IN the autumn of 1852, through the medium of my excellent friend, the late General Monteith, I offered my services to the Royal Geographical1 Society of London, for the purpose of removing that opprobrium2 to modern adventure, the huge white blot3 which in our maps still notes the Eastern and the Central regions of Arabia. Sir Roderick I. Murchison, Colonel P. Yorke and Dr. Shaw, a deputation from that distinguished4 body, with their usual zeal5 for discovery and readiness to encourage the discoverer, honoured me by warmly supporting, in a personal interview with the then Chairman of the then Court of Directors to the then Honourable6 East India Company, my application for three years’ leave of absence on special duty from India to Maskat. But they were unable to prevail upon the said Chairman, the late Sir James Hogg, who, remembering the fatalities7 which of late years have befallen sundry8 soldier-travellers in the East, refused his sanction, alleging9 as a reason1 that the contemplated10 journey was of too dangerous a nature. In compensation, however, for the disappointment, I was allowed the additional furlough of a year, in order to pursue my Arabic studies in lands where the language is best learned.
What remained for me but to prove, by trial, that what might be perilous11 to other travellers was safe to me? The “experimentum crucis” was a visit to Al-Hijaz, at once the most difficult and the most dangerous point by which a European can enter Arabia. I had intended, had the period of leave originally applied12 for been granted, to land at Maskat — a favourable13 starting-place — and there to apply myself, slowly and surely, to the task of spanning the deserts. But now I was to hurry, in the midst of summer, after a four years’ sojourn14 in Europe, during which many things Oriental had faded away from my memory, and — after passing through the ordeal15 of Egypt, a country where the police is curious as in Rome or Milan — to begin with the Moslem16’s Holy Land, the jealously guarded and exclusive Harim. However, being liberally supplied with the means of travel by the Royal Geographical Society; thoroughly17 tired of “progress” and of “civilisation18;” curious to see with my eyes what others are content to “hear with ears,” namely, Moslem inner life in a really Mohammedan country; and longing19, if truth be told, to set foot on that mysterious spot which no vacation tourist has yet described, measured, sketched20 and photographed, I resolved to resume my old character of a Persian wanderer,2 a “Darwaysh,” and to make the attempt.
The principal object with which I started was this: to cross the unknown Arabian Peninsula, in a direct line from either Al-Madinah to Maskat, or diagonally from Meccah to Makallah on the Indian Ocean. By what “Circumstance, the miscreator” my plans were defeated, the reader will discover in the course of these volumes. The secondary objects were numerous. I was desirous to find out if any market for horses could be opened between Central Arabia and India, where the studs were beginning to excite general dissatisfaction; to obtain information concerning the Great Eastern wilderness21, the vast expanse marked Rub’a al-Khai (the “Empty Abode”) in our maps; to inquire into the hydrography of the Hijaz, its water-shed, the disputed slope of the country, and the existence or non-existence of perennial22 streams; and finally, to try, by actual observation, the truth of a theory proposed by Colonel W. Sykes, namely, that if tradition be true, in the population of the vast Peninsula there must exist certain physiological23 differences sufficient to warrant our questioning the common origin of the Arab family. As regards horses, I am satisfied that from the Eastern coast something might be done — nothing on the Western, where the animals, though thorough-bred, are mere24 “weeds,” of a foolish price and procurable25 only by chance. Of the Rub’a al-Khali I have heard enough, from credible26 relators, to conclude that its horrid27 depths swarm28 with a large and half-starving population; that it abounds29 in Wadys, valleys, gullies and ravines, partially30 fertilised by intermittent31 torrents32; and, therefore, that the land is open to the adventurous33 traveller. Moreover, I am satisfied, that in spite of all geographers34, from Ptolemy to Jomard, Arabia, which abounds in fiumaras,3 possesses not a single perennial stream worthy35 the name of river;4 and the testimony36 of the natives induces me to think, with Wallin, contrary to Ritter and others, that the Peninsula falls instead of rising towards the south. Finally, I have found proof, to be produced in a future part of this publication, for believing in three distinct races. 1. The aborigines of the country, driven like the Bhils and other autochthonic Indians, into the eastern and south-eastern wilds bordering upon the ocean. 2. A Syrian or Mesopotamian stock, typified by Shem and Joktan, that drove the Indigenae from the choicest tracts37 of country; these invaders38 still enjoy their conquests, representing the great Arabian people. And 3. An impure39 Syro-Egyptian clan40 — we personify it by Ishmael, by his son Nabajoth, and by Edom, (Esau, the son of Isaac) — that populated and still populates the Sinaitic Peninsula. And in most places, even in the heart of Meccah, I met with debris41 of heathenry, proscribed42 by Mohammed, yet still popular, while the ignorant observers of the old customs assign to them a modern and a rationalistic origin.
