DIDONE
‘Seven mornings and evenings Immalee paced the sands of her lonely isle1, without seeing the stranger. She had still his promise to console her, that they should meet in the world of suffering; and this she repeated to herself as if it was full of hope and consolation2. In this interval3 she tried to educate herself for her introduction into this world, and it was beautiful to see her attempting, from vegetable and animal analogies, to form some image of the incomprehensible destiny of man. In the shade she watched the withering5 flower. — ‘The blood that ran red through its veins6 yesterday is purple to-day, and will be black and dry to-morrow,’ she said; ‘but it feels no pain — it dies patiently, — and the ranunculus and tulip near it are untouched by grief for their companion, or their colours would not be so resplendent. But can it be thus in the world that thinks? Could I see him wither4 and die, without withering and dying along with him. Oh no! when that flower fades, I will be the dew that falls over him!’
‘She attempted to enlarge her comprehension, by observing the animal world. A young loxia had fallen dead from its pendent nest; and Immalee, looking into the aperture7 which that intelligent bird forms at the lower extremity8 of the nest to secure it from birds of prey9, perceived the old ones with fire-flies in their small beaks10, their young one lying dead before them. At this sight Immalee burst into tears. — ‘Ah! you cannot weep,’ she said, ‘what an advantage I have over you! You eat, though your young one, your own one, is dead; but could I ever drink of the milk of the cocoa, if he could no longer taste it? I begin to comprehend what he said — to think, then, is to suffer — and a world of thought must be a world of pain! But how delicious are these tears! Formerly11 I wept for pleasure — but there is a pain sweeter than pleasure, that I never felt till I beheld12 him. Oh! who would not think, to have the joy of tears?’
‘But Immalee did not occupy this interval solely13 in reflection’; a new anxiety began to agitate14 her; and in the intervals15 of her meditation16 and her tears, she searched with avidity for the most glowing and fantastically wreathed shells to deck her arms and hair with. She changed her drapery of flowers every day, and never thought them fresh after the first hour; then she filled her largest shells with the most limpid17 water, and her hollow cocoa nuts with the most delicious figs18, interspersed19 with roses, and arranged them picturesquely20 on the stone bench of the ruined pagoda22. The time, however, passed over without the arrival of the stranger, and Immalee, on visiting her fairy banquet the next day, wept over the withered23 fruit, but dried her eyes, and hastened to replace them.
‘She was thus employed on the eighth morning, when she saw the stranger approach; and the wild and innocent delight with which she bounded towards him, excited in him for a moment a feeling of gloomy and reluctant compunction, which Immalee’s quick susceptibility traced in his pausing step and averted24 eye. She stood trembling in lovely and pleading diffidence, as if intreating pardon for an unconscious offence, and asking permission to approach by the very attitude in which she forbore it, while tears stood in her eyes ready to fall at another repelling25 motion. This sight ‘whetted his almost blunted purpose.’ She must learn to suffer, to qualify her to become my pupil, he thought. ‘Immalee, you weep,’ he added, approaching her. ‘Oh yes!’ said Immalee, smiling like a spring morning through her tears; ‘you are to teach me to suffer, and I shall soon be very fit for your world — but I had rather weep for you, than smile on a thousand roses.’ — ‘Immalee,’ said the stranger, repelling the tenderness that melted him in spite of himself, ‘Immalee, I come to shew you something of the world of thought you are so anxious to inhabit, and of which you must soon become an inmate26. Ascend27 this hill where the palm-trees are clustering, and you shall see a glimpse of part of it.’ — ‘But I would like to see the whole, and all at once!’ said Immalee, with the natural avidity of thirsty and unfed intellect, that believes it can swallow all things, and digest all things. ‘The whole, and all at once!’ said her conductor, turning to smile at her as she bounded after him, breathless and glowing with newly excited feeling. ‘I doubt the part you will see to-night will be more than enough to satiate even your curiosity.’ As he spoke28 he drew a tube from his vest, and bid her apply it to her sight. The Indian obeyed him; but, after gazing a moment, uttered the emphatic29 exclamation30, ‘I am there! — or are they here?’ and sunk on the earth in a frenzy31 of delight. She rose again in a moment, and eagerly seizing the telescope, applied32 it in a wrong direction, which disclosed merely the sea to her view, and exclaimed sadly, ‘Gone! — gone! — all that beautiful world lived and died in a moment — all that I love die so — my dearest roses live not half so long as those I neglect — you were absent for seven moons since I first saw you, and the beautiful world lived only a moment.’
