The Odyssey is generally supposed to be somewhat the later in date of the two most ancient Greek poems which are concerned with the events and consequences of the Trojan war. As to the actual history of that war, it may be said that nothing is known. We may conjecture2 that some contest between peoples of more or less kindred stocks, who occupied the isles3 and the eastern and western shores of the Aegean, left a strong impression on the popular fancy. Round the memories of this contest would gather many older legends, myths, and stories, not peculiarly Greek or even ‘Aryan,’ which previously6 floated unattached, or were connected with heroes whose fame was swallowed up by that of a newer generation. It would be the work of minstrels, priests, and poets, as the national spirit grew conscious of itself, to shape all these materials into a definite body of tradition. This is the rule of development — first scattered8 stories, then the union of these into a NATIONAL legend. The growth of later national legends, which we are able to trace, historically, has generally come about in this fashion. To take the best known example, we are able to compare the real history of Charlemagne with the old epic9 poems on his life and exploits. In these poems we find that facts are strangely exaggerated, and distorted; that purely10 fanciful additions are made to the true records, that the more striking events of earlier history are crowded into the legend of Charles, that mere11 fairy tales, current among African as well as European peoples, are transmuted12 into false history, and that the anonymous13 characters of fairy tales are converted into historical personages. We can also watch the process by which feigned14 genealogies15 were constructed, which connected the princely houses of France with the imaginary heroes of the epics16. The conclusion is that the poetical17 history of Charlemagne has only the faintest relations to the true history. And we are justified18 in supposing that, quite as little of the real history of events can be extracted from the tale of Troy, as from the Chansons de Geste.
By the time the Odyssey was composed, it is certain that a poet had before him a well-arranged mass of legends and traditions from which he might select his materials. The author of the Iliad has an extremely full and curiously19 consistent knowledge of the local traditions of Greece, the memories which were cherished by Thebans, Pylians, people of Mycenae, of Argos, and so on. The Iliad and the Odyssey assume this knowledge in the hearers of the poems, and take for granted some acquaintance with other legends, as with the story of the Argonautic Expedition. Now that story itself is a tissue of popular tales — still current in many distant lands — but all woven by the Greek genius into the history of Iason.
The history of the return of Odysseus as told in the Odyssey, is in the same way, a tissue of old marchen. These must have existed for an unknown length of time before they gravitated into the cycle of the tale of Troy.
The extraordinary artistic20 skill with which legends and myths, originally unconnected with each other, are woven into the plot of the Odyssey, so that the marvels21 of savage23 and barbaric fancy become indispensable parts of an artistic whole, is one of the chief proofs of the unity24 of authorship of that poem. We now go on to sketch25 the plot, which is a marvel22 of construction.
Odysseus was the King of Ithaca, a small and rugged26 island on the western coast of Greece. When he was but lately married to Penelope, and while his only son Telemachus was still an infant, the Trojan war began. It is scarcely necessary to say that the object of this war, as conceived of by the poets, was to win back Helen, the wife of Menelaus, from Paris, the son of Priam, King of Troy. As Menelaus was the brother of Agamemnon, the Emperor, so to speak, or recognised chief of the petty kingdoms of ‘Greece, the whole force of these kingdoms was at his disposal. No prince came to the leaguer of Troy from a home more remote than that of Odysseus. When Troy was taken, in the tenth year of the war, his homeward voyage was the longest and most perilous27.
The action of the Odyssey occupies but the last six weeks of the ten years during which Odysseus was wandering. Two nights in these six weeks are taken up, however, by his own narrative28 of his adventures (to the Phaeacians, p. xx) in the previous ten years. With this explanatory narrative we must begin, before coming to the regular action of the poem.
After the fall of Troy, Odysseus touched at Ismarus, the city of a Thracian people, whom he attacked and plundered29, but by whom he was at last repulsed30. The north wind then carried his ships to Malea, the extreme southern point of Greece. Had he doubled Malea safely, he would probably have reached Ithaca in a few days, would have found Penelope unvexed by wooers, and Telemachus a boy of ten years old. But this was not to be.
The ‘ruinous winds’ drove Odysseus and his ships for ten days, and on the tenth they touched the land of the Lotus–Eaters, whose flowery food causes sweet forgetfulness. Lotus-land was possibly in Western Libya, but it is more probable that ten days’ voyage from the southern point of Greece, brought Odysseus into an unexplored region of fairy-land. Egypt, of which Homer had some knowledge, was but five days’ sail from Crete.
