered. You descend59 into the interior by a few steps, and there find an altar with burning tapers60. This is the spot which is held in greater sanctity than any other at Jerusalem. When you have seen enough of it you feel perhaps weary of the busy crowd, and inclined for a gallop61; you ask your dragoman whether there will be time before sunset to procure62 horses and take a ride to Mount Calvary. Mount Calvary, signor? — eccolo! it is UPSTAIRS— ON THE FIRST FLOOR. In effect you ascend63, if I remember rightly, just thirteen steps, and then you are shown the now golden sockets65 in which the crosses of our Lord and the two thieves were fixed66. All this is startling, but the truth is, that the city having gathered round the Sepulchre, which is the main point of interest, has crept northward67, and thus in great measure are occasioned the many geographical68 surprises that puzzle the “Bible Christian.”
The Church of the Holy Sepulchre comprises very compendiously69 almost all the spots associated with the closing career of our Lord. Just there, on your right, He stood and wept; by the pillar, on your left, He was scourged70; on the spot, just before you, He was crowned with the crown of thorns; up there He was crucified, and down here He was buried. A locality is assigned to every, the minutest, event connected with the recorded history of our Saviour; even the spot where the cock crew when Peter denied his Master is ascertained71, and surrounded by the walls of an Armenian convent. Many Protestants are wont73 to treat these traditions contemptuously, and those who distinguish themselves from their brethren by the appellation74 of “Bible Christians75” are almost fierce in their denunciation of these supposed errors.
It is admitted, I believe, by everybody that the formal sanctification of these spots was the act of the Empress Helena, the mother of Constantine, but I think it is fair to suppose that she was guided by a careful regard to the then prevailing76 traditions. Now the nature of the ground upon which Jerusalem stands is such, that the localities belonging to the events there enacted77 might have been more easily, and permanently78, ascertained by tradition than those of any city that I know of. Jerusalem, whether ancient or modern, was built upon and surrounded by sharp, salient rocks intersected by deep ravines. Up to the time of the siege Mount Calvary of course must have been well enough known to the people of Jerusalem; the destruction of the mere buildings could not have obliterated79 from any man’s memory the names of those steep rocks and narrow ravines in the midst of which the city had stood. It seems to me, therefore, highly probable that in fixing the site of Calvary the Empress was rightly guided. Recollect80, too, that the voice of tradition at Jerusalem is quite unanimous, and that Romans, Greeks, Armenians, and Jews, all hating each other sincerely, concur81 in assigning the same localities to the events told in the Gospel. I concede, however, that the attempt of the Empress to ascertain72 the sites of the minor events cannot be safely relied upon. With respect, for instance, to the certainty of the spot where the cock crew, I am far from being convinced.
Supposing that the Empress acted arbitrarily in fixing the holy sites, it would seem that she followed the Gospel of St. John, and that the geography sanctioned by her can be more easily reconciled with that history than with the accounts of the other Evangelists.
The authority exercised by the Mussulman Government in relation to the holy sites is in one view somewhat humbling82 to the Christians, for it is almost as an arbitrator between the contending sects83 (this always, of course, for the sake of pecuniary84 advantage) that the Mussulman lends his contemptuous aid; he not only grants, but enforces toleration. All persons, of whatever religion, are allowed to go as they will into every part of the Church of the Holy Sepulchre, but in order to prevent indecent contests, and also from motives85 arising out of money payments, the Turkish Government assigns the peculiar87 care of each sacred spot to one of the ecclesiastic88 bodies. Since this guardianship89 carries with it the receipt of the coins which the pilgrims leave upon the shrines, it is strenuously90 fought for by all the rival Churches, and the artifices91 of intrigue92 are busily exerted at Stamboul in order to procure the issue or revocation93 of the firmans by which the coveted94 privilege is granted. In this strife95 the Greek Church has of late years signally triumphed, and the most famous of the shrines are committed to the care of their priesthood. They possess the golden socket64 in which stood the cross of our Lord whilst the Latins are obliged to content themselves with the apertures96 in which were inserted the crosses of the two thieves. They are naturally discontented with that poor privilege, and sorrowfully look back to the days of their former glory — the days when Napoleon was Emperor, and Sebastiani ambassador at the Porte. It seems that the “citizen” sultan, old Louis Philippe, has done very little indeed for Holy Church in Palestine.
Although the pilgrims perform their devotions at the several shrines with so little apparent enthusiasm, they are driven to the verge97 of madness by the miracle displayed before them on Easter Saturday. Then it is that the Heaven-sent fire issues from the Holy Sepulchre. The pilgrims all assemble in the great church, and already, long before the wonder is worked, they are wrought98 by anticipation99 of God’s sign, as well as by their struggles for room and breathing space, to a most frightful100 state of excitement. At length the chief priest of the Greeks, accompanied (of all people in the world) by the Turkish Governor, enters the tomb. After this, there is a long pause, and then suddenly from out of the small apertures on either side of the sepulchre there issue long, shining flames. The pilgrims now rush forward, madly struggling to light their tapers at the holy fire. This is the dangerous moment, and many lives are often lost.