‘The stranger again directed the telescope towards the shore of India, from which they were not far distant, and Immalee again exclaimed in rapture34, ‘Alive and more beautiful than ever! — all living, thinking things! — their very walk thinks. No mute fishes, and senseless trees, but wonderful rocks,1 on which they look with pride, as if they were the works of their own hands. Beautiful rocks! how I love the perfect straitness of your sides, and the crisped and flower-like knots of your decorated tops! Oh that flowers grew, and birds fluttered round you, and then I would prefer you even to the rocks under which I watch the setting sun! Oh what a world must that be where nothing is natural, and every thing beautiful! — thought must have done all that. But, how little every thing is! — thought should have made every thing larger — thought should be a god. But,’ she added with quick intelligence and self-accusing diffidence, ‘perhaps I am wrong. Sometimes I have thought I could lay my hand on the top of a palm-tree, but when, after a long, long time, I came close to it, I could not have reached its lowest leaf were I ten times higher than I am. Perhaps your beautiful world may grow higher as I approach it.’ — ‘Hold, Immalee,’ said the stranger, taking the telescope from her hands, ‘to enjoy this sight you should understand it.’ — ‘Oh yes!’ said Immalee, with submissive anxiety, as the world of sense rapidly lost ground in her imagination against the new-found world of mind, — ‘yes — let me think.’ — ‘Immalee, have you any religion?’ said the visitor, as an indescribable feeling of pain made his pale brow still paler. Immalee, quick in understanding and sympathising with physical feeling, darted36 away at these words, returned in a moment with a banyan37 leaf, with which she wiped the drops from his livid forehead; and then seating herself at his feet, in an attitude of profound but eager attention, repeated, ‘Religion! what is that? is it a new thought?’ — ‘It is the consciousness of a Being superior to all worlds and their inhabitants, because he is the Maker38 of all, and will be their judge — of a Being whom we cannot see, but in whose power and presence we must believe, though invisible — of one who is every where unseen; always acting39, though never in motion; hearing all things, but never heard.’ Immalee interrupted with an air of distraction40 — ‘Hold! too many thoughts will kill me — let me pause. I have seen the shower that came to refresh the rose-tree beat it to the earth.’ After an effort of solemn recollection, she added, ‘The voice of dreams told me something like that before I was born, but it is so long ago, — sometimes I have had thoughts within me like that voice. I have thought I loved the things around me too much, and that I should love things beyond me — flowers that could not fade, and a sun that never sets. I could have sprung, like a bird into the air, after such a thought — but there was no one to shew me that path upward.’ And the young enthusiast41 lifted towards heaven eyes in which trembled the tears of ecstatic imaginings, and then turned their mute pleadings on the stranger.