I have entitled this account of my summer’s tour through Al-Hijaz, a Personal Narrative43, and I have laboured to make its nature correspond with its name, simply because “it is the personal that interests mankind.” Many may not follow my example;5 but some perchance will be curious to see what measures I adopted, in order to appear suddenly as an Eastern upon the stage of Oriental life; and as the recital44 may be found useful by future adventurers, I make no apology for the egotistical semblance45 of the narrative. Those who have felt the want of some “silent friend” to aid them with advice, when it must not be asked, will appreciate what may appear to the uninterested critic mere outpourings of a mind full of self.6
On the evening of April 3, 1853, I left London for Southampton. By the advice of a brother officer, Captain (now Colonel) Henry Grindlay, of the Bengal Cavalry46, — little thought at that time the adviser47 or the advised how valuable was the suggestion! — my Eastern dress was called into requisition before leaving town, and all my “impedimenta” were taught to look exceedingly Oriental. Early the next day a “Persian Prince,” accompanied by Captain Grindlay, embarked48 on board the Peninsular and Oriental Company’s magnificent screw steamer “Bengal.”
A fortnight was profitably spent in getting into the train of Oriental manners. For what polite Chesterfield says of the difference between a gentleman and his reverse — namely, that both perform the same offices of life, but each in a several and widely different way — is notably49 as applicable to the manners of the Eastern as of the Western man. Look, for instance, at that Indian Moslem drinking a glass of water. With us the operation is simple enough, but his performance includes no fewer than five novelties. In the first place he clutches his tumbler as though it were the throat of a foe50; secondly51, he ejaculates, “In the name of Allah the Compassionate52, the Merciful!” before wetting his lips; thirdly, he imbibes54 the contents, swallowing them, not sipping55 them as he ought to do, and ending with a satisfied grunt56; fourthly, before setting down the cup, he sighs forth57, “Praise be to Allah” — of which you will understand the full meaning in the Desert; and, fifthly, he replies, “May Allah make it pleasant to thee!” in answer to his friend’s polite “Pleasurably and health!” Also he is careful to avoid the irreligious action of drinking the pure element in a standing58 position, mindful, however, of the three recognised exceptions, the fluid of the Holy Well Zemzem, water distributed in charity, and that which remains59 after Wuzu, the lesser60 ablution. Moreover, in Europe, where both extremities61 are used indiscriminately, one forgets the exclusive use of the right hand, the manipulation of the rosary, the abuse of the chair, — your genuine Oriental gathers up his legs, looking almost as comfortable in it as a sailor upon the back of a high-trotting — the rolling gait with the toes straight to the front, the grave look and the habit of pious62 ejaculations.
Our voyage over the “summer sea” was eventless. In a steamer of two or three thousand tons you discover the once dreaded63, now contemptible64, “stormy waters” only by the band — a standing nuisance be it remarked — performing
“There we lay
All the day,
In the Bay of Biscay, O!”