The year before that of my going to Jerusalem, Ibrahim Pasha, from some whim101, or motive86 of policy, chose to witness the miracle. The vast church was of course thronged102, as it always is on that awful day. It seems that the appearance of the fire was delayed for a very long time, and that the growing frenzy103 of the people was heightened by suspense104. Many, too, had already sunk under the effect of the heat and the stifling105 atmosphere, when at last the fire flashed from the sepulchre. Then a terrible struggle ensued; many sunk and were crushed. Ibrahim had taken his station in one of the galleries, but now, feeling perhaps his brave blood warmed by the sight and sound of such strife, he took upon himself to quiet the people by his personal presence, and descended106 into the body of the church with only a few guards. He had forced his way into the midst of the dense107 crowd, when unhappily he fainted away; his guards shrieked108 out, and the event instantly became known. A body of soldiers recklessly forced their way through the crowd, trampling109 over every obstacle that they might save the life of their general. Nearly two hundred people were killed in the struggle.
The following year, however, the Government took better measures for the prevention of these calamities110. I was not present at the ceremony, having gone away from Jerusalem some time before, but I afterwards returned into Palestine, and I then learned that the day had passed off without any disturbance111 of a fatal kind. It is, however, almost too much to expect that so many ministers of peace can assemble without finding some occasion for strife, and in that year a tribe of wild Bedouins became the subject of discord112. These men, it seems, led an Arab life in some of the desert tracts113 bordering on the neighbourhood of Jerusalem, but were not connected with any of the great ruling tribes. Some whim or notion of policy had induced them to embrace Christianity; but they were grossly ignorant of the rudiments114 of their adopted faith, and having no priest with them in their desert, they had as little knowledge of religious ceremonies as of religion itself. They were not even capable of conducting themselves in a place of worship with ordinary decorum, but would interrupt the service with scandalous cries and warlike shouts. Such is the account the Latins give of them, but I have never heard the other side of the question. These wild fellows, notwithstanding their entire ignorance of all religion, are yet claimed by the Greeks, not only as proselytes who have embraced Christianity generally, but as converts to the particular doctrines115 and practice of their Church. The people thus alleged116 to have concurred117 in the great schism118 of the Eastern Empire are never, I believe, within the walls of a church, or even of any building at all, except upon this occasion of Easter; and as they then never fail to find a row of some kind going on by the side of the sepulchre, they fancy, it seems, that the ceremonies there enacted are funeral games of a martial119 character, held in honour of a deceased chieftain, and that a Christian festival is a peculiar kind of battle, fought between walls, and without cavalry120. It does not appear, however, that these men are guilty of any ferocious121 acts, or that they attempt to commit depredations122. The charge against them is merely that by their way of applauding the performance, by their horrible cries and frightful gestures, they destroy the solemnity of divine service, and upon this ground the Franciscans obtained a firman for the exclusion123 of such tumultuous worshippers. The Greeks, however, did not choose to lose the aid of their wild converts merely because they were a little backward in their religious education, and they therefore persuaded them to defy the firman by entering the city en masse and overawing their enemies. The Franciscans, as well as the Government authorities, were obliged to give way, and the Arabs triumphantly124 marched into the church. The festival, however, must have seemed to them rather flat, for although there may have been some “casualties” in the way of eyes black and noses bloody125, and women “missing,” there was no return of “killed.”
Formerly126 the Latin Catholics concurred in acknowledging (but not, I hope, in working) the annual miracle of the heavenly fire, but they have for many years withdrawn127 their countenance128 from this exhibition, and they now repudiate129 it as a trick of the Greek Church. Thus of course the violence of feeling with which the rival Churches meet at the Holy Sepulchre on Easter Saturday is greatly increased, and a disturbance of some kind is certain. In the year I speak of, though no lives were lost, there was, as it seems, a tough struggle in the church. I was amused at hearing of a taunt that was thrown that day upon an English traveller. He had taken his station in a convenient part of the church, and was no doubt displaying that peculiar air of serenity130 and gratification with which an English gentleman usually looks on at a row, when one of the Franciscans came by, all reeking131 from the fight, and was so disgusted at the coolness and placid132 contentment of the Englishman (who was a guest at the convent), that he forgot his monkish133 humility134 as well as the duties of hospitality, and plainly said, “You sleep under our roof, you eat our bread, you drink our wine, and then when Easter Saturday comes you don’t fight for us!”
Yet these rival Churches go on quietly enough till their blood is up. The terms on which they live remind one of the peculiar relation subsisting135 at Cambridge between “town and gown.”
These contests and disturbances136 certainly do not originate with the lay-pilgrims, the great body of whom are, as I believe, quiet and inoffensive people. It is true, however, that their pious enterprise is believed by them to operate as a counterpoise for a multitude of sins, whether past or future, and perhaps they exert themselves in after life to restore the balance of good and evil. The Turks have a maxim137 which, like most cynical138 apophthegms, carries with it the buzzing trumpet139 of falsehood as well as the small, fine “sting of truth.” “If your friend has made the pilgrimage once, distrust him; if he has made the pilgrimage twice, cut him dead!” The caution is said to be as applicable to the visitants of Jerusalem as to those of Mecca, but I cannot help believing that the frailties140 of all the hadjis, 28 whether Christian or Mahometan, are greatly exaggerated. I certainly regarded the pilgrims to Palestine as a well-disposed orderly body of people, not strongly enthusiastic, but desirous to comply with the ordinances141 of their religion, and to attain the great end of salvation as quietly and economically as possible.
When the solemnities of Easter are concluded the pilgrims move off in a body to complete their good work by visiting the sacred scenes in the neighbourhood of Jerusalem, including the wilderness142 of John the Baptist, Bethlehem, and above all, the Jordan, for to bathe in those sacred waters is one of the chief objects of the expedition. All the pilgrims — men, women, and children — are submerged en chemise, and the saturated143 linen144 is carefully wrapped up and preserved as a burial-dress that shall enure for salvation in the realms of death.