1 Intellige ‘buildings.’
‘It is right,’ he continued, ‘not only to have thoughts of this Being, but to express them by some outward acts. The inhabitants of the world you are about to see, call this, worship, — and they have adopted (a Satanic smile curled his lip as he spoke) very different modes; so different, that, in fact, there is but one point in which they all agree — that of making their religion a torment42; — the religion of some prompting them to torture themselves, and the religion of some prompting them to torture others. Though, as I observed, they all agree in this important point, yet unhappily they differ so much about the mode, that there has been much disturbance43 about it in the world that thinks.’ — ‘In the world that thinks!’ repeated Immalee, ‘Impossible! Surely they must know that a difference cannot be acceptable to Him who is One.’ — ‘And have you then adopted no mode of expressing your thoughts of this Being, that is, of worshipping him?’ said the stranger. — ‘I smile when the sun rises in its beauty, and I weep when I see the evening star rise,’ said Immalee. — ‘And do you recoil44 at the inconsistencies of varied45 modes of worship, and yet you yourself employ smiles and tears in your address to the Deity46?’ — ‘I do, — for they are both the expressions of joy with me,’ said the poor Indian; ‘the sun is as happy when he smiles through the rain-clouds, as when he burns in the mid-height of heaven, in the fierceness of his beauty; and I am happy whether I smile or I weep.’ — ‘Those whom you are about to see,’ said the stranger, offering her the telescope, ‘are as remote in their forms of worship as smiles from tears; but they are not, like you, equally happy in both.’ Immalee applied her eye to the telescope, and exclaimed in rapture at what she saw. ‘What do you see?’ said the stranger. Immalee described what she saw with many imperfect expressions, which, perhaps, may be rendered more intelligible47 by the explanatory words of the stranger.
‘You see,’ said he, ‘the coast of India, the shores of the world near you. — There is the black pagoda of Juggernaut, that enormous building on which your eye is first fixed48. Beside it stands a Turkish mosque49 — you may distinguish it by a figure like that of the half-moon. It is the will of him who rules that world, that its inhabitants should worship him by that sign.1 At a small distance you may see a low building with a trident on its summit — that is the temple of Maha-deva, one of the ancient goddesses of the country.’ — ‘But the houses are nothing to me,’ said Immalee, ‘shew me the living things that go there. The houses are not half so beautiful as the rocks on the shore, draperied all over with seaweeds and mosses51, and shaded by the distant palm-tree and cocoa.’ — ‘But those buildings,’ said the tempter, ‘are indicative of the various modes of thinking of those who frequent them. If it is into their thoughts you wish to look, you must see them expressed by their actions. In their dealings with each other, men are generally deceitful, but in their dealings with their gods, they are tolerably sincere in the expression of the character they assign them in their imaginations. If that character be formidable, they express fear; if it be one of cruelty, they indicate it by the sufferings they inflict52 on themselves; if it be gloomy, the image of the god is faithfully reflected in the visage of the worshipper. Look and judge.’
1 Tippoo Saib wished to substitute the Mohamedan for the Indian mythology54 throughout his dominions55. This circumstance, though long antedated56, is therefore imaginable.
‘Immalee looked and saw a vast sandy plain, with the dark pagoda of Juggernaut in the perspective. On this plain lay the bones of a thousand skeletons, bleaching57 in the burning and unmoistened air. A thousand human bodies, hardly more alive, and scarce less emaciated58, were trailing their charred59 and blackened bodies over the sands, to perish under the shadow of the temple, hopeless of ever reaching that of its walls.
‘Multitudes of them dropt dead as they crawled. Multitudes still living, faintly waved their hands, to scare the vultures that hovered60 nearer and nearer at every swoop61, and scooped62 the poor remnants of flesh from the living bones of the screaming victim, and retreated, with an answering scream of disappointment at the scanty63 and tasteless morsel64 they had torn away.
‘Many tried, in their false and fanatic65 zeal66, to double their torments67, by crawling through the sands on their hands and knees; but hands through the backs of which the nails had grown, and knees worn literally68 to the bone, struggled but feebly amid the sands and the skeletons, and the bodies that were soon to be skeletons, and the vultures that were to make them so.
‘Immalee withheld69 her breath, as if she inhaled70 the abominable71 effluvia of this mass of putrefaction72, which is said to desolate73 the shores near the temple of Juggernaut, like a pestilence74.