The sight of glorious Trafalgar7 excites none of the sentiments with which a tedious sail used to invest it. “Gib” is, probably, better known to you, by Theophile Gautier and Eliot Warburton, than the regions about Cornhill; besides which, you anchor under the Rock exactly long enough to land and to breakfast. Malta, too, wears an old familiar face, which bids you order a dinner and superintend the iceing of claret (beginning of Oriental barbarism), instead of galloping65 about on donkey-back through fiery66 air in memory of St. Paul and White-Cross Knights67. But though our journey might be called monotonous68, there was nothing to complain of. The ship was in every way comfortable; the cook, strange to say, was good, and the voyage lasted long enough, and not too long. On the evening of the thirteenth day after our start, the big-trowsered pilot, so lovely in his deformities to western eyes, made his appearance, and the good screw “Bengal” found herself at anchor off the Headland of Clay.8
Having been invited to start from the house of a kind friend, John W. Larking69, I disembarked with him, and rejoiced to see that by dint70 of a beard and a shaven head I had succeeded, like the Lord of Geesh, in “misleading the inquisitive72 spirit of the populace.” The mingled73 herd74 of spectators before whom we passed in review on the landing-place, hearing an audible “Alhamdolillah”9 whispered “Muslim!” The infant population spared me the compliments usually addressed to hatted heads; and when a little boy, presuming that the occasion might possibly open the hand of generosity75, looked in my face and exclaimed “Bakhshish,”10 he obtained in reply a “Mafish;”11 which convinced the bystanders that the sheep-skin covered a real sheep. We then mounted a carriage, fought our way through the donkeys, and in half an hour found ourselves, chibuk in mouth and coffee-cup in hand, seated on the diwan of my friend Larking’s hospitable76 home.
Wonderful was the contrast between the steamer and that villa77 on the Mahmudiyah canal! Startling the sudden change from presto78 to adagio79 life! In thirteen days we had passed from the clammy grey fog, that atmosphere of industry which kept us at anchor off the Isle71 of Wight, through the loveliest air of the Inland Sea, whose sparkling blue and purple haze80 spread charms even on N. Africa’s beldame features, and now we are sitting silent and still, listening to the monotonous melody of the East — the soft night-breeze wandering through starlit skies and tufted trees, with a voice of melancholy81 meaning.
And this is the Arab’s Kayf. The savouring of animal existence; the passive enjoyment82 of mere sense; the pleasant languor83, the dreamy tranquillity84, the airy castle-building, which in Asia stand in lieu of the vigorous, intensive, passionate53 life of Europe. It is the result of a lively, impressible, excitable nature, and exquisite85 sensibility of nerve; it argues a facility for voluptuousness86 unknown to northern regions, where happiness is placed in the exertion87 of mental and physical powers; where Ernst ist das Leben; where niggard earth commands ceaseless sweat of face, and damp chill air demands perpetual excitement, exercise, or change, or adventure, or dissipation, for want of something better. In the East, man wants but rest and shade: upon the banks of a bubbling stream, or under the cool shelter of a perfumed tree, he is perfectly88 happy, smoking a pipe, or sipping a cup of coffee, or drinking a glass of sherbet, but above all things deranging89 body and mind as little as possible; the trouble of conversations, the displeasures of memory, and the vanity of thought being the most unpleasant interruptions to his Kayf. No wonder that “Kayf” is a word untranslatable in our mother-tongue!12
“Laudabunt alii claram Rhodon aut Mytelenen.”