I saw the burial of a pilgrim. He was a Greek, miserably145 poor, and very old; he had just crawled into the Holy City, and had reached at once the goal of his pious journey and the end of his sufferings upon earth. There was no coffin146 nor wrapper, and as I looked full upon the face of the dead I saw how deeply it was rutted with the ruts of age and misery147. The priest, strong and portly, fresh, fat, and alive with the life of the animal kingdom, unpaid148, or ill paid for his work, would scarcely deign149 to mutter out his forms, but
out impatiently, “Yalla! Goor!” (Come! look sharp!), and then the dead Greek was seized. His limbs yielded inertly150 to the rude men that handled them, and down he went into his grave, so roughly bundled in that his neck was twisted by the fall, so twisted, that if the sharp malady151 of life were still upon him the old man would have shrieked and groaned152, and the lines of his face would have quivered with pain. The lines of his face were not moved, and the old man lay still and heedless, so well cured of that tedious life-ache, that nothing could hurt him now. His clay was ITSELF AGAIN— cool, firm, and tough. The pilgrim had found great rest. I threw the accustomed handful of the holy soil upon his patient face, and then, and in less than a minute, the earth closed coldly round him.
hurried over the words with shocking haste. Presently he called
I did not say “alas!” (nobody ever does that I know of, though the word is so frequently written). I thought the old man had got rather well out of the scrape of being alive, and poor.
The destruction of the mere buildings in such a place as Jerusalem would not involve the permanent dispersion of the inhabitants, for the rocky neighbourhood in which the town is situate abounds153 in caves, which would give an easy refuge to the people until they gained an opportunity of rebuilding their dwellings154; therefore I could not help looking upon the Jews of Jerusalem as being in some sort the representatives, if not the actual descendants, of the rascals155 who crucified our Saviour. Supposing this to be the case, I felt that there would be some interest in knowing how the events of the Gospel history were regarded by the Israelites of modern Jerusalem. The result of my inquiry156 upon this subject was, so far as it went, entirely157 favourable158 to the truth of Christianity. I understood that THE PERFORMANCE OF THE MIRACLES WAS NOT DOUBTED BY ANY OF THE JEWS IN THE PLACE. All of them concurred in attributing the works of our Lord to the influence of magic, but they were divided as to the species of enchantment159 from which the power proceeded. The great mass of the Jewish people believe, I fancy, that the miracles had been wrought by aid of the powers of darkness, but many, and those the more enlightened, would call Jesus “the good Magician.” To Europeans repudiating160 the notion of all magic, good or bad, the opinion of the Jews as to the agency by which the miracles were worked is a matter of no importance; but the circumstance of their admitting that those miracles WERE IN FACT PERFORMED, is certainly curious, and perhaps not quite immaterial.
If you stay in the Holy City long enough to fall into anything like regular habits of amusement and occupation, and to become, in short, for the time “a man about town” at Jerusalem, you will necessarily lose the enthusiasm which you may have felt when you trod the sacred soil for the first time, and it will then seem almost strange to you to find yourself so entirely surrounded in all your daily pursuits by the designs and sounds of religion. Your hotel is a monastery161, your rooms are cells, the landlord is a stately abbot, and the waiters are hooded162 monks163. If you walk out of the town you find yourself on the Mount of Olives, or in the Valley of Jehoshaphat, or on the Hill of Evil Counsel. If you mount your horse and extend your rambles164 you will be guided to the wilderness of St. John, or the birthplace of our Saviour. Your club is the great Church of the Holy Sepulchre, where everybody meets everybody every day. If you lounge through the town, your Bond Street is the Via Dolorosa, and the object of your hopeless affections is some maid or matron all forlorn, and sadly shrouded165 in her pilgrim’s robe. If you would hear music, it must be the chanting of friars; if you look at pictures, you see virgins166 with mis-fore-shortened arms, or devils out of drawing, or angels tumbling up the skies in impious perspective. If you would make any purchases, you must go again to the church doors, and when you inquire for the manufactures of the place, you find that they consist of double-blessed beads167 and sanctified shells. These last are the favourite tokens which the pilgrims carry off with them. The shell is graven, or rather scratched, on the white side with a rude drawing of the Blessed Virgin or of the Crucifixion or some other scriptural subject. Having passed this stage it goes into the hands of a priest. By him it is subjected to some process for rendering168 it efficacious against the schemes of our ghostly enemy. The manufacture is then complete, and is deemed to be fit for use.
The village of Bethlehem lies prettily169 couched on the slope of a hill. The sanctuary is a subterranean grotto170, and is committed to the joint-guardianship of the Romans, Greeks, and Armenians, who vie with each other in adorning171 it. Beneath an altar gorgeously decorated, and lit with everlasting172 fires, there stands the low slab173 of stone which marks the holy site of the Nativity; and near to this is a hollow scooped174 out of the living rock. Here the infant Jesus was laid. Near the spot of the Nativity is the rock against which the Blessed Virgin was leaning when she presented her babe to the adoring shepherds.
Many of those Protestants who are accustomed to despise tradition consider that this sanctuary is altogether unscriptural, that a grotto is not a stable, and that mangers are made of wood. It is perfectly175 true, however, that the many grottos176 and caves which are found among the rocks of Judea were formerly used for the reception of cattle. They are so used at this day. I have myself seen grottos appropriated to this purpose.