‘Close to this fearful scene, came on a pageant75, whose splendour made a brilliant and terrible contrast to the loathsome76 and withering desolation of animal and intellectual life, amid which its pomp came towering, and sparkling, and trembling on. An enormous fabric77, more resembling a moving palace than a triumphal car, supported the inshrined image of Juggernaut, and was dragged forward by the united strength of a thousand human bodies, priests, victims, brahmins, faqueers and all. In spite of this huge force, the impulse was so unequal, that the whole edifice78 rocked and tottered79 from time to time, and this singular union of instability and splendour, of trembling decadence80 and terrific glory, gave a faithful image of the meretricious81 exterior82, and internal hollowness, of idolatrous religion. As the procession moved on, sparkling amid desolation, and triumphant84 amid death, multitudes rushed forward from time to time, to prostrate85 themselves under the wheels of the enormous machine, which crushed them to atoms in a moment, and passed on; — others ‘cut themselves with knives and lancets after their manner,’ and not believing themselves worthy86 to perish beneath the wheels of the idol83’s chariot, sought to propitiate87 him by dying the tracks of those wheels with their blood; — their relatives and friends shouted with delight as they saw the streams of blood dye the car and its line of progress, and hoped for an interest in these voluntary sacrifices, with as much energy, and perhaps as much reason, as the Catholic votarist88 does in the penance89 of St Bruno, or the ex-oculation of St Lucia, or the martyrdom of St Ursula and her eleven thousand virgins90, which, being interpreted, means the martyrdom of a single female named Undecimilla, which the Catholic legends read Undecim Mille.
‘The procession went on, amid that mixture of rites91 that characterizes idolatry in all countries, — half resplendent, half horrible — appealing to nature while they rebel against her — mingling92 flowers with blood, and casting alternately a screaming infant, or a garland of roses, beneath the car of the idol.
‘Such was the picture that presented to the strained, incredulous eyes of Immalee, those mingled93 features of magnificence and horror, — of joy and suffering, — of crushed flowers and mangled94 bodies, — of magnificence calling on torture for its triumph, — and the steam of blood and the incense95 of the rose, inhaled at once by the triumphant nostrils96 of an incarnate97 demon98, who rode amid the wrecks99 of nature and the spoils of the heart! Immalee gazed on in horrid100 curiosity. She saw, by the aid of the telescope, a boy seated on the front of the moving temple, who ‘perfected the praise’ of the loathsome idol, with all the outrageous101 lubricities of the Phallic worship. From the slightest consciousness of the meaning of this phenomenon, her unimaginable purity protected her as with a shield. It was in vain that the tempter plied33 her with questions, and hints of explanation, and offers of illustration. He found her chill, indifferent, and even incurious. He gnashed his teeth and gnawed102 his lip en parenthese. But when she saw mothers cast their infants under the wheels of the car, and then turn to watch the wild and wanton dance of the Almahs, and appear, by their open lips and clapped hands, to keep time to the sound of the silver bells that tinkled103 round their slight ankles, while their infants were writhing104 in their dying agony, — she dropt the telescope in horror, and exclaimed, ‘The world that thinks does not feel. I never saw the rose kill the bud!’
‘But look again,’ said the tempter, ‘to that square building of stone, round which a few stragglers are collected, and whose summit is surmounted105 by a trident, — that is the temple of Maha-deva, a goddess who possesses neither the power or the popularity of the great idol Juggernaut. Mark how her worshippers approach her.’ Immalee looked, and saw women offering flowers, fruits, and perfumes; and some young girls brought birds in cages, whom they set free; others, after making vows106 for the safety of some absent, sent a small and gaudy107 boat of paper, illuminated108 with wax, down the stream of an adjacent river, with injunctions never to sink till it reached him.
‘Immalee smiled with pleasure at the rites of this harmless and elegant superstition109. ‘This is not the religion of torment,’ said she. — ‘Look again,’ said the stranger. She did, and beheld those very women whose hands had been employed in liberating110 birds from their cages, suspending, on the branches of the trees which shadowed the temple of Maha-deva, baskets containing their newborn infants, who were left there to perish with hunger, or be devoured111 by the birds, while their mothers danced and sung in honour of the goddess.