Let others describe the once famous Capital of Egypt, this City of Misnomers90, whose dry docks are ever wet, and whose marble fountain is eternally dry, whose “Cleopatra’s Needle”13 is neither a needle nor Cleopatra’s; whose “Pompey’s Pillar” never had any earthly connection with Pompey; and whose Cleopatra’s Baths are, according to veracious91 travellers, no baths at all. Yet it is a wonderful place, this “Libyan suburb” of our day, this outpost of civilisation planted upon the skirts of barbarism, this Osiris seated side by side with Typhon, his great old enemy. Still may be said of it, “it ever beareth something new14;” and Alexandria, a threadbare subject in Bruce’s time, is even yet, from its perpetual changes, a fit field for modern description.15
The better to blind the inquisitive eyes of servants and visitors, my friend, Larking, lodged92 me in an out-house, where I could revel93 in the utmost freedom of life and manners. And although some Armenian Dragoman, a restless spy like all his race, occasionally remarked voila un Persan diablement degage, none, except those who were entrusted94 with the secret, had any idea of the part I was playing. The domestics, devout95 Moslems, pronounced me an ’Ajami,16 a kind of Mohammedan, not a good one like themselves, but, still better than nothing. I lost no time in securing the assistance of a Shaykh,17 and plunged96 once more into the intricacies of the Faith; revived my recollections of religious ablutions, read the Koran, and again became an adept97 in the art of prostration98. My leisure hours were employed in visiting the baths and coffee-houses, in attending the bazars, and in shopping, — an operation which hereabouts consists of sitting upon a chapman’s counter, smoking, sipping coffee, and telling your beads99 the while, to show that you are not of the slaves for whom time is made; in fact, in pitting your patience against that of your adversary100, the vendor101. I found time for a short excursion to a country village on the banks of the canal; nor was an opportunity of seeing “Al-nahl,” the “Bee-dance;” neglected, for it would be some months before my eyes might dwell on such a pleasant spectacle again.
“Delicias videam, Nile jocose102, tuas!”
Careful of graver matters, I attended the mosque103, and visited the venerable localities in which modern Alexandria abounds. Pilgrimaging Moslems are here shown the tomb of Al-nabi Daniyal (Daniel the Prophet), discovered upon a spot where the late Sultan Mahmud dreamed that he saw an ancient man at prayer.18 Sikandar al-Rumi, the Moslem Alexander the Great, of course left his bones in the place bearing his name, or, as he ought to have done so, bones have been found for him. Alexandria also boasts of two celebrated104 Walis — holy men. One is Mohammed al-Busiri, the author of a poem called Al-Burdah, universally read by the world of Islam, and locally recited at funerals and on other solemn occasions. The other is Abu Abbas al-Andalusi, a sage105 and saint of the first water, at whose tomb prayer is never breathed in vain.
It is not to be supposed that the people of Alexandria could look upon my phials and pill-boxes without a yearning106 for their contents. An Indian doctor, too, was a novelty to them; Franks they despised, — but a man who had come so far from East and West! Then there was something infinitely107 seducing108 in the character of a magician, doctor, and fakir, each admirable of itself, thus combined to make “great medicine.” Men, women, and children besieged109 my door, by which means I could see the people face to face, and especially the fair sex, of which Europeans, generally speaking, know only the worst specimens110. Even respectable natives, after witnessing a performance of “Mandal” and the Magic mirror19, opined that the stranger was a holy man, gifted with supernatural powers, and knowing everything. One old person sent to offer me his daughter in marriage; he said nothing about dowry, — but I thought proper to decline the honour. And a middle-aged111 lady proffered112 me the sum of one hundred piastres, nearly one pound sterling113, if I would stay at Alexandria, and superintend the restoration of her blind left eye.
But the reader must not be led to suppose that I acted “Carabin” or “Sangrado” without any knowledge of my trade. From youth I have always been a dabbler114 in medical and mystical study. Moreover, the practice of physic is comparatively easy amongst dwellers115 in warm latitudes116, uncivilised peoples, where there is not that complication of maladies which troubles more polished nations. And further, what simplifies extremely the treatment of the sick in these parts is the undoubted periodicity of disease, reducing almost all to one type — ague.20 Many of the complaints of tropical climates, as medical men well know, display palpably intermittent symptoms little known to colder countries; and speaking from individual experience, I may safely assert that in all cases of suffering, from a wound to ophthalmia, this phenomenon has forced itself upon my notice. So much by way of excuse. I therefore considered myself as well qualified117 for the work as if I had taken out a buono per l’estero diploma at Padua, and not more likely to do active harm than most of the regularly graduated young surgeons who start to “finish” themselves upon the frame of the British soldier.
