“Turco fino
Mangia porco e beve vino.” —
may break the ordinance6 in strict privacy, popular opinion would condemn7 any open infraction8 of it with uncommon9 severity. In this, as in most human things, how many are there who hold that
“Pecher en secret n’est pas pecher,
Ce n’est que l’eclat qui fait le crime”?
The middle and lower ranks observe the duties of the season, however arduous10, with exceeding zeal11: of all who suffered severely12 from such total abstinence, I found but one patient who would eat even to save his life. And among the vulgar, sinners who habitually13 drink when they should pray, will fast and perform their devotions through the Ramazan.
Like the Italian, the Anglo-Catholic, and the Greek fasts, the chief effect of the “blessed month” upon True Believers is to darken their tempers into positive gloom.
Their voices, never of the softest, acquire, especially after noon, a terribly harsh and creaking tone. The men curse one another1 and beat the women. The women slap and abuse the children, and these in their turn cruelly entreat14, and use bad language to, the dogs and cats. You can scarcely spend ten minutes in any populous15 part of the city without hearing some violent dispute. The “Karakun,” or station-houses, are filled with lords who have administered an undue16 dose of chastisement17 to their ladies, and with ladies who have scratched, bitten, and otherwise injured the bodies of their lords. The Mosques18 are crowded with a sulky, grumbling20 population, making themselves offensive to one another on earth whilst working their way to heaven; and in the shade, under the outer walls, the little boys who have been expelled the church attempt to forget their miseries21 in spiritless play. In the bazars and streets, pale long-drawn faces, looking for the most part intolerably cross, catch your eye, and at this season a stranger will sometimes meet with positive incivility. A shopkeeper, for instance, usually says when he rejects an insufficient22 offer, “Yaftah Allah,” — “Allah opens.2” During the Ramazan, he will grumble23 about the bore of Ghashim, or “Johnny raws,” and gruffly tell you not to stand there wasting his time. But as a rule the shops are either shut or destitute24 of shopmen, merchants will not purchase, and students will not study. In fine, the Ramazan, for many classes, is one-twelfth of the year wantonly thrown away.
The following is the routine of a fast day. About half an hour after midnight, the gun sounds its warning to faithful men that it is time to prepare for the “Sahur,” (early breakfast) or morning meal. My servant then wakes me, if I have slept; brings water for ablution, spreads the Sufrah3 (or leather cloth); and places before me certain remnants of the evening’s meal. It is some time before the stomach becomes accustomed to such hours, but in matters of appetite, habit is everything, and for health’s sake one should strive to eat as plentifully25 as possible. Then sounds the Salam, or Blessings26 on the Prophet,4 an introduction to the Call of Morning Prayer. Smoking sundry27 pipes with tenderness, as if taking leave of a friend; and until the second gun, fired at about half-past two A.M., gives the Imsak,5 — the order to abstain28 from food, — I wait the Azan,5 which in this month is called somewhat earlier than usual. Then, after a ceremony termed the Niyat6 (purpose) of fasting, I say my prayers, and prepare for repose29.7 At 7 A.M. the labours of the day begin for the working classes of society; the rich spend the night in revelling30, and rest in down from dawn till noon.
The first thing on rising is to perform the Wuzu, or lesser31 ablution, which invariably follows sleep in a reclining position; without this it would be improper32 to pray, to enter the Mosques, to approach a religious man, or to touch the Koran. A few pauper33 patients usually visit me at this hour, report the phenomena34 of their complaints, — which they do, by the bye, with unpleasant minuteness of detail, — and receive fresh instructions. At 9 A.M. Shaykh Mohammed enters, with “lecture” written upon his wrinkled brow; or I pick him up on the way, and proceed straight to the Mosque19 Al-Azhar. After three hours’ hard reading, with little interruption from bystanders — this is long vacation, most of the students being at home — comes the call to mid-day prayer. The founder35 of Al-Islam ordained36 but few devotions for the morning, which is the business part of the Eastern day; but during the afternoon and evening they succeed one another rapidly, and their length increases. It is then time to visit my rich patients, and afterwards, by way of accustoming37 myself to the sun, to wander among the bookshops for an hour or two, or simply to idle in the street. At 3 P.M. I return home, recite the afternoon prayers, and re-apply myself to study.