‘Others were occupied in conveying, apparently112 with the most zealous113 and tender watchfulness114, their aged115 parents to the banks of the river, where, after assisting them to perform their ablutions, with all the intensity116 of filial and divine piety117, they left them half immersed in the water, to be devoured by alligators118, who did not suffer their wretched prey to linger in long expectation of their horrible death; while others were deposited in the jungles near the banks of the river, where they met with a fate as certain and as horrible, from the tigers who infested119 it, and whose yell soon hushed the feeble wail120 of their unresisting victims.
‘Immalee sunk on the earth at this spectacle, and clasping both hands over her eyes, remained speechless with grief and horror.
‘Look yet again,’ said the stranger, ‘the rites of all religions are not so bloody121.’ Once more she looked, and saw a Turkish mosque, towering in all the splendour that accompanied the first introduction of the religion of Mahomet among the Hindoos. It reared its gilded122 domes123, and carved minarets124, and crescented pinnacles125, rich with all the profusion126 which the decorative127 imagination of Oriental architecture, at once light and luxuriant, gorgeous and aerial, delights to lavish128 on its favourite works.
‘A group of stately Turks were approaching the mosque, at the call of the muezzin. Around the building arose neither tree nor shrub129; it borrowed neither shade nor ornament130 from nature; it had none of those soft and graduating shades and hues131, which seem to unite the works of God and the creature for the glory of the former, and calls on the inventive magnificence of art, and the spontaneous loveliness of nature, to magnify the Author of both; it stood the independent work and emblem132 of vigorous hands and proud minds, such as appeared to belong to those who now approached it as worshippers. Their finely featured and thoughtful countenances133, their majestic134 habits, and lofty figures, formed an imposing135 contrast to the unintellectual expression, the crouching136 posture137, and the half naked squalidness of some poor Hindoos, who, seated on their hams, were eating their mess of rice, as the stately Turks passed on to their devotions. Immalee viewed them with a feeling of awe50 and pleasure, and began to think there might be some good in the religion professed139 by these noble-looking beings. But, before they entered the mosque, they spurned140 and spit at the unoffending and terrified Hindoos; they struck them with the flats of their sabres, and, terming them dogs of idolaters, they cursed them in the name of God and the prophet. Immalee, revolted and indignant at the sight, though she could not hear the words that accompanied it, demanded the reason of it. ‘Their religion,’ said the stranger, ‘binds them to hate all who do not worship as they do.’ — ‘Alas!’ said Immalee, weeping, ‘is not that hatred142 which their religion teaches, a proof that theirs is the worst? But why,’ she added, her features illuminated with all the wild and sparkling intelligence of wonder, while flushed with recent fears, ‘why do I not see among them some of those lovelier beings, whose habits differ from theirs, and whom you call women? Why do they not worship also; or have they a milder religion of their own?’ — ‘That religion,’ replied the stranger, ‘is not very favourable143 to those beings, of whom you are the loveliest; it teaches that men shall have different companions in the world of souls; nor does it clearly intimate that women shall ever arrive there. Hence you may see some of these excluded beings wandering amid those stones that designate the place of their dead, repeating prayers for the dead whom they dare not hope to join; and others, who are old and indigent144, seated at the doors of the mosque, reading aloud passages from a book lying on their knees, (which they call the Koran), with the hope of soliciting145 alms, not of exciting devotion.’ At these desolating146 words, Immalee, who had in vain looked to any of these systems for that hope or solace147 which her pure spirit and vivid imagination alike thirsted for, felt a recoiling148 of the soul unutterable at religion thus painted to her, and exhibiting only a frightful149 picture of blood and cruelty, of the inversion150 of every principle of nature, and the disruption of every tie of the heart.