Lotus-land, therefore, being ten days’ sail from Malea, was well over the limit of the discovered world. From this country Odysseus went on till he reached the land of the lawless Cyclopes, a pastoral people of giants. Later Greece feigned that the Cyclopes dwelt near Mount Etna, in Sicily. Homer leaves their place of abode32 in the vague. Among the Cyclopes, Odysseus had the adventure on which his whole fortunes hinged. He destroyed the eye of the cannibal giant, Polyphemus, a son of Poseidon, the God of the Sea. To avenge33 this act, Poseidon drove Odysseus wandering for ten long years, and only suffered him to land in Ithaca, ‘alone, in evil case, to find troubles in his house.’ This is a very remarkable34 point in the plot. The story of the crafty35 adventurer and the blinding of the giant, with the punning device by which the hero escaped, exists in the shape of a detached marchen or fairy-tale among races who never heard of Homer. And when we find the story among Oghuzians, Esthonians, Basques, and Celts, it seems natural to suppose that these people did not break a fragment out of the Odyssey, but that the author of the Odyssey took possession of a legend out of the great traditional store of fiction. From the wide distribution of the tale, there is reason to suppose that it is older than Homer, and that it was not originally told of Odysseus, but was attached to his legend, as floating jests of unknown authorship are attributed to eminent36 wits. It has been remarked with truth that in this episode Odysseus acts out of character, that he is foolhardy as well as cunning. Yet the author of the Odyssey, so far from merely dove-tailing this story at random37 into his narrative, has made his whole plot turn on the injury to the Cyclops. Had he not foolishly exposed himself and his companions, by his visit to the Cyclops, Odysseus would never have been driven wandering for ten weary years. The prayers of the blinded Cyclops were heard and fulfilled by Poseidon.
From the land of the Cyclops, Odysseus and his company sailed to the Isle4 of Aeolus, the king of the winds. This place too is undefined; we only learn that, even with the most favourable38 gale39, it was ten days’ sail from Ithaca. In the Isle of Aeolus Odysseus abode for a month, and then received from the king a bag in which all the winds were bound, except that which was to waft40 the hero to his home. This sort of bag was probably not unfamiliar41 to superstitious42 Greek sailors who had dealings with witches, like the modern wise women of the Lapps. The companions of the hero opened the bag when Ithaca was in sight, the winds rushed out, the ships were borne back to the Aeolian Isle, and thence the hero was roughly dismissed by Aeolus. Seven days’ sail brought him to Lamos, a city of the cannibal Laestrygonians. Their country, too, is in No-man’s-land, and nothing can be inferred from the fact that their fountain was called Artacia, and that there was an Artacia in Cyzicus. In Lamos a very important adventure befel Odysseus. The cannibals destroyed all his fleet, save one ship, with which he made his escape to the Isle of Circe. Here the enchantress turned part of the crew into swine, but Odysseus, by aid of the god Hermes, redeemed43 them, and became the lover of Circe. This adventure, like the story of the Cyclops, is a fairy tale of great antiquity44. Dr. Gerland, in his Alt Griechische Marchen in der Odyssee, his shown that the story makes part of the collection of Somadeva, a store of Indian tales, of which 1200 A.D. is the approximate date. Circe appears as a Yackshini, and is conquered when an adventurer seizes her flute45 whose magic music turns men into beasts. The Indian Circe had the habit of eating the animals into which she transformed men.
We must suppose that the affairs with the Cicones, the Lotus-eaters, the Cyclops, Aeolus, and the Laestrygonians, occupied most of the first year after the fall of Troy. A year was then spent in the Isle of Circe, after which the sailors were eager to make for home. Circe commanded them to go down to Hades, to learn the homeward way from the ghost of the Theban prophet Teiresias. The descent into hell, for some similar purpose, is common in the epics of other races, such as the Finns, and the South–Sea Islanders. The narrative of Odysseus’s visit to the dead (book xi) is one of the most moving passages in the whole poem.