This is the worst part of the day. In Egypt the summer nights and mornings are, generally speaking, pleasant, but the forenoons are sultry, and the afternoons are serious. A wind wafting38 the fine dust and furnace-heat of the desert blows over the city; the ground returns with interest the showers of caloric from above, and not a cloud or a vapour breaks the dreary39 expanse of splendour on high. There being no such comforts as Indian tatties, and few but the wealthiest houses boasting glass windows, the interior of your room is somewhat more fiery40 than the street. Weakened with fasting, the body feels the heat trebly, and the disordered stomach almost affects the brain. Every minute is counted with morbid41 fixity of idea as it passes on towards the blessed sunset, especially by those whose terrible lot is manual labour at such a season. A few try to forget their afternoon miseries in slumber42, but most people take the Kaylulah, or Siesta43, shortly after the meridian44, holding it unwholesome to sleep late in the day.
As the Maghrib, the sunset hour, approaches — and how slowly it comes! — the town seems to recover from a trance. People flock to the windows and balconies, in order to watch the moment of their release. Some pray, others tell their beads46; while others, gathering47 together in groups or paying visits, exert themselves to while away the lagging time.
O Gladness! at length it sounds, that gun from the citadel48. Simultaneously49 rises the sweet cry of the Mu’ezzin, calling men to prayer, and the second cannon50 booms from the Abbasiyah Palace,8 — “Al Fitar! Al
Fitar!” fast-breaking! fast-breaking! shout the people, and a hum of joy rises from the silent city. Your acute ears waste not a moment in conveying the delightful51 intelligence to your parched52 tongue, empty stomach, and languid limbs. You exhaust a pot full of water, no matter its size. You clap hurried hands9 for a pipe; you order coffee; and provided with these comforts, you sit down, and calmly contemplate53 the coming pleasures of the evening.
Poor men eat heartily54 at once. The rich break their fast with a light meal, — a little bread and fruit, fresh or dry, especially water-melon, sweetmeats, or such digestible dishes as “Muhallabah,” — a thin jelly of milk, starch55, and rice-flour. They then smoke a pipe, drink a cup of coffee or a glass of sherbet, and recite the evening prayers; for the devotions of this hour are delicate things, and while smoking a first pipe after sixteen hours’ abstinence, time easily slips away. Then they sit down to the Fatur (breakfast), the meal of the twenty-four hours, and eat plentifully, if they would avoid illness.
There are many ways of spending a Ramazan evening. The Egyptians have a proverb, like ours of the Salernitan school:
“After Al-Ghada rest, if it be but for two moments:
After Al-Asha10 walk, if it be but two steps.”