‘She flung herself on the ground, and exclaiming, ‘There is no God, if there be none but theirs!’ then, starting up as if to take a last view, in the desperate hope that all was an illusion, she discovered a small obscure building overshaded by palm-trees, and surmounted by a cross; and struck by the unobtrusive simplicity151 of its appearance, and the scanty number and peaceable demeanour of the few who were approaching it, she exclaimed, that this must be a new religion, and eagerly demanded its name and rites. The stranger evinced some uneasiness at the discovery she had made, and testified still more reluctance152 to answer the questions which it suggested; but they were pressed with such restless and coaxing153 importunity154, and the beautiful being who urged them made such an artless transition from profound and meditative155 grief to childish, yet intelligent curiosity, that it was not in man, or more or less than man, to resist her.
‘Her glowing features, as she turned them toward him, with an expression half impatient, half pleading, were indeed those ‘of a stilled infant smiling through its tears.’1 Perhaps, too, another cause might have operated on this prophet of curses, and made him utter a blessing156 where he meant malediction157; but into this we dare not inquire, nor will it ever be fully53 known till the day when all secrets must be disclosed. However it was, he felt himself compelled to tell her it was a new religion, the religion of Christ, whose rites and worshippers she beheld. ‘But what are the rites?’ asked Immalee. ‘Do they murder their children, or their parents, to prove their love to God? Do they hang them on baskets to perish, or leave them on the banks of rivers to be devoured by fierce and hideous158 animals?’ — ‘The religion they profess138 forbids that,’ said the stranger, with reluctant truth; ‘it requires them to honour their parents, and to cherish their children.’ — ‘But why do they not spurn141 from the entrance to their church those who do not think as they do?’ — ‘Because their religion enjoins159 them to be mild, benevolent160, and tolerant; and neither to reject or disdain161 those who have not attained162 its purer light.’ — ‘But why is there no splendour or magnificence in their worship; nothing grand or attractive?’ — ‘Because they know that God cannot be acceptably worshipped but by pure hearts and crimeless hands; and though their religion gives every hope to the penitent163 guilty, it flatters none with false promises of external devotion supplying the homage164 of the heart; or artificial and picturesque21 religion standing35 in the place of that single devotion to God, before whose throne, though the proudest temples erected165 to his honour crumble166 into dust, the heart burns on the altar still, an inextinguishable and acceptable victim.’
1 I trust the absurdity167 of this quotation168 here will be forgiven for its beauty. It is borrowed from Miss Baillie, the first dramatic poet of the age.
‘As he spoke, (perhaps constrained169 by a higher power), Immalee bowed her glowing face to the earth, and then raising it with the look of a new-born angel, exclaimed, ‘Christ shall be my God, and I will be a Christian170!’ Again she bowed in the deep prostration171 which indicates the united submission172 of soul, and body, and remained in this attitude of absorption so long, that, when she rose, she did not perceive the absence of her companion. — ‘He fled murmuring, and with him fled the shades of night.’
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1
isle
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| n.小岛，岛 | |
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consolation
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| n.安慰，慰问 | |
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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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4
wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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withering
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| 使人畏缩的，使人害羞的，使人难堪的 | |
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6
veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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aperture
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| n.孔，隙，窄的缺口 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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beaks
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| n.鸟嘴( beak的名词复数 )；鹰钩嘴；尖鼻子；掌权者 | |
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formerly
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| adv.从前，以前 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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solely
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| adv.仅仅，唯一地 | |
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agitate
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| vi.(for,against)煽动，鼓动；vt.搅动 | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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limpid
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| adj.清澈的，透明的 | |
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figs
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| figures 数字，图形，外形 | |
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interspersed
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| adj.[医]散开的；点缀的v.intersperse的过去式和过去分词 | |
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picturesquely
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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pagoda
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| n.宝塔（尤指印度和远东的多层宝塔），（印度教或佛教的）塔式庙宇 | |
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withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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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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repelling
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| v.击退( repel的现在分词 )；使厌恶；排斥；推开 | |
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inmate
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| n.被收容者；(房屋等的)居住人；住院人 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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exclamation
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| n.感叹号，惊呼，惊叹词 | |
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31
frenzy
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| n.疯狂，狂热，极度的激动 | |
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32
applied
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| adj.应用的；v.应用，适用 | |
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33
plied
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| v.使用（工具）( ply的过去式和过去分词 )；经常供应（食物、饮料）；固定往来；经营生意 | |
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34
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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35
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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36
darted
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| v.投掷，投射( dart的过去式和过去分词 )；向前冲，飞奔 | |
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37
banyan
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| n.菩提树，榕树 | |
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38
maker
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| n.制造者，制造商 | |
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39
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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40
distraction
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| n.精神涣散，精神不集中，消遣，娱乐 | |
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41
enthusiast
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| n.热心人，热衷者 | |
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42
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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43
disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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44
recoil
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| vi.退却，退缩，畏缩 | |
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45
varied
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| adj.多样的，多变化的 | |
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46
deity