From Teiresias Odysseus learned that, if he would bring his companions home, he must avoid injuring the sacred cattle of the Sun, which pastured in the Isle of Thrinacia. If these were harmed, he would arrive in Ithaca alone, or in the words of the Cyclops’s prayer, I in evil plight46, with loss of all his company, on board the ship of strangers, to find sorrow in his house.’ On returning to the Isle Aeaean, Odysseus was warned by Circe of the dangers he would encounter. He and his friends set forth47, escaped the Sirens (a sort of mermaidens), evaded48 the Clashing Rocks, which close on ships (a fable49 known to the Aztecs), passed Scylla (the pieuvre of antiquity) with loss of some of the company, and reached Thrinacia, the Isle of the Sun. Here the company of Odysseus, constrained50 by hunger, devoured51 the sacred kine of the Sun, for which offence they were punished by a shipwreck52, when all were lost save Odysseus. He floated ten days on a raft, and then reached the isle of the goddess Calypso, who kept him as her lover for eight years.
The first two years after the fall of Troy are now accounted for. They were occupied, as we have seen, by adventures with the Cicones, the Lotus-eaters, the Cyclops, Aeolus, the Laestrygonians, by a year’s residence with Circe, by the descent into Hades, the encounters with the Sirens, and Scylla, and the fatal sojourn53 in the isle of Thrinacia. We leave Odysseus alone, for eight years, consuming his own heart, in the island paradise of Calypso.
In Ithaca, the hero’s home, things seem to have passed smoothly54 till about the sixth year after the fall of Troy. Then the men of the younger generation, the island chiefs, began to woo Penelope, and to vex31 her son Telemachus. Laertes, the father of Odysseus, was too old to help, and Penelope only gained time by her famous device of weaving and unweaving the web. The wooers began to put compulsion on the Queen, quartering themselves upon her, devouring55 her substance, and insulting her by their relations with her handmaids. Thus Penelope pined at home, amidst her wasting possessions. Telemachus fretted56 in vain, and Odysseus was devoured by grief and home-sickness in the isle of Calypso. When he had lain there for nigh eight years, the action of the Odyssey begins, and occupies about six weeks.
DAY 1 (Book i).
The ordained57 time has now arrived, when by the counsels of the Gods, Odysseus is to be brought home to free his house, to avenge himself on the wooers, and recover his kingdom. The chief agent in his restoration is Pallas Athene; the first book opens with her prayer to Zeus that Odysseus may be delivered. For this purpose Hermes is to be sent to Calypso to bid her release Odysseus, while Pallas Athene in the shape of Mentor58, a friend of Odysseus, visits Telemachus in Ithaca. She bids him call an assembly of the people, dismiss the wooers to their homes, and his mother to her father’s house, and go in quest of his own father, in Pylos, the city of Nestor, and Sparta, the home of Menelaus. Telemachus recognises the Goddess, and the first day closes.
DAY 2 (Book ii).
Telemachus assembles the people, but he has not the heart to carry out Athene’s advice. He cannot send the wooers away, nor turn his mother out of her house. He rather weakly appeals to the wooers’ consciences, and announces his intention of going to seek his father. They answer with scorn, but are warned of their fate, which is even at the doors, by Halitherses. His prophecy (first made when Odysseus set out for Troy) tallies59 with the prophecy of Teiresias, and the prayer of the Cyclops. The reader will observe a series of portents60, prophecies, and omens61, which grow more numerous and admonishing62 as their doom63 draws nearer to the wooers. Their hearts, however, are hardened, and they mock at Telemachus, who, after an interview with Athene, borrows a ship and secretly sets out for Pylos. Athene accompanies him, and his friends man his galley64.
DAY 3 (Book iii).
They reach Pylos, and are kindly65 received by the aged66 Nestor, who has no news about Odysseus. After sacrifice, Athene disappears.
DAY 4 (Book iii).
The fourth day is occupied with sacrifice, and the talk of Nestor. In the evening Telemachus (leaving his ship and friends at Pylos) drives his chariot into Pherae, half way to Sparta; Peisistratus, the soil of Nestor, accompanies him.
DAY 5 (Book iv).
Telemachus and Peisistratus arrive at Sparta, where Menelaus and Helen receive them kindly.
DAY 6 (Book iv).
Menelaus tells how he himself came home in the eighth year after the fall of Troy. He had heard from Proteus, the Old Man of the Sea, that Odysseus was alive, and a captive on an island of the deep. Menelaus invites Telemachus to Stay with him for eleven days or twelve, which Telemachus declines to do. It will later appear that he made an even longer stay at Sparta, though whether he changed his mind, or whether we have here an inadvertence of the poet’s it is hard to determine. This blemish67 has been used as an argument against the unity of authorship, but writers of all ages have made graver mistakes.