You know what a sad and sombre decorum it is that outwardly reigns177 through the lands oppressed by Moslem178 sway. The Mahometans make beauty their prisoner, and enforce such a stern and gloomy morality, or at all events, such a frightfully close semblance179 of it, that far and long the wearied traveller may go without catching180 one glimpse of outward happiness. By a strange chance in these latter days it happened that, alone of all the places in the land, this Bethlehem, the native village of our Lord, escaped the moral yoke181 of the Mussulmans, and heard again, after ages of dull oppression, the cheering clatter182 of social freedom, and the voices of laughing girls. It was after an insurrection, which had been raised against the authority of Mehemet Ali, that Bethlehem was freed from the hateful laws of Asiatic decorum. The Mussulmans of the village had taken an active part in the movement, and when Ibrahim had quelled183 it, his wrath184 was still so hot, that he put to death every one of the few Mahometans of Bethlehem who had not already fled. The effect produced upon the Christian inhabitants by the sudden removal of this restraint was immense. The village smiled once more. It is true that such sweet freedom could not long endure. Even if the population of the place should continue to be entirely Christian, the sad decorum of the Mussulmans, or rather of the Asiatics, would sooner or later be restored by the force of opinion and custom. But for a while the sunshine would last, and when I was at Bethlehem, though long after the flight of the Mussulmans, the cloud of Moslem propriety185 had not yet come back to cast its cold shadow upon life. When you reach that gladsome village, pray Heaven there still may be heard there the voice of free, innocent girls. It will sound so dearly welcome!
To a Christian, and thoroughbred Englishman, not even the licentiousness186 which generally accompanies it can compensate187 for the oppressiveness of that horrible outward decorum, which turns the cities and the palaces of Asia into deserts and gaols188. So, I say, when you see and hear them, those romping189 girls of Bethlehem will gladden your very soul. Distant at first, and then nearer and nearer the timid flock will gather around you, with their large burning eyes gravely fixed against yours, so that they see into your brain; and if you imagine evil against them, they will know of your ill thought before it is yet well born, and will fly and be gone in the moment. But presently, if you will only look virtuous190 enough to prevent alarm, and vicious enough to avoid looking silly, the blithe191 maidens will draw nearer and nearer to you, and soon there will be one, the bravest of the sisters, who will venture right up to your side and touch the hem15 of your coat, in playful defiance192 of the danger, and then the rest will follow the daring of their youthful leader, and gather close round you, and hold a shrill193 controversy194 on the wondrous195 formation that you call a hat, and the cunning of the hands that clothed you with cloth so fine; and then growing more profound in their researches, they will pass from the study of your mere dress to a serious contemplation of your stately height, and your nut-brown hair, and the ruddy glow of your English cheeks. And if they catch a glimpse of your ungloved fingers, then again will they make the air ring with their sweet screams of wonder and amazement196, as they compare the fairness of your hand with their warmer tints197, and even with the hues198 of your own sunburnt face. Instantly the ringleader of the gentle rioters imagines a new sin; with tremulous boldness she touches, then grasps your hand, and smoothes it gently betwixt her own, and pries26 curiously199 into its make and colour, as though it were silk of Damascus, or shawl of Cashmere. And when they see you even then still sage200 and gentle, the joyous201 girls will suddenly and screamingly, and all at once, explain to each other that you are surely quite harmless and innocent, a lion that makes no spring, a bear that never hugs, and upon this faith, one after the other, they will take your passive hand, and strive to explain it, and make it a theme and a controversy. But the one, the fairest and the sweetest of all, is yet the most timid; she shrinks from the daring deeds of her play-mates, and seeks shelter behind their sleeves, and strives to screen her glowing consciousness from the eyes that look upon her. But her laughing sisters will have none of this cowardice202; they vow203 that the fair one SHALL be their ‘complice, SHALL share their dangers, SHALL touch the hand of the stranger; they seize her small wrist, and drag her forward by force, and at last, whilst yet she strives to turn away, and to cover up her whole soul under the folds of downcast eyelids204, they vanquish205 her utmost strength, they vanquish your utmost modesty206, and marry her hand to yours. The quick pulse springs from her fingers, and throbs207 like a whisper upon your listening palm. For an instant her large timid eyes are upon you; in an instant they are shrouded again, and there comes a blush so burning, that the frightened girls stay their shrill laughter, as though they had played too perilously208, and harmed their gentle sister. A moment, and all with a sudden intelligence turn away and fly like deer, yet soon again like deer they wheel round and return, and stand, and gaze upon the danger, until they grow brave once more.
“I regret to observe, that the removal of the moral restraint imposed by the presence of the Mahometan inhabitants has led to a certain degree of boisterous209, though innocent, levity210 in the bearing of the Christians, and more especially in the demeanour of those who belong to the younger portion of the female population; but I feel assured that a more thorough knowledge of the principles of their own pure religion will speedily restore these young people to habits of propriety, even more strict than those which were imposed upon them by the authority of their Mahometan brethren.” Bah! thus you might chant, if you chose; but loving the truth, you will not so disown sweet Bethlehem; you will not disown or dissemble your right good hearty211 delight when you find, as though in a desert, this gushing212 spring of fresh and joyous girlhood.