The streets are now crowded with a good-humoured throng56 of strollers; the many bent57 on pleasure, the few wending their way to Mosque, where the Imam recites “Tarawih” prayers.11 They saunter about, the accustomed pipe in hand, shopping, for the stalls are open till a late hour; or they sit in crowds at the coffee-house entrance, smoking Shishas,12 (water-pipes), chatting, and listening to story-tellers, singers and itinerant58 preachers. Here a bare-footed girl trills and quavers, accompanied by a noisy tambourine59 and a “scrannel pipe” of abominable60 discordance61, in honour of a perverse62 saint whose corpse63 insisted upon being buried inside some respectable man’s dwelling-house.13 The scene reminds you strongly of the Sonneurs of Brittany and the Zampognari from the Abruzzian Highlands bagpiping64 before the Madonna. There a tall, gaunt Maghrabi displays upon a square yard of dirty paper certain lines and blots65, supposed to represent the venerable Ka’abah, and collects coppers66 to defray the expenses of his pilgrimage. A steady stream of loungers sets through the principal thoroughfares towards the Azbakiyah Gardens, which skirt the Frank quarter; there they sit in the moonlight, listening to Greek and Turkish bands, or making merry with cakes, toasted grains, coffee, sugared-drinks, and the broad pleasantries of Kara Gyuz14 (the local Punch and Judy). Here the scene is less thoroughly67 Oriental than within the city; but the appearance of Frank dress amongst the varieties of Eastern costume, the moon-lit sky, and the light mist hanging over the deep shade of the Acacia trees — whose rich scented68 yellow-white blossoms are popularly compared to the old Pasha’s beard15 — make it passing picturesque69. And the traveller from the far East remarks with wonder the presence of certain ladies, whose only mark of modesty70 is the Burka, or face-veil: upon this laxity the police looks with lenient71 eyes, inasmuch as, until very lately, it paid a respectable tax to the state.16
Returning to the Moslem quarter, you are bewildered by its variety of sounds. Everyone talks, and talking here is always in extremes, either in a whisper, or in a scream; gesticulation excites the lungs, and strangers cannot persuade themselves that men so converse72 without being or becoming furious. All the street cries, too, are in the soprano key. “In thy protection! in thy protection!” shouts a Fellah peasant to a sentinel, who is flogging him towards the station-house, followed by a tail of women, screaming, “Ya Gharati-ya Dahwati-ya Hasrati-ya Nidamati-O my calamity73! O my shame!” The boys have elected a Pasha, whom they are conducting in procession, with wisps of straw for Mash’als, or cressets, and outrunners, all huzzaing with ten-schoolboy power. “O thy right! O thy left! O thy face! O thy heel! O thy back, thy back!” cries the panting footman, who, huge torch on shoulder, runs before the grandee’s carriage; “Bless the Prophet and get out of the way!” “O Allah bless him!” respond the good Moslems, some shrinking up to the walls to avoid the stick, others rushing across the road, so as to give themselves every chance of being knocked down. The donkey boy beats his ass5 with a heavy palm-cudgel, — he fears no treadmill74 here, — cursing him at the top of his voice for a “pander,” a “Jew,” a “Christian,” and a “son of the One-eyed, whose portion is Eternal Punishment.” “O chick pease! O pips!” sings the vendor75 of parched grains, rattling76 the unsavoury load in his basket. “Out of the way, and say, ‘There is one God,’” pants the industrious77 water-carrier, laden78 with a skin, fit burden for a buffalo79. “Sweet-water, and gladden thy soul, O lemonade!” pipes the seller of that luxury, clanging his brass80 cups together. Then come the beggars, intensely Oriental. “My supper is in Allah’s hands, my supper is in Allah’s hands! whatever thou givest, that will go with thee!” chaunts the old vagrant81, whose wallet perhaps contains more provision than the basket of many a respectable shopkeeper.
“Na’al abuk17 — rucse thy father — O brother of a naughty sister!” is the response of some petulant82 Greek to the touch of the old man’s staff. “The grave is darkness, and good deeds are its lamp!” sing the blind women, rapping two sticks together: “upon Allah! upon Allah! O daughter!” cry the bystanders, when the obstinate83 “bint”18 (daughter) of sixty years seizes their hands, and will not let go without extorting84 a farthing. “Bring the sweet” (i.e. fire), “and take the full,”19 (i.e., empty cup), euphuistically cry the long-moustached, fierce-browed Arnauts to the coffee-house keeper, who stands by them charmed by the rhyming repartee85 that flows so readily from their lips.
“Hanien,” may it be pleasant to thee!20 is the signal for encounter.
“Thou drinkest for ten,” replies the other, instead of returning the usual religious salutation.
“I am the cock and thou art the hen!” is the rejoinder, — a tart86 one. “Nay, I am the thick one and thou art the thin!” resumes the first speaker, and so on till they come to equivoques which will not bear a literal English translation.