On this same day (the sixth) the wooers in Ithaca learned that Telemachus had really set out to I cruise after his father.’ They sent some of their number to lie in ambush68 for him, in a certain strait which he was likely to pass on his return to Ithaca. Penelope also heard of her son’s departure, but was consoled by a dream.
DAY 7 (Book v).
The seventh day finds us again in Olympus. Athene again urges the release of Odysseus; and Hermes is sent to bid Calypso let the hero go. Zeus prophecies that after twenty days sailing, Odysseus will reach Scheria, and the hospitable69 Phaeacians, a people akin70 to the Gods, who will convey him to Ithaca. Hermes accomplishes the message to Calypso.
DAYS 8–12-32 (Book v).
These days are occupied by Odysseus in making and launching a raft; on the twelfth day from the beginning of the action he leaves Calypso’s isle. He sails for eighteen days, and on the eighteenth day of his voyage (the twenty-ninth from the beginning of the action), he sees Scheria. Poseidon raises a storm against him, and it is not till the thirty-second day from that in which Athene visited Telemachus, that he lands in Scheria, the country of the Phaeacians. Here he is again in fairy land. A rough, but perfectly71 recognisable form of the Phaeacian myth, is found in an Indian collection of marchen (already referred to) of the twelfth century A.D. Here the Phaeacians are the Vidyidhiris, and their old enemies the Cyclopes, are the Rakshashas, a sort of giants. The Indian Odysseus, who seeks the city of gold, passes by the home of an Indian Aeolus, Satyavrata. His later adventures are confused, and the Greek version retains only the more graceful72 fancies of the marchen.
DAY 33 (Book vi).
Odysseus meets Nausicaa, daughter of Alcinous, the Phaeacian King, and by her aid, and that of Athene, is favourably73 received at the palace, and tells how he came from Calypso’s island. His name is still unknown to his hosts.
DAY 34 (Books vii, viii, ix, x, xi, xii).
The Phaeacians and Odysseus display their skill in sports. Nausicaa bids Odysseus farewell. Odysseus recounts to Alcinous, and Arete, the Queen, those adventures in the two years between the fall of Troy and his captivity74 in the island of Calypso, which we have already described (pp. xiii-xvii).
DAY 35 (Book xiii).
Odysseus is conveyed to Ithaca, in the evening, on one of the magical barques of the Phaeacians.
DAY 36 (Books xiii, xiv, xv).
He wakens in Ithaca, which he does not at first recognise He learns from Athene, for the first time, that the wooers beset75 his house. She disguises him as an old man, and bids him go to the hut of the swineherd Eumaeus, who is loyal to his absent lord. Athene then goes to Lacedaemon, to bring back Telemachus, who has now resided there for a month. Odysseus won the heart of Eumaeus, who of course did not recognise him, and slept in the swineherd’s hut, while Athene was waking Telemachus, in Lacedaemon, and bidding him ‘be mindful of his return.’
DAY 37 (Book xv).
Is spent by Odysseus in the swineherd’s hut. Telemachus reaches Pherae, half-way to Pylos.
DAY 38 (Book xv).
Telemachus reaches Pylos, but does not visit Nestor. To save time he goes at once on board ship, taking with him an unfortunate outlaw76, Theoclymenus, a second-sighted man, or the family of Melampus, in which the gift of prophecy was hereditary77. The ship passed the Elian coast at night, and evaded the ambush of the wooers. Meanwhile Odysseus was sitting up almost till dawn, listening to the history of Eumaeus, the swineherd.
DAY 39 (Books xv, xvi).
Telemachus reaches the Isle of Ithaca, sends his ship to the city, but himself, by advice of Athene, makes for the hut of Eumaeus, where he meets, but naturally does not recognise, his disguised father. He sends Eumaeus to Penelope with news of his arrival, and then Athene reveals Odysseus to Telemachus. The two plot the death of the wooers. Odysseus bids Telemachus remove, on a favourable opportunity, the arms which were disposed as trophies78 on the walls of the hall at home. (There is a slight discrepancy79 between the words of this advice and the manner in which it is afterwards executed.) During this interview, the ship of Telemachus, the wooers who had been in ambush, and Eumaeus, all reached the town of Ithaca. In the evening Eumaeus returned to his hut, where Athene had again disguised Odysseus.
DAY 40 (Books xvii, xviii, xix, xx).