收听单词发音 |
1
shrine
|
|
| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
参考例句： |
|
|
|
|
2
virgin
|
|
| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
参考例句： |
|
|
|
|
3
rekindled
|
|
| v.使再燃( rekindle的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
4
bustle
|
|
| v.喧扰地忙乱，匆忙，奔忙；n.忙碌；喧闹 | |
参考例句： |
|
|
|
|
5
votaries
|
|
| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
参考例句： |
|
|
|
|
|
6
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
7
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
8
sentimental
|
|
| adj.多愁善感的，感伤的 | |
参考例句： |
|
|
|
|
9
longing
|
|
| n.（for）渴望 | |
参考例句： |
|
|
|
|
10
saviour
|
|
| n.拯救者，救星 | |
参考例句： |
|
|
|
|
11
contrive
|
|
| vt.谋划，策划；设法做到；设计，想出 | |
参考例句： |
|
|
|
|
12
infancy
|
|
| n.婴儿期；幼年期；初期 | |
参考例句： |
|
|
|
|
13
undertaking
|
|
| n.保证，许诺，事业 | |
参考例句： |
|
|
|
|
14
minor
|
|
| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
参考例句： |
|
|
|
|
15
hem
|
|
| n.贴边，镶边；vt.缝贴边；(in)包围，限制 | |
参考例句： |
|
|
|
|
16
taunt
|
|
| n.辱骂，嘲弄；v.嘲弄 | |
参考例句： |
|
|
|
|
17
speculation
|
|
| n.思索，沉思；猜测；投机 | |
参考例句： |
|
|
|
|
18
ardent
|
|
| adj.热情的，热烈的，强烈的，烈性的 | |
参考例句： |
|
|
|
|
19
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
20
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
21
votary
|
|
| n.崇拜者；爱好者；adj.誓约的，立誓任圣职的 | |
参考例句： |
|
|
|
|
22
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
23
obstinacy
|
|
| n.顽固；（病痛等）难治 | |
参考例句： |
|
|
|
|
24
poke
|
|
| n.刺，戳，袋；vt.拨开，刺，戳；vi.戳，刺，捅，搜索，伸出，行动散慢 | |
参考例句： |
|
|
|
|
25
vessel
|
|
| n.船舶；容器，器皿；管，导管，血管 | |
参考例句： |
|
|
|
|
26
pries
|
|
| v.打听，刺探（他人的私事）( pry的第三人称单数 )；撬开 | |
参考例句： |
|
|
|
|
27
vessels
|
|
| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
参考例句： |
|
|
|
|
28
schooners
|
|
| n.（有两个以上桅杆的）纵帆船( schooner的名词复数 ) | |
参考例句： |
|
|
|
|
29
protracted
|
|
| adj.拖延的；延长的v.拖延“protract”的过去式和过去分词 | |
参考例句： |
|
|
|
|
30
seamen
|
|
| n.海员 | |
参考例句： |
|
|
|
|
31
speculations
|
|
| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
参考例句： |
|
|
|
|
32
tempting
|
|
| a.诱人的, 吸引人的 | |
参考例句： |
|
|
|
|
33
attain
|
|
| vt.达到，获得，完成 | |
参考例句： |
|
|
|
|
34
shrines
|
|
| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
参考例句： |
|
|
|
|
35
cargoes
|
|
| n.（船或飞机装载的）货物( cargo的名词复数 )；大量，重负 | |
参考例句： |
|
|
|
|
36
ashore
|
|
| adv.在(向)岸上，上岸 | |
参考例句： |
|
|
|
|
37
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
38
sanctuary
|
|
| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
参考例句： |
|
|
|
|
39
horridly
|
|
| 可怕地，讨厌地 | |
参考例句： |
|
|
|
|
|
40
stuffy
|
|
| adj.不透气的，闷热的 | |
参考例句： |
|
|
|
|
41
huddled
|
|
| 挤在一起（huddle的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
42
Mediterranean
|
|
| adj.地中海的；地中海沿岸的 | |
参考例句： |
|
|
|
|
43
hymn
|
|
| n.赞美诗，圣歌，颂歌 | |
参考例句： |
|
|
|
|
44
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
45
gratitude
|
|
| adj.感激，感谢 | |
参考例句： |
|
|
|
|
46
mules
|
|
| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
参考例句： |
|
|
|
|
47
bazaar
|
|
| n.集市，商店集中区 | |
参考例句： |
|
|
|
|
48
animation
|
|
| n.活泼，兴奋，卡通片／动画片的制作 | |
参考例句： |
|
|
|
|
49
disciples
|
|
| 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 | |
参考例句： |
|
|
|
|
50
syllables
|
|
| n.音节( syllable的名词复数 ) | |
参考例句： |
|
|
|
|
51
steadily
|
|
| adv.稳定地；不变地；持续地 | |
参考例句： |
|
|
|
|
52
zeal
|
|
| n.热心，热情，热忱 | |
参考例句： |
|
|
|
|
53
transacting
|
|
| v.办理（业务等）( transact的现在分词 )；交易，谈判 | |
参考例句： |
|
|
|
|
54
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
55