After a month’s hard work at Alexandria, I prepared to assume the character of a wandering Darwaysh; after reforming my title from “Mirza”21 to “Shaykh” Abdullah.22 A reverend man, whose name I do not care to quote, some time ago initiated118 me into his order, the Kadiriyah, under the high-sounding name of Bismillah-Shah:23 and, after a due period of probation119, he graciously elevated me to the proud position of a Murshid,24 or Master in the mystic craft. I was therefore sufficiently120 well acquainted with the tenets and practices of these Oriental Freemasons. No character in the Moslem world is so proper for disguise as that of the Darwaysh. It is assumed by all ranks, ages, and creeds121; by the nobleman who has been disgraced at court, and by the peasant who is too idle to till the ground; by Dives, who is weary of life, and by Lazarus, who begs his bread from door to door. Further, the Darwaysh is allowed to ignore ceremony and politeness, as one who ceases to appear upon the stage of life; he may pray or not, marry or remain single as he pleases, be respectable in cloth of frieze122 as in cloth of gold, and no one asks him — the chartered vagabond —
Why he comes here? or Wherefore he goes there? He may wend his way on foot alone, or ride his Arab mare123 followed by a dozen servants; he is equally feared without weapons, as swaggering through the streets armed to the teeth. The more haughty124 and offensive he is to the people, the more they respect him; a decided125 advantage to the traveller of choleric126 temperament127. In the hour of imminent128 danger, he has only to become a maniac129, and he is safe; a madman in the East, like a notably eccentric character in the West, is allowed to say or do whatever the spirit directs. Add to this character a little knowledge of medicine, a “moderate skill in magic, and a reputation for caring for nothing but study and books,” together with capital sufficient to save you from the chance of starving, and you appear in the East to peculiar130 advantage. The only danger of the “Mystic Path”25 is, that the Darwaysh’s ragged131 coat not unfrequently covers the cut-throat, and, if seized in the society of such a “brother,” you may reluctantly become his companion, under the stick or on the stake. For be it known, Darwayshes are of two orders, the Sharai, or those who conform to religion, and the Bi-Sharai, or Luti, whose practices are hinted at by their own tradition that “he we daurna name” once joined them for a week, but at the end of that time left them in dismay, and returned to whence he came.
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1
geographical
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| adj.地理的；地区(性)的 | |
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opprobrium
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| n.耻辱，责难 | |
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blot
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| vt.弄脏（用吸墨纸）吸干；n.污点，污渍 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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zeal
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| n.热心，热情，热忱 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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fatalities
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| n.恶性事故( fatality的名词复数 )；死亡；致命性；命运 | |
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sundry
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| adj.各式各样的，种种的 | |
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alleging
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| 断言，宣称，辩解( allege的现在分词 ) | |
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contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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perilous
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| adj.危险的，冒险的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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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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sojourn
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| v./n.旅居，寄居；逗留 | |
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ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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Moslem
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thoroughly
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civilisation
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| n.文明，文化，开化，教化 | |
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longing
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sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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perennial
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| adj.终年的；长久的 | |
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physiological
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| adj.生理学的，生理学上的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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procurable
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| adj.可得到的，得手的 | |
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credible
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| adj.可信任的，可靠的 | |
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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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swarm
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abounds
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partially
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intermittent
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torrents
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adventurous
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| adj.爱冒险的；惊心动魄的，惊险的，刺激的 | |
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geographers
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| 地理学家( geographer的名词复数 ) | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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testimony
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tracts
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| 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 | |
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invaders
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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clan
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| n.氏族，部落，宗族，家族，宗派 | |
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debris
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| n.瓦砾堆，废墟，碎片 | |
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proscribed
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| v.正式宣布（某事物）有危险或被禁止( proscribe的过去式和过去分词 ) | |
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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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recital
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| n.朗诵，独奏会，独唱会 | |
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semblance
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| n.外貌，外表 | |
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cavalry
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| n.骑兵；轻装甲部队 | |
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adviser
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| n.劝告者，顾问 | |
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embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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foe
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| n.敌人，仇敌 | |
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secondly
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| adv.第二，其次 | |
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compassionate
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| adj.有同情心的，表示同情的 | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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imbibes
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| v.吸收( imbibe的第三人称单数 )；喝；吸取；吸气 | |
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55
sipping
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| v.小口喝，呷，抿( sip的现在分词 ) | |
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grunt
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| v.嘟哝；作呼噜声；n.呼噜声，嘟哝 | |