The story is now hastening to its close, and many events are crowded into the fortieth day. Telemachus goes from the swineherd’s hut to the city, and calls his guest, Theoclymenus, to the palace. The second-sighted man prophesies80 of the near revenge of Odysseus. In the afternoon, Odysseus (still disguised) and Eumaeus reach the city, the dog Argos recognises the hero, and dies. Odysseus goes begging through his own hall, and is struck by Antinous, the proudest of the wooers. Late in the day Eumaeus goes home, and Odysseus fights with the braggart81 beggar Irus. Still later, Penelope appears among the wooers, and receives presents from them. When the wooers have withdrawn82, Odysseus and Telemachus remove the weapons from the hall to the armoury. Afterwards Odysseus has an interview with Penelope (who does not recognise him), but he is recognised by his old nurse Eurycleia. Penelope mentions her purpose to wed7 the man who on the following day, the feast of the Archer-god Apollo, shall draw the bow of Odysseus, and send an arrow through the holes in twelve axe-blades, set up in a row. Thus the poet shows that Odysseus has arrived in Ithaca not a day too soon. Odysseus is comforted by a vision of Athene, and
DAY 41 (Books xx, xxi, xxii, xxiii).
by the ominous83 prayer uttered by a weary woman grinding at the mill. The swineherd and the disloyal Melanthius arrive at the palace. The wooers defer84 the plot to kill Telemachus, as the day is holy to Apollo. Odysseus is led up from his seat near the door to a place beside Telemachus at the chief’s table. The wooers mock Telemachus, and the second-sighted Theoclymenus sees the ominous shroud85 of death covering their bodies, and the walls dripping with blood. He leaves the doomed86 company. In the trial of the bow, none of the wooers can draw it; meanwhile Odysseus has declared himself to the neatherd and the swineherd. The former bars and fastens the outer gates of the court, the latter bids Eurycleia bar the doors of the womens’ chambers87 which lead out of the hall. Odysseus now gets the bow into his hands, strings88 it, sends the arrow through the axe-blades, and then leaping on the threshold of stone, deals his shafts89 among the wooers. Telemachus, the neatherd, and Eumaeus, aiding him, he slaughters90 all the crew, despite the treachery of Melanthius. The paramours of the wooers are hanged, and Odysseus, after some delay, is recognised by Penelope.
DAY 42 (Books xxiii, xxiv).
This day is occupied with the recognition of Odysseus by his aged father Laertes, and with the futile91 attempt of the kinsfolk of the wooers to avenge them on Odysseus. Athene reconciles the feud92, and the toils93 of Odysseus are accomplished94.
The reader has now before him a chronologically95 arranged sketch of the action of the Odyssey. It is, perhaps, apparent, even from this bare outline, that the composition is elaborate and artistic, that the threads of the plot are skilfully96 separated and combined. The germ of the whole epic is probably the popular tale, known all over the world, of the warrior97 who, on his return from a long expedition, has great difficulty in making his prudent98 wife recognise him. The incident occurs as a detached story in China, and in most European countries it is told of a crusader. ‘We may suppose it to be older than the legend of Troy, and to have gravitated into the cycle of that legend. The years of the hero’s absence are then filled up with adventures (the Cyclops, Circe, the Phaeacians, the Sirens, the descent into hell) which exist as scattered tales, or are woven into the more elaborate epics of Gaels, Aztecs, Hindoos, Tartars, South–Sea Islanders, Finns, Russians, Scandinavians, and Eskimo. The whole is surrounded with the atmosphere of the kingly age of Greece, and the result is the Odyssey, with that unity of plot and variety of character which must have been given by one masterly constructive99 genius. The date at which the poet of the Odyssey lived may be approximately determined100 by his consistent descriptions of a peculiar5 and definite condition of society, which had ceased to exist in the ninth century B.C., and of a stage of art in which Phoenician and Assyrian influences predominated. (Die Kunst bei Homer. Brunn.) As to the mode of composition, it would not be difficult to show that at least the a priori Wolfian arguments against the early use of writing for literary purposes have no longer the cogency101 which they were once thought to possess. But this is matter for a separate investigation102.