zealous
|
|
| adj.狂热的，热心的 | |
参考例句： |
|
|
|
|
56
maidens
|
|
| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
参考例句： |
|
|
|
|
57
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
58
subterranean
|
|
| adj.地下的，地表下的 | |
参考例句： |
|
|
|
|
59
descend
|
|
| vt./vi.传下来，下来，下降 | |
参考例句： |
|
|
|
|
60
tapers
|
|
| （长形物体的）逐渐变窄( taper的名词复数 )； 微弱的光； 极细的蜡烛 | |
参考例句： |
|
|
|
|
61
gallop
|
|
| v./n.(马或骑马等)飞奔；飞速发展 | |
参考例句： |
|
|
|
|
62
procure
|
|
| vt.获得，取得，促成；vi.拉皮条 | |
参考例句： |
|
|
|
|
63
ascend
|
|
| vi.渐渐上升，升高；vt.攀登，登上 | |
参考例句： |
|
|
|
|
64
socket
|
|
| n.窝，穴，孔，插座，插口 | |
参考例句： |
|
|
|
|
65
sockets
|
|
| n.套接字，使应用程序能够读写与收发通讯协定(protocol)与资料的程序( Socket的名词复数 )；孔( socket的名词复数 )；（电器上的）插口；托座；凹穴 | |
参考例句： |
|
|
|
|
66
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
67
northward
|
|
| adv.向北；n.北方的地区 | |
参考例句： |
|
|
|
|
68
geographical
|
|
| adj.地理的；地区(性)的 | |
参考例句： |
|
|
|
|
69
compendiously
|
|
| adv.扼要地；简要地；摘要地；简洁地 | |
参考例句： |
|
|
|
|
70
scourged
|
|
| 鞭打( scourge的过去式和过去分词 )； 惩罚，压迫 | |
参考例句： |
|
|
|
|
71
ascertained
|
|
| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
72
ascertain
|
|
| vt.发现，确定，查明，弄清 | |
参考例句： |
|
|
|
|
73
wont
|
|
| adj.习惯于；v.习惯；n.习惯 | |
参考例句： |
|
|
|
|
74
appellation
|
|
| n.名称，称呼 | |
参考例句： |
|
|
|
|
75
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
76
prevailing
|
|
| adj.盛行的；占优势的；主要的 | |
参考例句： |
|
|
|
|
77
enacted
|
|
| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
78
permanently
|
|
| adv.永恒地，永久地，固定不变地 | |
参考例句： |
|
|
|
|
79
obliterated
|
|
| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
参考例句： |
|
|
|
|
80
recollect
|
|
| v.回忆，想起，记起，忆起，记得 | |
参考例句： |
|
|
|
|
81
concur
|
|
| v.同意，意见一致，互助，同时发生 | |
参考例句： |
|
|
|
|
82
humbling
|
|
| adj.令人羞辱的v.使谦恭( humble的现在分词 )；轻松打败（尤指强大的对手）；低声下气 | |
参考例句： |
|
|
|
|
83
sects
|
|
| n.宗派，教派( sect的名词复数 ) | |
参考例句： |
|
|
|
|
84
pecuniary
|
|
| adj.金钱的；金钱上的 | |
参考例句： |
|
|
|
|
85
motives
|
|
| n.动机，目的( motive的名词复数 ) | |
参考例句： |
|
|
|
|
86
motive
|
|
| n.动机，目的；adv.发动的，运动的 | |
参考例句： |
|
|
|
|
87
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
88
ecclesiastic
|
|
| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
参考例句： |
|
|
|
|
89
guardianship
|
|
| n. 监护, 保护, 守护 | |
参考例句： |
|
|
|
|
90
strenuously
|
|
| adv.奋发地，费力地 | |
参考例句： |
|
|
|
|
91
artifices
|
|
| n.灵巧( artifice的名词复数 )；诡计；巧妙办法；虚伪行为 | |
参考例句： |
|
|
|
|
92
intrigue
|
|
| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
参考例句： |
|
|
|
|
93
revocation
|
|
| n.废止，撤回 | |
参考例句： |
|
|
|
|
94
coveted
|
|
| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
参考例句： |
|
|
|
|
95
strife
|
|
| n.争吵，冲突，倾轧，竞争 | |
参考例句： |
|
|
|
|
96
apertures
|
|
| n.孔( aperture的名词复数 )；隙缝；（照相机的）光圈；孔径 | |
参考例句： |
|
|
|
|
97
verge
|
|
| n.边，边缘；v.接近，濒临 | |
参考例句： |
|
|
|
|
98
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
99
anticipation
|
|
| n.预期，预料，期望 | |
参考例句： |
|
|
|
|
100
frightful
|
|
| adj.可怕的；讨厌的 | |
参考例句： |
|
|
|
|
101
whim
|
|
| n.一时的兴致，突然的念头；奇想，幻想 | |
参考例句： |
|
|
|
|
102
thronged
|
|
| v.成群，挤满( throng的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
103
frenzy
|
|
| n.疯狂，狂热，极度的激动 | |
参考例句： |
|
|
|
|
104
suspense
|
|
| n.（对可能发生的事）紧张感，担心，挂虑 | |
参考例句： |
|
|
|
|
105
stifling
|
|
| a.令人窒息的 | |
参考例句： |
|
|
|
|
106
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
107
dense
|
|
| a.密集的，稠密的，浓密的；密度大的 | |
参考例句： |
|
|
|
|
108
shrieked
|
|
| v.尖叫( shriek的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
109
trampling