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forth
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| adv.向前；向外，往外 | |
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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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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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61
extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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62
pious
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| adj.虔诚的；道貌岸然的 | |
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63
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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64
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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65
galloping
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| adj. 飞驰的, 急性的 动词gallop的现在分词形式 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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67
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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larking
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| v.百灵科鸟（尤指云雀）( lark的现在分词 )；一大早就起床；鸡鸣即起；（因太费力而不想干时说）算了 | |
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dint
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| n.由于，靠；凹坑 | |
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isle
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| n.小岛，岛 | |
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72
inquisitive
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| adj.求知欲强的，好奇的，好寻根究底的 | |
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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74
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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generosity
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| n.大度，慷慨，慷慨的行为 | |
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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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villa
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| n.别墅，城郊小屋 | |
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presto
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| adv.急速地；n.急板乐段；adj.急板的 | |
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adagio
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| adj.缓慢的；n.柔板；慢板；adv.缓慢地 | |
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haze
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| n.霾，烟雾；懵懂，迷糊；vi.(over)变模糊 | |
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81
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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83
languor
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| n.无精力，倦怠 | |
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84
tranquillity
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| n. 平静, 安静 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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voluptuousness
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| n.风骚，体态丰满 | |
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exertion
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| n.尽力，努力 | |
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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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deranging
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| v.疯狂的，神经错乱的( deranged的过去分词 )；混乱的 | |
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misnomers
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| n.使用不当的名字或名称( misnomer的名词复数 ) | |
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veracious
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| adj.诚实可靠的 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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adept
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| adj.老练的，精通的 | |
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98
prostration
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| n. 平伏, 跪倒, 疲劳 | |
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99
beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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adversary
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| adj.敌手，对手 | |
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101
vendor
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| n.卖主；小贩 | |
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102
jocose
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| adj.开玩笑的，滑稽的 | |
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103
mosque
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| n.清真寺 | |
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104
celebrated
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| adj.有名的，声誉卓著的 | |
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105
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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106
yearning
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| a.渴望的；向往的；怀念的 | |
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107
infinitely
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| adv.无限地，无穷地 | |
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108
seducing
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| 诱奸( seduce的现在分词 )； 勾引； 诱使堕落； 使入迷 | |
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besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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111
middle-aged
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| adj.中年的 | |
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112
proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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113
sterling
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| adj.英币的(纯粹的，货真价实的)；n.英国货币(英镑) | |
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114
dabbler
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| n. 戏水者, 业余家, 半玩半认真做的人 | |
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115
dwellers
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| n.居民，居住者( dweller的名词复数 ) | |
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116
latitudes
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| 纬度 | |
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117
qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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118
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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119
probation
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| n.缓刑(期)，(以观后效的)察看；试用(期) | |
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120
sufficiently
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| adv.足够地，充分地 | |
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121
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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122
frieze
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| n.(墙上的)横饰带，雕带 | |
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123
mare
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| n.母马，母驴 | |
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124
haughty
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| adj.傲慢的，高傲的 | |
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125
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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126
choleric
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| adj.易怒的，性情暴躁的 | |
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127
temperament
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| n.气质，性格，性情 | |
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128
imminent
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| adj.即将发生的，临近的，逼近的 | |
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129
maniac
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| n.精神癫狂的人；疯子 | |
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130
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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131
ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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