And sometimes, high above the hubbub87, rises the melodious88 voice of the blind mu’ezzin, who, from his balcony in the beetling89 tower rings forth90, “Hie ye to devotion! Hie ye to salvation91.” And (at morning-prayer time) he adds: “Devotion is better than sleep! Devotion is better than sleep!” Then good Moslems piously92 stand up, and mutter, previous to prayer, “Here am I at Thy call, O Allah! here am I at Thy call!”
Sometimes I walked with my friend to the citadel, and sat upon a high wall, one of the outworks of Mohammed Ali’s Mosque, enjoying a view which, seen by night, when the summer moon is near the full, has a charm no power of language can embody93. Or escaping from “stifled Cairo’s filth,21” we passed, through the Gate of Victory, into the wilderness94 beyond the City of the Dead.22 Seated upon some mound95 of ruins, we inhaled96 the fine air of the Desert, inspiriting as a cordial, when star-light and dew-mists diversified97 a scene, which, by day, is one broad sea of yellow loam98 with billows of chalk rock, thinly covered by a film-like spray of sand surging and floating in the fiery wind. There, within a mile of crowded life, all is desolate99; the town walls seem crumbling100 to decay, the hovels are tenantless101, and the paths untrodden; behind you lies the Wild, before you, the thousand tomb-stones, ghastly in their whiteness; while beyond them the tall dark forms of the Mamluk Soldans’ towers rise from the low and hollow ground like the spirits of kings guarding ghostly subjects in the Shadowy Realm. Nor less weird102 than the scene are the sounds! — the hyaena’s laugh, the howl of the wild dog, and the screech103 of the low-flying owl45. Or we spent the evening at some Takiyah23 (Darwayshes’ Oratory), generally preferring that called the “Gulshani,” near the Muayyid Mosque outside the Mutawalli’s saintly door. There is nothing attractive in its appearance. You mount a flight of ragged104 steps, and enter a low verandah enclosing an open stuccoed terrace, where stands the holy man’s domed105 tomb: the two stories contain small dark rooms in which the Darwayshes dwell, and the ground-floor doors open into the verandah. During the fast-month, Zikrs24 are rarely performed in the Takiyahs: the inmates106 pray there in congregations, or they sit conversing107 upon benches in the shade. And a curious medley108 of men they are, composed of the choicest vagabonds from every nation of Al-Islam. Beyond this I must not describe the Takiyah or the doings there, for the “path” of the Darwaysh may not be trodden by feet profane109.
Curious to see something of my old friends the Persians, I called with Haji Wali upon one Mirza Husayn, who by virtue110 of his dignity as “Shahbandar25” (he calls himself “Consul111-General”), ranks with the dozen little quasi-diplomatic kings of Cairo. He suspends over his lofty gate a sign-board in which the Lion and the Sun (Iran’s proud ensign) are by some Egyptian limner’s art metamorphosed into a preternatural tabby cat grasping a scimitar, with the jolly fat face of a “gay” young lady, curls and all complete, resting fondly upon her pet’s concave back. This high dignitary’s reception room was a court-yard sub dio: fronting the door were benches and cushions composing the Sadr or high place, with the parallel rows of Diwans spread down the less dignified112 sides, and a line of naked boards, the lowest seats, ranged along the door-wall. In the middle stood three little tables supporting three huge lanterns — as is their size so is the owner’s dignity — each of which contained three of the largest spermaceti candles.
The Haji and I entering took our seats upon the side benches with humility113, and exchanged salutations with the great man on the Sadr. When the Darbar or levee was full, in stalked the Mirza, and all arose as he calmly divested114 himself of his shoes; and with all due solemnity ascended115 his proper cushion. He is a short, thin man about thirty-five, with regular features and the usual preposterous116 lamb-skin cap and beard, two peaked black cones117 at least four feet in length, measured from the tips, resting on a slender basement of pale yellow face. After a quarter of an hour of ceremonies, polite mutterings and low bendings with the right hand on the left breast, the Mirza’s pipe was handed to him first, in token of his dignity — at Teheran he was probably an under-clerk in some government office. In due time we were all served with Kaliuns26 (Persian hookahs) and coffee by the servants, who made royal conges whenever they passed the great man; and more than once the janissary, in dignity of belt and crooked118 sabre, entered the court to quicken our awe119.