|
|
| 踩( trample的现在分词 )； 践踏； 无视； 侵犯 | |
参考例句： |
|
|
|
|
110
calamities
|
|
| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
参考例句： |
|
|
|
|
111
disturbance
|
|
| n.动乱，骚动；打扰，干扰；(身心)失调 | |
参考例句： |
|
|
|
|
112
discord
|
|
| n.不和，意见不合，争论，（音乐）不和谐 | |
参考例句： |
|
|
|
|
113
tracts
|
|
| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
参考例句： |
|
|
|
|
114
rudiments
|
|
| n.基础知识，入门 | |
参考例句： |
|
|
|
|
115
doctrines
|
|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
参考例句： |
|
|
|
|
116
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
117
concurred
|
|
| 同意（concur的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
118
schism
|
|
| n.分派，派系，分裂 | |
参考例句： |
|
|
|
|
119
martial
|
|
| adj.战争的，军事的，尚武的，威武的 | |
参考例句： |
|
|
|
|
120
cavalry
|
|
| n.骑兵；轻装甲部队 | |
参考例句： |
|
|
|
|
121
ferocious
|
|
| adj.凶猛的，残暴的，极度的，十分强烈的 | |
参考例句： |
|
|
|
|
122
depredations
|
|
| n.劫掠，毁坏( depredation的名词复数 ) | |
参考例句： |
|
|
|
|
123
exclusion
|
|
| n.拒绝，排除，排斥，远足，远途旅行 | |
参考例句： |
|
|
|
|
124
triumphantly
|
|
| ad.得意洋洋地；得胜地；成功地 | |
参考例句： |
|
|
|
|
125
bloody
|
|
| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
参考例句： |
|
|
|
|
126
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
127
withdrawn
|
|
| vt.收回；使退出；vi.撤退，退出 | |
参考例句： |
|
|
|
|
128
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
参考例句： |
|
|
|
|
129
repudiate
|
|
| v.拒绝，拒付，拒绝履行 | |
参考例句： |
|
|
|
|
130
serenity
|
|
| n.宁静，沉着，晴朗 | |
参考例句： |
|
|
|
|
131
reeking
|
|
| v.发出浓烈的臭气( reek的现在分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
参考例句： |
|
|
|
|
132
placid
|
|
| adj.安静的，平和的 | |
参考例句： |
|
|
|
|
133
monkish
|
|
| adj.僧侣的，修道士的，禁欲的 | |
参考例句： |
|
|
|
|
134
humility
|
|
| n.谦逊，谦恭 | |
参考例句： |
|
|
|
|
135
subsisting
|
|
| v.（靠很少的钱或食物）维持生活，生存下去( subsist的现在分词 ) | |
参考例句： |
|
|
|
|
136
disturbances
|
|
| n.骚乱( disturbance的名词复数 )；打扰；困扰；障碍 | |
参考例句： |
|
|
|
|
137
maxim
|
|
| n.格言，箴言 | |
参考例句： |
|
|
|
|
138
cynical
|
|
| adj.(对人性或动机)怀疑的，不信世道向善的 | |
参考例句： |
|
|
|
|
139
trumpet
|
|
| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
参考例句： |
|
|
|
|
140
frailties
|
|
| n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点 | |
参考例句： |
|
|
|
|
141
ordinances
|
|
| n.条例，法令( ordinance的名词复数 ) | |
参考例句： |
|
|
|
|
142
wilderness
|
|
| n.杳无人烟的一片陆地、水等，荒漠 | |
参考例句： |
|
|
|
|
143
saturated
|
|
| a.饱和的，充满的 | |
参考例句： |
|
|
|
|
144
linen
|
|
| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
参考例句： |
|
|
|
|
145
miserably
|
|
| adv.痛苦地；悲惨地；糟糕地；极度地 | |
参考例句： |
|
|
|
|
146
coffin
|
|
| n.棺材，灵柩 | |
参考例句： |
|
|
|
|
147
misery
|
|
| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
参考例句： |
|
|
|
|
148
unpaid
|
|
| adj.未付款的，无报酬的 | |
参考例句： |
|
|
|
|
149
deign
|
|
| v. 屈尊, 惠允 ( 做某事) | |
参考例句： |
|
|
|
|
150
inertly
|
|
| adv.不活泼地，无生气地 | |
参考例句： |
|
|
|
|
|
151
malady
|
|
| n.病，疾病(通常做比喻) | |
参考例句： |
|
|
|
|
152
groaned
|
|
| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
参考例句： |
|
|
|
|
153
abounds
|
|
| v.大量存在，充满，富于( abound的第三人称单数 ) | |
参考例句： |
|
|
|
|
154
dwellings
|
|
| n.住处，处所( dwelling的名词复数 ) | |
参考例句： |
|
|
|
|
155
rascals
|
|
| 流氓( rascal的名词复数 )； 无赖； （开玩笑说法）淘气的人（尤指小孩）； 恶作剧的人 | |
参考例句： |
|
|
|
|
156
inquiry
|
|
| n.打听，询问，调查，查问 | |
参考例句： |
|
|
|
|
157
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
158
favourable
|
|
| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
参考例句： |
|
|
|
|
159
enchantment
|
|
| n.迷惑，妖术，魅力 | |
参考例句： |
|
|
|
|
160
repudiating
|
|