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| n.神，神性；被奉若神明的人(或物) | |
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47
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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48
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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49
mosque
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| n.清真寺 | |
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50
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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51
mosses
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| n. 藓类, 苔藓植物 名词moss的复数形式 | |
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52
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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53
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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54
mythology
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| n.神话，神话学，神话集 | |
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55
dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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56
antedated
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| v.（在历史上）比…为早( antedate的过去式和过去分词 )；先于；早于；（在信、支票等上）填写比实际日期早的日期 | |
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57
bleaching
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| 漂白法，漂白 | |
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58
emaciated
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| adj.衰弱的，消瘦的 | |
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59
charred
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| v.把…烧成炭( char的过去式)；烧焦 | |
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60
hovered
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| 鸟( hover的过去式和过去分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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61
swoop
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| n.俯冲，攫取；v.抓取，突然袭击 | |
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62
scooped
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| 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） | |
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63
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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64
morsel
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| n.一口，一点点 | |
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65
fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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66
zeal
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| n.热心，热情，热忱 | |
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67
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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68
literally
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| adv.照字面意义，逐字地；确实 | |
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69
withheld
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| withhold过去式及过去分词 | |
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70
inhaled
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| v.吸入( inhale的过去式和过去分词 ) | |
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71
abominable
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| adj.可厌的，令人憎恶的 | |
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72
putrefaction
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| n.腐坏，腐败 | |
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73
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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74
pestilence
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| n.瘟疫 | |
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75
pageant
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| n.壮观的游行；露天历史剧 | |
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76
loathsome
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| adj.讨厌的，令人厌恶的 | |
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77
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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78
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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79
tottered
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| v.走得或动得不稳( totter的过去式和过去分词 )；踉跄；蹒跚；摇摇欲坠 | |
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80
decadence
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| n.衰落，颓废 | |
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81
meretricious
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|
| adj.华而不实的，俗艳的 | |
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82
exterior
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| adj.外部的，外在的；表面的 | |
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83
idol
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| n.偶像，红人，宠儿 | |
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84
triumphant
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|
| adj.胜利的，成功的；狂欢的，喜悦的 | |
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85
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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86
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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87
propitiate
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| v.慰解，劝解 | |
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88
votarist
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| n.崇拜者，拥护者 | |
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89
penance
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| n.（赎罪的）惩罪 | |
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90
virgins
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|
| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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91
rites
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| 仪式，典礼( rite的名词复数 ) | |
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92
mingling
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| adj.混合的 | |
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93
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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94
mangled
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| vt.乱砍（mangle的过去式与过去分词形式） | |
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95
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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96
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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97
incarnate
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| adj.化身的，人体化的，肉色的 | |
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98
demon
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| n.魔鬼，恶魔 | |
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99
wrecks
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| n.沉船( wreck的名词复数 )；（事故中）遭严重毁坏的汽车（或飞机等）；（身体或精神上）受到严重损伤的人；状况非常糟糕的车辆（或建筑物等）v.毁坏[毁灭]某物( wreck的第三人称单数 )；使（船舶）失事，使遇难，使下沉 | |
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100
horrid
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|
| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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101
outrageous
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| adj.无理的，令人不能容忍的 | |
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102
gnawed
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| 咬( gnaw的过去式和过去分词 )； （长时间） 折磨某人； （使）苦恼； （长时间）危害某事物 | |
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103
tinkled
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| （使）发出丁当声，（使）发铃铃声( tinkle的过去式和过去分词 )； 叮当响着发出，铃铃响着报出 | |
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104
writhing
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| （因极度痛苦而）扭动或翻滚( writhe的现在分词 ) | |
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105
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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106
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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107
gaudy
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| adj.华而不实的；俗丽的 | |
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108
illuminated
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| adj.被照明的；受启迪的 | |