The conversation was the usual Oriental thing. It is, for instance, understood that you have seen strange things in strange lands.
“Voyaging-is-victory,” quotes the Mirza; the quotation120 is a hackneyed one, but it steps forth majestic121 as to pause and emphasis.
“Verily,” you reply with equal ponderousness122 of pronunciation and novelty of citation123, “in leaving home one learns life, yet a journey is a bit of Jahannam.”
Or if you are a physician the “lieu commun” will be,
“Little-learn’d doctors the body destroy:
Little-learn’d parsons the soul destroy.”
To which you will make answer, if you would pass for a man of belles124 lettres, by the well-known lines,
“Of a truth, the physician hath power with drugs,
Which, long as the patient hath life, may relieve him;
But the tale of our days being duly told,
The doctor is daft, and his drugs deceive him.”
After sitting there with dignity, like the rest of the guests, I took my leave, delighted with the truly Persian “apparatus” of the scene. The Mirza, having no salary, lives by fees extorted125 from his subjects, who pay rather than lack protection; and his dragoman for a counter-fee will sell their interests shamelessly. He is a hidalgo of blue blood in pride, pompousness126 and poverty. There is not a sheet of writing-paper in the “Consulate” — when they want one a farthing is sent to the grocer’s — yet the Consul drives out in an old carriage with four outriders, two tall-capped men preceding and two following the crazy vehicle. And the Egyptians laugh heartily at this display, being accustomed by Mohammed Ali to consider all such parade obsolete127.
About half-an-hour before midnight sounds the Abrar27 or call to prayer, at which time the latest wanderers return home to prepare for the Sahur, their dawn meal. You are careful on the way to address each sentinel with a “Peace be upon thee!” especially if you have no lantern, otherwise you may chance to sleep in the guard-house. And, chemin faisant, you cannot but stop to gaze at streets as little like what civilised Europe understands by that name as is an Egyptian temple to the new Houses of Parliament.
There are certain scenes, cannily128 termed “Ken-speckle,” which print themselves upon Memory, and which endure as long as Memory lasts, — a thunder-cloud bursting upon the Alps, a night of stormy darkness off the Cape129, an African tornado130, and, perhaps, most awful of all, a solitary131 journey over the sandy Desert.
Of this class is a stroll through the thoroughfares of old Cairo by night. All is squalor in the brilliancy of noon-day. In darkness you see nothing but a silhouette132. When, however, the moon is high in the heavens, and the summer stars rain light upon God’s world, there is something not of earth in the view. A glimpse at the strip of pale blue sky above scarcely reveals three ells of breadth: in many places the interval133 is less: here the copings meet, and there the outriggings of the houses seem to interlace. Now they are parted by a pencil of snowy sheen, then by a flood of silvery splendour; while under the projecting cornices and the huge hanging balcony-windows of fantastic wood-work, supported by gigantic brackets and corbels, and under deep verandahs, and gateways134, vast enough for Behemoth to pass through, and in blind wynds and long cul-de-sacs, lie patches of thick darkness, made visible by the dimmest of oil lamps. The arch is a favourite feature: in one place you see it a mere135 skeleton-rib opening into some huge deserted136 hall; in another the ogre is full of fretted137 stone and wood carved like lace-work. Not a line is straight, the tall dead walls of the Mosques slope over their massy buttresses138, and the thin minarets139 seem about to fall across your path. The cornices project crookedly140 from the houses, while the great gables stand merely by force of cohesion141. And that the Line of Beauty may not be wanting, the graceful142 bending form of the palm, on whose topmost feathers, quivering in the cool night breeze, the moonbeam glistens143, springs from a gloomy mound, or from the darkness of a mass of houses almost level with the ground. Briefly144, the whole view is so strange, so fantastic, so ghostly, that it seems preposterous to imagine that in such places human beings like ourselves can be born, and live through life, and carry out the command “increase and multiply,” and die.