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odyssey
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| n.长途冒险旅行；一连串的冒险 | |
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conjecture
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| n./v.推测，猜测 | |
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isles
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| 岛( isle的名词复数 ) | |
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isle
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| n.小岛，岛 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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previously
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| adv.以前，先前（地） | |
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wed
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| v.娶，嫁，与…结婚 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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purely
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| adv.纯粹地，完全地 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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transmuted
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| v.使变形，使变质，把…变成…( transmute的过去式和过去分词 ) | |
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anonymous
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| adj.无名的；匿名的；无特色的 | |
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feigned
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| a.假装的，不真诚的 | |
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genealogies
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| n.系谱，家系，宗谱( genealogy的名词复数 ) | |
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epics
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| n.叙事诗( epic的名词复数 )；壮举；惊人之举；史诗般的电影（或书籍） | |
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poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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justified
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| a.正当的，有理的 | |
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curiously
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| adv.有求知欲地；好问地；奇特地 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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perilous
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| adj.危险的，冒险的 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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repulsed
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| v.击退( repulse的过去式和过去分词 )；驳斥；拒绝 | |
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vex
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| vt.使烦恼，使苦恼 | |
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abode
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| n.住处，住所 | |
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avenge
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| v.为...复仇，为...报仇 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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crafty
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| adj.狡猾的，诡诈的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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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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gale
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| n.大风，强风，一阵闹声（尤指笑声等） | |
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waft
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| v.飘浮，飘荡；n.一股；一阵微风；飘荡 | |
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unfamiliar
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| adj.陌生的，不熟悉的 | |
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superstitious
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| adj.迷信的 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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flute
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| n.长笛；v.吹笛 | |
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plight
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| n.困境，境况，誓约，艰难；vt.宣誓，保证，约定 | |
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forth
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| adv.向前；向外，往外 | |
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evaded
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| 逃避( evade的过去式和过去分词 )； 避开； 回避； 想不出 | |
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fable
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| n.寓言；童话；神话 | |
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constrained
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| adj.束缚的,节制的 | |
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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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52
shipwreck
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| n.船舶失事，海难 | |
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sojourn
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| v./n.旅居，寄居；逗留 | |
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smoothly
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| adv.平滑地，顺利地，流利地，流畅地 | |
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devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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fretted
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| 焦躁的，附有弦马的，腐蚀的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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mentor
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| n.指导者，良师益友；v.指导 | |
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tallies
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| n.账( tally的名词复数 )；符合；（计数的）签；标签v.计算，清点( tally的第三人称单数 )；加标签（或标记）于；（使）符合；（使）吻合 | |
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portents
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| n.预兆( portent的名词复数 )；征兆；怪事；奇物 | |
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omens
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| n.前兆，预兆( omen的名词复数 ) | |
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admonishing
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| v.劝告( admonish的现在分词 )；训诫；（温和地）责备；轻责 | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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galley
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| n.（飞机或船上的）厨房单层甲板大帆船；军舰舰长用的大划艇； | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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aged
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| adj.年老的，陈年的 | |
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blemish
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| v.损害；玷污；瑕疵，缺点 | |
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ambush
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| n.埋伏(地点)；伏兵；v.埋伏；伏击 | |
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hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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akin
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| adj.同族的，类似的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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favourably
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| adv. 善意地，赞成地 =favorably | |
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captivity
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| n.囚禁；被俘；束缚 | |
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beset
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| v.镶嵌；困扰，包围 | |
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outlaw
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| n.歹徒，亡命之徒；vt.宣布…为不合法 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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trophies
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| n.（为竞赛获胜者颁发的）奖品( trophy的名词复数 )；奖杯；（尤指狩猎或战争中获得的）纪念品；（用于比赛或赛跑名称）奖 | |
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discrepancy
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| n.不同；不符；差异；矛盾 | |
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prophesies
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| v.预告，预言( prophesy的第三人称单数 ) | |
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81
braggart
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| n.吹牛者；adj.吹牛的，自夸的 | |
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82
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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83
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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84
defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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85
shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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doomed
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| 命定的 | |
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87
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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strings
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| n.弦 | |
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89
shafts
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| n.轴( shaft的名词复数 )；（箭、高尔夫球棒等的）杆；通风井；一阵（疼痛、害怕等） | |
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slaughters
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| v.屠杀，杀戮，屠宰( slaughter的第三人称单数 ) | |
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futile
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| adj.无效的，无用的，无希望的 | |
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feud
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| n.长期不和；世仇；v.长期争斗；世代结仇 | |
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toils
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| 网 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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chronologically
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| ad. 按年代的 | |
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skilfully
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| adv. (美skillfully)熟练地 | |
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97
warrior
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| n.勇士，武士，斗士 | |
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98
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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constructive
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| adj.建设的，建设性的 | |
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100
determined
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| adj.坚定的；有决心的 | |
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101
cogency
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| n.说服力；adj.有说服力的 | |
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102
investigation
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| n.调查，调查研究 | |
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