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109
superstition
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| n.迷信，迷信行为 | |
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110
liberating
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| 解放，释放( liberate的现在分词 ) | |
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111
devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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112
apparently
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| adv.显然地；表面上，似乎 | |
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113
zealous
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| adj.狂热的，热心的 | |
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114
watchfulness
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| 警惕，留心； 警觉（性） | |
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115
aged
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| adj.年老的，陈年的 | |
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116
intensity
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| n.强烈，剧烈；强度；烈度 | |
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117
piety
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| n.虔诚，虔敬 | |
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118
alligators
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| n.短吻鳄( alligator的名词复数 ) | |
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119
infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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120
wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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121
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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122
gilded
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| a.镀金的，富有的 | |
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123
domes
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| n.圆屋顶( dome的名词复数 )；像圆屋顶一样的东西；圆顶体育场 | |
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124
minarets
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| n.（清真寺旁由报告祈祷时刻的人使用的）光塔( minaret的名词复数 ) | |
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125
pinnacles
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| 顶峰( pinnacle的名词复数 )； 顶点； 尖顶； 小尖塔 | |
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126
profusion
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| n.挥霍；丰富 | |
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127
decorative
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| adj.装饰的，可作装饰的 | |
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128
lavish
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| adj.无节制的；浪费的；vt.慷慨地给予，挥霍 | |
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129
shrub
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| n.灌木，灌木丛 | |
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130
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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131
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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132
emblem
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| n.象征，标志；徽章 | |
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133
countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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134
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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135
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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136
crouching
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| v.屈膝，蹲伏( crouch的现在分词 ) | |
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137
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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138
profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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139
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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140
spurned
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| v.一脚踢开，拒绝接受( spurn的过去式和过去分词 ) | |
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141
spurn
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| v.拒绝，摈弃；n.轻视的拒绝；踢开 | |
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142
hatred
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| n.憎恶，憎恨，仇恨 | |
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143
favourable
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|
| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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144
indigent
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| adj.贫穷的，贫困的 | |
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145
soliciting
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| v.恳求( solicit的现在分词 )；（指娼妇）拉客；索求；征求 | |
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146
desolating
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|
| 毁坏( desolate的现在分词 )； 极大地破坏； 使沮丧； 使痛苦 | |
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147
solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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148
recoiling
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| v.畏缩( recoil的现在分词 )；退缩；报应；返回 | |
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149
frightful
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| adj.可怕的；讨厌的 | |
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150
inversion
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| n.反向，倒转，倒置 | |
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151
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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152
reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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153
coaxing
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| v.哄，用好话劝说( coax的现在分词 )；巧言骗取；哄劝，劝诱；“锻炼”效应 | |
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154
importunity
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| n.硬要，强求 | |
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155
meditative
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| adj.沉思的，冥想的 | |
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156
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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157
malediction
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| n.诅咒 | |
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158
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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159
enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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160
benevolent
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| adj.仁慈的，乐善好施的 | |
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161
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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162
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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163
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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164
homage
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| n.尊敬，敬意，崇敬 | |
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165
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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166
crumble
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| vi.碎裂，崩溃；vt.弄碎，摧毁 | |
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167
absurdity
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| n.荒谬，愚蠢；谬论 | |
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168
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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169
constrained
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| adj.束缚的,节制的 | |
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170
Christian
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| adj.基督教徒的；n.基督教徒 | |
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171
prostration
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| n. 平伏, 跪倒, 疲劳 | |
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172
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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