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1
infliction
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| n.（强加于人身的）痛苦，刑罚 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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consecutive
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| adj.连续的，联贯的，始终一贯的 | |
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saliva
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| n.唾液，口水 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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ordinance
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| n.法令；条令；条例 | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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infraction
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| n.违反；违法 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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arduous
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| adj.艰苦的，费力的，陡峭的 | |
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zeal
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| n.热心，热情，热忱 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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habitually
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| ad.习惯地，通常地 | |
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entreat
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| v.恳求，恳请 | |
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populous
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| adj.人口稠密的，人口众多的 | |
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undue
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| adj.过分的；不适当的；未到期的 | |
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chastisement
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| n.惩罚 | |
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mosques
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| 清真寺； 伊斯兰教寺院，清真寺； 清真寺，伊斯兰教寺院( mosque的名词复数 ) | |
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mosque
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| n.清真寺 | |
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grumbling
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| adj. 喃喃鸣不平的, 出怨言的 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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insufficient
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| adj.(for，of)不足的，不够的 | |
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grumble
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| vi.抱怨；咕哝；n.抱怨，牢骚；咕哝，隆隆声 | |
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destitute
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| adj.缺乏的；穷困的 | |
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plentifully
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| adv. 许多地，丰饶地 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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sundry
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| adj.各式各样的，种种的 | |
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abstain
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| v.自制，戒绝，弃权，避免 | |
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repose
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| v.(使)休息；n.安息 | |
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revelling
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| v.作乐( revel的现在分词 )；狂欢；着迷；陶醉 | |
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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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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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pauper
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| n.贫民，被救济者，穷人 | |
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phenomena
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| n.现象 | |
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Founder
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| n.创始者，缔造者 | |
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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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accustoming
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| v.（使）习惯于( accustom的现在分词 ) | |
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wafting
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| v.吹送，飘送，（使）浮动( waft的现在分词 ) | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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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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morbid
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| adj.病的；致病的；病态的；可怕的 | |
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slumber
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| n.睡眠，沉睡状态 | |
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siesta
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| n.午睡 | |
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meridian
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| adj.子午线的；全盛期的 | |
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45
owl
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| n.猫头鹰，枭 | |
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46
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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47
gathering
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| n.集会，聚会，聚集 | |
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48
citadel
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| n.城堡；堡垒；避难所 | |
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49
simultaneously
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| adv.同时发生地，同时进行地 | |
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50
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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51
delightful
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| adj.令人高兴的，使人快乐的 | |
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52
parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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53
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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54
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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55
starch
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| n.淀粉；vt.给...上浆 | |
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56
throng
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| n.人群，群众；v.拥挤，群集 | |
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57
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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58
itinerant
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| adj.巡回的；流动的 | |
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59
tambourine
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| n.铃鼓，手鼓 | |
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60
abominable
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| adj.可厌的，令人憎恶的 | |
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61
discordance
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| n.不调和，不和，不一致性；不整合；假整合 | |
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62
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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63
corpse
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| n.尸体，死尸 | |
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64
bagpiping
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| v.风笛( bagpipe的现在分词 ) | |
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65
blots
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| 污渍( blot的名词复数 )； 墨水渍； 错事； 污点 | |
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66
coppers
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| 铜( copper的名词复数 )； 铜币 | |
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67
thoroughly
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| adv.完全地，彻底地，十足地 | |
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68
scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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69
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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70
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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71
lenient
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| adj.宽大的，仁慈的 | |
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72
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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73
calamity
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| n.灾害，祸患，不幸事件 | |
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74
treadmill
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| n.踏车；单调的工作 | |
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75
vendor
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| n.卖主；小贩 | |
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76
rattling
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| adj. 格格作响的, 活泼的, 很好的 adv. 极其, 很, 非常 动词rattle的现在分词 | |
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77
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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78
laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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79
buffalo
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| n.(北美)野牛；(亚洲)水牛 | |
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80
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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81
vagrant
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| n.流浪者，游民；adj.流浪的，漂泊不定的 | |
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82
petulant
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| adj.性急的，暴躁的 | |
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83
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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84
extorting
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| v.敲诈( extort的现在分词 )；曲解 | |
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85
repartee
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| n.机敏的应答 | |
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86
tart
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| adj.酸的；尖酸的，刻薄的；n.果馅饼；淫妇 | |
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87
hubbub
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| n.嘈杂；骚乱 | |
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88
melodious
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| adj.旋律美妙的，调子优美的，音乐性的 | |
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89
beetling
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| adj.突出的，悬垂的v.快速移动( beetle的现在分词 ) | |
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90
forth
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| adv.向前；向外，往外 | |
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91
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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92
piously
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| adv.虔诚地 | |
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93
embody
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| vt.具体表达，使具体化；包含，收录 | |
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94
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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95
mound
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| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
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96
inhaled
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| v.吸入( inhale的过去式和过去分词 ) | |
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97
diversified
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| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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98
loam
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| n.沃土 | |
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99
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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100
crumbling
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| adj.摇摇欲坠的 | |
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101
tenantless
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| adj.无人租赁的，无人居住的 | |
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102
weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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103
screech
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| n./v.尖叫；(发出)刺耳的声音 | |
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104
ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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105
domed
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| adj. 圆屋顶的, 半球形的, 拱曲的 动词dome的过去式和过去分词形式 | |
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106
inmates
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| n.囚犯( inmate的名词复数 ) | |
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107
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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108
medley
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| n.混合 | |
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109
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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110
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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111
consul
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| n.领事；执政官 | |
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112
dignified
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| a.可敬的，高贵的 | |
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113
humility
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| n.谦逊，谦恭 | |
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114
divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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115
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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116
preposterous
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| adj.荒谬的，可笑的 | |
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117
cones
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| n.（人眼）圆锥细胞；圆锥体( cone的名词复数 )；球果；圆锥形东西；（盛冰淇淋的）锥形蛋卷筒 | |
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118
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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119
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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120
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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121
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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122
ponderousness
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123
citation
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| n.引用，引证，引用文；传票 | |
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124
belles
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| n.美女( belle的名词复数 )；最美的美女 | |
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125
extorted
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| v.敲诈( extort的过去式和过去分词 )；曲解 | |
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126
pompousness
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| 豪华；傲慢 | |
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127
obsolete
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| adj.已废弃的，过时的 | |
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128
cannily
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| 精明地 | |
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129
cape
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| n.海角，岬；披肩，短披风 | |
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130
tornado
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| n.飓风，龙卷风 | |
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131
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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132
silhouette
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| n.黑色半身侧面影，影子，轮廓；v.描绘成侧面影，照出影子来，仅仅显出轮廓 | |
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133
interval
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| n.间隔，间距；幕间休息，中场休息 | |
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134
gateways
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| n.网关( gateway的名词复数 )；门径；方法；大门口 | |
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135
mere
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| adj.纯粹的；仅仅，只不过 | |
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136
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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137
fretted
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| 焦躁的，附有弦马的，腐蚀的 | |
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138
buttresses
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| n.扶壁，扶垛( buttress的名词复数 )v.用扶壁支撑，加固( buttress的第三人称单数 ) | |
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139
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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140
crookedly
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| adv. 弯曲地，不诚实地 | |
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141
cohesion
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| n.团结，凝结力 | |
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142
graceful
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| adj.优美的，优雅的；得体的 | |
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143
glistens
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| v.湿物闪耀，闪亮( glisten的第三人称单数 ) | |
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144
briefly
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| adv.简单地，简短地 | |
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