| v.（正式地）否认( repudiate的现在分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
参考例句： |
|
|
|
|
161
monastery
|
|
| n.修道院，僧院，寺院 | |
参考例句： |
|
|
|
|
162
hooded
|
|
| adj.戴头巾的；有罩盖的；颈部因肋骨运动而膨胀的 | |
参考例句： |
|
|
|
|
163
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
164
rambles
|
|
| （无目的地）漫游( ramble的第三人称单数 )； （喻）漫谈； 扯淡； 长篇大论 | |
参考例句： |
|
|
|
|
165
shrouded
|
|
| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
参考例句： |
|
|
|
|
166
virgins
|
|
| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
参考例句： |
|
|
|
|
167
beads
|
|
| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
参考例句： |
|
|
|
|
168
rendering
|
|
| n.表现，描写 | |
参考例句： |
|
|
|
|
169
prettily
|
|
| adv.优美地；可爱地 | |
参考例句： |
|
|
|
|
170
grotto
|
|
| n.洞穴 | |
参考例句： |
|
|
|
|
171
adorning
|
|
| 修饰，装饰物 | |
参考例句： |
|
|
|
|
172
everlasting
|
|
| adj.永恒的，持久的，无止境的 | |
参考例句： |
|
|
|
|
173
slab
|
|
| n.平板，厚的切片；v.切成厚板，以平板盖上 | |
参考例句： |
|
|
|
|
174
scooped
|
|
| v.抢先报道( scoop的过去式和过去分词 )；（敏捷地）抱起；抢先获得；用铲[勺]等挖（洞等） | |
参考例句： |
|
|
|
|
175
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
176
grottos
|
|
| n.（吸引人的）岩洞，洞穴，（人挖的）洞室( grotto的名词复数 ) | |
参考例句： |
|
|
|
|
177
reigns
|
|
| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
参考例句： |
|
|
|
|
178
Moslem
|
|
| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
参考例句： |
|
|
|
|
179
semblance
|
|
| n.外貌，外表 | |
参考例句： |
|
|
|
|
180
catching
|
|
| adj.易传染的，有魅力的，迷人的，接住 | |
参考例句： |
|
|
|
|
181
yoke
|
|
| n.轭；支配；v.给...上轭，连接，使成配偶 | |
参考例句： |
|
|
|
|
182
clatter
|
|
| v./n.(使)发出连续而清脆的撞击声 | |
参考例句： |
|
|
|
|
183
quelled
|
|
| v.（用武力）制止，结束，镇压( quell的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
184
wrath
|
|
| n.愤怒，愤慨，暴怒 | |
参考例句： |
|
|
|
|
185
propriety
|
|
| n.正当行为；正当；适当 | |
参考例句： |
|
|
|
|
186
licentiousness
|
|
| n.放肆，无法无天 | |
参考例句： |
|
|
|
|
187
compensate
|
|
| vt.补偿，赔偿；酬报 vi.弥补；补偿；抵消 | |
参考例句： |
|
|
|
|
188
gaols
|
|
| 监狱，拘留所( gaol的名词复数 ) | |
参考例句： |
|
|
|
|
189
romping
|
|
| adj.嬉戏喧闹的，乱蹦乱闹的v.嬉笑玩闹( romp的现在分词 )；（尤指在赛跑或竞选等中）轻易获胜 | |
参考例句： |
|
|
|
|
190
virtuous
|
|
| adj.有品德的，善良的，贞洁的，有效力的 | |
参考例句： |
|
|
|
|
191
blithe
|
|
| adj.快乐的，无忧无虑的 | |
参考例句： |
|
|
|
|
192
defiance
|
|
| n.挑战，挑衅，蔑视，违抗 | |
参考例句： |
|
|
|
|
193
shrill
|
|
| adj.尖声的；刺耳的；v尖叫 | |
参考例句： |
|
|
|
|
194
controversy
|
|
| n.争论，辩论，争吵 | |
参考例句： |
|
|
|
|
195
wondrous
|
|
| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
参考例句： |
|
|
|
|
196
amazement
|
|
| n.惊奇，惊讶 | |
参考例句： |
|
|
|
|
197
tints
|
|
| 色彩( tint的名词复数 )； 带白的颜色； （淡色）染发剂； 痕迹 | |
参考例句： |
|
|
|
|
198
hues
|
|
| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
参考例句： |
|
|
|
|
199
curiously
|
|
| adv.有求知欲地；好问地；奇特地 | |
参考例句： |
|
|
|
|
200
sage
|
|
| n.圣人，哲人；adj.贤明的，明智的 | |
参考例句： |
|
|
|
|
201
joyous
|
|
| adj.充满快乐的；令人高兴的 | |
参考例句： |
|
|
|
|
202
cowardice
|
|
| n.胆小，怯懦 | |
参考例句： |
|
|
|
|
203
vow
|
|
| n.誓(言)，誓约；v.起誓，立誓 | |
参考例句： |
|
|
|
|
204
eyelids
|
|
| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
参考例句： |
|
|
|
|
205
vanquish
|
|
| v.征服，战胜；克服；抑制 | |
参考例句： |
|
|
|
|
206
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
207
throbs
|
|
| 体内的跳动( throb的名词复数 ) | |
参考例句： |
|
|
|
|
208
perilously
|
|
| adv.充满危险地，危机四伏地 | |
参考例句： |
|
|
|
|
209
boisterous
|
|
| adj.喧闹的，欢闹的 | |
参考例句： |
|
|
|
|
210
levity
|
|
| n.轻率，轻浮，不稳定，多变 | |
参考例句： |
|
|
|
|
211
hearty
|
|
| adj.热情友好的；衷心的；尽情的，纵情的 | |
参考例句： |
|
|
|
|
212
gushing
|
|
| adj.迸出的；涌出的；喷出的；过分热情的v.喷，涌( gush的现在分词 )；滔滔不绝地说话 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |