I started my Indian boy and heavy luggage for Suez two days before the end of the Id, — laden8 camels generally taking fifty-five or sixty hours to do the journey, and I spent the intermediate time with Haji Wali. He advised me to mount about 3 P.M., so that I might arrive at Suez on the evening of the next day, and assisted me in making due preparations of water, tobacco, and provisions. Early on the morning of departure the Afghan Shaykh came to the Caravanserai, and breakfasted with us, “because Allah willed it.” After a copious9 meal he bestowed10 upon me a stately benediction11, and would have embraced me, but I humbly12 bent13 over his hand: sad to relate, immediately that his back was turned, Haji Wali raised his forefinger14 to a right angle with the palm (chaff), and burst into a shout of irreverent laughter. At three o’clock Nassar, the Badawi, came to announce that the dromedaries were saddled. I dressed myself, sticking a pistol in my belt, and passing the crimson15 silk cord of the “Hamail” or pocket Koran over my shoulder, in token of being a pilgrim. Then distributing a few trifling16 presents to friends and servants, and accompanied by the Shaykh Mohammed and Haji Wali, I descended17 the stairs with an important gait. In the courtyard squatted18 the camels, (dromedaries they could not be called,) and I found that a second driver was going to accompany us. I objected to this, as the extra Badawi would, of course, expect to be fed by me; but Nassar swore that the man was his brother, and as you rarely gain by small disputes with these people, he was allowed to have his own way.
Then came the preparatory leave-takings. Haji Wali embraced me heartily19, and so did my poor old Shaykh, who, despite his decrepitude20 and my objections, insisted upon accompanying me to the city gate. I mounted the camel, crossed my legs before the pommel-stirrups are not used in Egypt2 — and, preceding my friend, descended the street leading towards the Desert. As we emerged from the huge gateway21 of the Caravanserai all the bystanders, except only the porter, who believed me to be a Persian, and had seen me with the drunken captain, exclaimed, “Allah bless thee, Y’al-Hajj,3 and restore thee to thy country and thy friends!” And passing through the Bab al-Nasr, where I addressed the salutation of peace to the sentry22, and to the officer commanding the guard, both gave me God-speed with great cordiality4 — the pilgrim’s blessing23 in Asia, like the old woman’s in Europe, being supposed to possess peculiar24 efficacy. Outside the gate my friends took a final leave of me, and I will not deny having felt a tightening25 of heart as their honest faces and forms faded in the distance.
But Shaykh Nassar switches his camel’s shoulder, and appears inclined to take the lead. This is a trial of manliness26. There is no time for emotion. Not a moment can be spared, even for a retrospect27. I kick my dromedary, who steps out into a jog-trot. The Badawin with a loud ringing laugh attempt to give me the go-by. I resist, and we continue like children till the camels are at their speed, though we have eighty-four miles before us, and above us an atmosphere like a furnace blast. The road is deserted28 at this hour, otherwise grave Moslem29 travellers would have believed the police to be nearer than convenient to us.
Presently we drew rein30, and exchanged our pace for one more seasonable, whilst the sun began to tell on man and beast. High raised as we were above the ground, the reflected heat struck us sensibly, and the glare of a macadamized road added a few extra degrees of caloric.5 The Badawin, to refresh themselves, prepare to smoke. They fill my chibuk, light it with a flint and steel, and cotton dipped in a solution of gunpowder31, and pass it over to me.6 After a few puffs32 I return it to them, and they use it turn by turn. Then they begin to while away the tedium34 of the road by asking questions, which passe-temps is not easily exhausted35; for they are never satisfied till they know as much of you as you do of yourself. They next resort to talking about victuals36; for with this hungry race, food, as a topic of conversation, takes the place of money in happier lands. And lastly, even this engrossing37 subject being exhausted for the moment, they take refuge in singing; and, monotonous38 and droning as it is, their Modinha has yet an artless plaintiveness39, which admirably suits the singer and the scenery. If you listen to the words, you will surely hear allusions40 to bright verdure, cool shades, bubbling rills, or something which hereabouts man hath not, and yet which his soul desires.
And now while Nassar and his brother are chaunting a duet, — the refrain being,
“W’al arz mablul bi matar,”
“And the earth wet with rain,” —
I must crave41 leave to say a few words, despite the triteness42 of the subject, about the modern Sinaitic race of Arabs.
Besides the tribes occupying the northern parts of the peninsula, five chief clans43 are enumerated45 by Burckhardt.7 Nassar, and other authorities at Suez, divided them into six, namely:—
1. Karashi, who, like the Gara in Eastern Arabia, claim an apocryphal46 origin from the great Koraysh tribe.
2. Salihi, the principal family of the Sinaitic Badawin.
3. Arimi: according to Burckhardt this clan44 is merely a sub-family of the Sawalihahs.
4. Sa’idi. Burckhardt calls them Walad Sa’id and derives48 them also from the Sawalihahs.
5. Aliki; and lastly, the
6. Muzaynah, generally pronounced M’zaynah. This clan claims to be an off-shoot from the great Juhaynah tribe inhabiting the coasts and inner barrens about Yambu’. According to oral tradition, five persons, the ancestors of the present Muzaynah race, were forced by a blood-feud to fly their native country. They landed at the Shurum,8 or creek-ports, and have now spread themselves over the Eastern parts of the so-called “Sinaitic” peninsula. In Al-Hijaz the Muzaynah is an old and noble tribe. It produced Ka’ab al-Ahbar, the celebrated49 poet, to whom Mohammed gave the cloak which the Ottomans believe to have been taken by Sultan Salim from Egypt, and to have been converted under the name of Khirkah Sharif, into the national Oriflamme.
There are some interesting ethnographical points about these Sinaitic clans — interesting at least to those who would trace the genealogy50 of the great Arabian family. Any one who knows the Badawin can see that the Muzaynah are pure blood. Their brows are broad, their faces narrow, their features regular, and their eyes of a moderate size; whereas the other Tawarah9 (Sinaitic) clans are as palpably Egyptian. They have preserved that roundness of face which may still be seen in the Sphinx as in the modern Copt, and their eyes have that peculiar size, shape, and look, which the old Egyptian painters attempted to express by giving to the profile, the form of the full, organ. Upon this feature, so characteristic of the Nilotic race, I would lay great stress. No traveller familiar with the true Egyptian eye, — long, almond-shaped, deeply fringed, slightly raised at the outer corner and dipping in front like the Chinese,10 — can ever mistake it. It is to be seen in half-castes, and, as I have before remarked, families originally from the banks of the Nile, but settled for generations in the Holy Land of Al-Hijaz, retain the peculiarity51.
I therefore believe the Turi Badawin to be an impure52 race, Syro-Egyptian,11 whereas their neighbour the Hijazi is the pure Syrian or Mesopotamian.
A wonderful change has taken place in the Tawarah tribes, whilome pourtrayed by Sir John Mandeville as “folke fulle of alle evylle condiciouns.” Niebuhr notes the trouble they gave him, and their perpetual hankering for both murder and pillage53. Even in the late Mohammed Ali’s early reign54, no governor of Suez dared to flog, or to lay hands upon, a Turi, whatever offence he might have committed within the walls of the town. Now the Wild Man’s sword is taken from him, before he is allowed to enter the gates,12 and my old acquaintance, Ja’afar Bey, would think no more of belabouring a Badawi than of flogging a Fellah.13 such is the result of Mohammed Ali’s vigorous policy, and such the effects of even semi-civilisation55, when its influence is brought to bear direct upon barbarism.
To conclude this subject, the Tawarah still retain many characteristics of the Badawi race. The most good-humoured and sociable57 of men, they delight in a jest, and may readily be managed by kindness and courtesy. Yet they are passionate58, nice upon points of honour, revengeful, and easily offended, where their peculiar prejudices are misunderstood. I have always found them pleasant companions, and deserving of respect, for their hearts are good, and their courage is beyond a doubt. Those travellers who complain of their insolence59 and extortion may have been either ignorant of their language or offensive to them by assumption of superority, — in the Desert man meets man, — or physically60 unfitted to acquire their esteem61.
We journeyed on till near sunset through the wilderness62 without ennui63. It is strange how the mind can be amused by scenery that presents so few objects to occupy it. But in such a country every slight modification64 of form or colour rivets65 observation: the senses are sharpened, and the perceptive66 faculties67, prone68 to sleep over a confused mass of natural objects, act vigorously when excited by the capability69 of embracing each detail. Moreover, Desert views are eminently70 suggestive; they appeal to the Future, not to the Past: they arouse because they are by no means memorial. To the solitary71 wayfarer72 there is an interest in the Wilderness unknown to Cape73 seas and Alpine74 glaciers75, and even to the rolling Prairie, — the effect of continued excitement on the mind, stimulating76 its powers to their pitch. Above, through a sky terrible in its stainless77 beauty, and the splendours of a pitiless blinding glare, the Samun14 caresses78 you like a lion with flaming breath. Around lie drifted sand-heaps, upon which each puff33 of wind leaves its trace in solid waves, flayed79 rocks, the very skeletons of mountains, and hard unbroken plains, over which he who rides is spurred by the idea that the bursting of a water-skin, or the pricking80 of a camel’s hoof81, would be a certain death of torture, — a haggard land infested82 with wild beasts, and wilder men, — a region whose very fountains murmur83 the warning words “Drink and away!” What can be more exciting? what more sublime84? Man’s heart bounds in his breast at the thought of measuring his puny85 force with Nature’s might, and of emerging triumphant86 from the trial. This explains the Arab’s proverb, “Voyaging is victory.” In the Desert, even more than upon the ocean, there is present death: hardship is there, and piracies87, and shipwreck88, solitary, not in crowds, where, as the Persians say, “Death is a Festival”; — and this sense of danger, never absent, invests the scene of travel with an interest not its own.
Let the traveller who suspects exaggeration leave the Suez road for an hour or two, and gallop89 northwards over the sands: in the drear silence, the solitude90, and the fantastic desolation of the place, he will feel what the Desert may be.
And then the Oases,15 and little lines of fertility — how soft and how beautiful! — even though the Wady al-Ward (the Vale of Flowers) be the name of some stern flat upon which a handful of wild shrubs91 blossom while struggling through a cold season’s ephemeral existence. In such circumstances the mind is influenced through the body. Though your mouth glows, and your skin is parched92, yet you feel no languor93, the effect of humid heat; your lungs are lightened, your sight brightens, your memory recovers its tone, and your spirits become exuberant94; your fancy and imagination are powerfully aroused, and the wildness and sublimity95 of the scenes around you stir up all the energies of your soul — whether for exertion96, danger, or strife97. Your morale98 improves; you become frank and cordial, hospitable99 and single-minded: the hypocritical politeness and the slavery of civilisation are left behind you in the city. Your senses are quickened: they require no stimulants100 but air and exercise, — in the Desert spirituous liquors excite only disgust. There is a keen enjoyment101 in mere47 animal existence. The sharp appetite disposes of the most indigestible food; the sand is softer than a bed of down, and the purity of the air suddenly puts to flight a dire56 cohort of diseases. Hence it is that both sexes, and every age, the most material as well as the most imaginative of minds, the tamest citizen, the parson, the old maid, the peaceful student, the spoiled child of civilisation, all feel their hearts dilate102, and their pulses beat strong, as they look down from their dromedaries upon the glorious Desert. Where do we hear of a traveller being disappointed by it? It is another illustration of the ancient truth that Nature returns to man, however unworthily he has treated her. And believe me, when once your tastes have conformed to the tranquillity103 of such travel, you will suffer real pain in returning to the turmoil104 of civilisation. You will anticipate the bustle105 and the confusion of artificial life, its luxury and its false pleasures, with repugnance106. Depressed107 in spirits, you will for a time after your return feel incapable108 of mental or bodily exertion. The air of cities will suffocate109 you, and the care-worn and cadaverous countenances110 of citizens will haunt you like a vision of judgment111.16
As the black shadow mounted in the Eastern sky,17 I turned off the road, and was suddenly saluted112 by a figure rising from a little hollow with an “As’ Salamu ’alaykum” of truly Arab sound.18 I looked at the speaker for a moment without recognising him. He then advanced with voluble expressions of joy, invited me to sup, seized my camel’s halter without waiting for an answer, “nakh’d19” it (i.e. forced it to kneel), led me hurriedly to a carpet spread in a sandy hollow, pulled off my slippers113, gave me cold water for ablution, told me that he had mistaken me at a distance for a “Sherif” (or Prince) of the Arabs, but was delighted to find himself in error; and urged me to hurry over ablution, otherwise that night would come on before we could say our prayers. It was Mohammed al-Basyuni, the Meccan boy of whom I had bought my pilgrim-garb at Cairo. There I had refused his companionship, but here for reasons of his own — one of them was an utter want of money, — he would take no excuse. When he prayed, he stood behind me,20 thereby114 proving pliancy115 of conscience, for he suspected me from the first of being at least a heretic.
After prayer he lighted a pipe, and immediately placed the snake-like tube in my hand; this is an argument which the tired traveller can rarely resist. He then began to rummage116 my saddle-bags; he drew forth117 stores of provisions, rolls, water-melons, boiled eggs, and dates, and whilst lighting118 the fire and boiling the coffee, he managed to distribute his own stock, which was neither plentiful119 nor first-rate, to the camel-men. Shaykh Nassar and his brother looked aghast at this movement, but the boy was inexorable. They tried a few rough hints, which he noticed by singing a Hindustani couplet that asserts the impropriety of anointing rats’ heads with jasmine oil. They suspected abuse, and waxed cross; he acknowledged this by deriding120 them. “I have heard of Nasrs and Nasirs and Mansurs, but may Allah spare me the mortification121 of a Nassar!” said the boy, relying upon my support. And I urged him on, wanting to see how the city Arab treats the countryman. He then took my tobacco-pouch from the angry Badawin, and in a stage-whisper reproved me for entrusting122 it to such thieves; insisting, at the same time, upon drinking all the coffee, so that the poor guides had to prepare some for themselves. He improved every opportunity of making mischief123. “We have eaten water-melon!” cried Nassar, patting its receptacle in token of repletion124. “Dost thou hear, my lord, how they grumble125? — the impudent126 ruffians!” remarked Mohammed — “We have eaten water-melon! that is to say, we ought to have eaten meat!” The Badawin, completely out of temper, told him not to trust himself among their hills. He seized a sword, and began capering127 about after the fashion of the East-Indian school of arms, and boasted that he would attack single-handed the whole clan, which elicited128 an ironical129 “Allah! Allah!” from the hearers.
After an hour most amusingly spent in this way, I arose, and insisted upon mounting, much to the dissatisfaction of my guides, who wished to sleep there. Shaykh Nassar and his brother had reckoned upon living gratis130, for at least three days, judging it improbable that a soft Effendi would hurry himself. When they saw the fair vision dissolve, they began to finesse131: they induced the camel-man, who ran by the side of Mohammed’s dromedary, to precede the animal — a favourite manoeuvre132 to prevent overspeed. Ordered to fall back, the man pleaded fatigue133, and inability to walk. The boy Mohammed immediately asked if I had any objection to dismount one of my guides, and to let his weary attendant ride for an hour or so. I at once assented134, and the Badawin obeyed me with ominous135 grumblings. When we resumed our march the melancholy136 Arabs had no song left in them; whereas Mohammed chaunted vociferously138, and quoted bad Hindustani and worse Persian till silence was forcibly imposed upon him. The camel-men lagged behind, in order to prevent my dromedary advancing too fast, and the boy’s guide, after dismounting, would stride along in front of us, under pretext139 of showing the way. And so we jogged on, now walking, then trotting140, till the dromedaries began to grunt141 with fatigue, and the Arabs clamoured for a halt.
At midnight we reached the Central Station, and lay down under its walls to take a little rest. The dews fell heavily, wetting the sheets that covered us; but who cares for such trifles in the Desert? The moon shone bright;21 the breeze blew coolly, and the jackal sang a lullaby which lost no time in inducing the soundest sleep. As the Wolf’s Tail22 showed in the heavens we arose. Grey mists floating over the hills northwards gave the Dar al-Bayda,23 the Pasha’s Palace, the look of some old feudal142 castle. There was a haze143 in the atmosphere, which beautified even the face of Desolation. The swift flying Kata24 sprang in noisy coveys from the road, and a stray gazelle paced daintily over the stony144 plain. As we passed by the Pilgrims’ tree, I added another rag to its coat of tatters.25 We then invoked145 the aid of the holy saint Al-Dakruri26 from his cream-coloured abode146, mounted our camels, and resumed the march in real earnest. The dawn passed away in its delicious coolness, and sultry morning came on. Then day glared in its fierceness, and the noontide sun made the plain glow with terrible heat. Still we pressed onwards.
At 3 P.M. we turned off the road into a dry water-course, which is not far from No. 13 Station. The sand was dotted with the dried-up leaves of the Datura, and strongly perfumed by “Shih,” a kind of Absinthe (Artemisia),27 the sweetest herb of the Desert. A Mimosa was there, and although its shade at this season is little better than a cocoa tree’s,28 the Badawin would not neglect it. We lay down upon the sand, to rest among a party of Maghrabi pilgrims travelling to Suez. These wretches147, who were about a dozen in number, appeared to be of the lowest class; their garments consisted of a Burnus-cloak and a pair of sandals; their sole weapon a long knife, and their only stock a bag of dry provisions. Each had his large wooden bowl, but none carried water with him. It was impossible to help pitying their state, nor could I eat, seeing them hungry, thirsty, and way-worn. So Nassar served out about a pint148 of water and a little bread to each man. Then they asked for more. None was to be had, so they cried out that money would do as well. I had determined149 upon being generous to the extent of a few pence. Custom, as well as inclination150, was in favour of the act; but when the alms became a demand, and the demand was backed by fierce looks and a derisive151 sneer152, and a kind of reference to their knives, gentle Charity took the alarm and fled. My pistols kept them at bay, for they were only making an attempt to intimidate153, and, though I took the precaution of sitting apart from them, there was no real danger. The Suez road, by the wise regulations of Mohammed Ali, has become as safe to European travellers as that between Hampstead and Highgate; and even Easterns have little to fear but what their fears create. My Indian servant was full of the dangers he had run, but I did not believe in them. I afterwards heard that the place where the Maghrabis attempted to frighten what they thought a timid Turk was notorious for plunder154 and murder. Here the spurs of two opposite hills almost meet upon the plain, a favourable155 ground for Badawi ambuscade. Of the Maghrabis I shall have more to say when relating my voyage in the Pilgrim Ship: they were the only travellers from whom we experienced the least annoyance156. Numerous parties of Turks, Arabs, and Afghans, and a few East-Indians29 were on the same errand as ourselves. All, as we passed them, welcomed us with the friendly salutation that becomes men engaged in a labour of religion.
About half an hour before sunset, I turned off the road leftwards; and, under pretext of watering the dromedaries, rode up to inspect the fort Al-’Ajrudi.30 It is a quadrangle with round towers at the gateway and at the corners, newly built of stone and mortar157; the material is already full of crevices158, and would not stand before a twelve-pounder. Without guns or gunners, it is occupied by about a dozen Fellahs, who act as hereditary159 “Ghafirs,” (guardians); they were expecting at that time to be reinforced by a party of Bashi Buzuks — Irregulars from Cairo. The people of the country were determined that an English fleet would soon appear in the Red Sea, and this fort is by them ridiculously considered the key of Suez. As usual in these Vauban-lacking lands, the well supplying the stronghold is in a detached and distant building, which can be approached by an enemy with the greatest security. Over the gate-way was an ancient inscription160 reversed; the water was brackish161, and of bad quality.31
We resumed our way: Suez now stood near. In the blue distance rose the castellated peaks of Jabal Rahah and the wide sand-tracts over which lies the land-route to Al-Hijaz. Before us the sight ever dear to English eyes, — a strip of sea gloriously azure162, with a gallant163 steamer walking the waters. On the right-hand side the broad slopes of Jabal Mukattam, a range of hills which flanks the road all the way from Cairo. It was at this hour a spectacle not easily to be forgotten. The near range of chalk and sandstone wore a russet suit, gilt164 where the last rays of the sun seamed it with light, and the deep folds were shaded with the richest purple; whilst the background of the higher hills, Jabal Tawari, generally known as Abu Daraj (the Father of Steps), was sky-blue streaked165 with the lightest plum colour. We drew up at a small building called Bir Suways (Well of Suez); and, under pretext of watering the cattle, I sat for half an hour admiring the charms of the Desert. The eye never tires of such loveliness of hue166, and the memory of the hideousness167 of this range, when a sun in front exposed each gaunt and barren feature, supplied the evening view with another element of attraction.
It was already night when we passed through the tumbling six-windowed gateway of Suez; and still remained the task of finding my servant and effects. After wandering in and out of every Wakalah in the village, during which peregrination168 the boy Mohammed proved himself so useful that I determined at all risks to make him my companion, we accidentally heard that a Hindi had taken lodgings169 at a hostelry bearing the name of Jirjis al-Zahr.32 On arriving there our satisfaction was diminished by the intelligence that the same Hindi, after locking the door, had gone out with his friends to a ship in the harbour; in fact, that he had made all preparations for running away. I dismounted, and tried to persuade the porter to break open the wooden bolt, but he absolutely refused, and threatened the police. Meanwhile Mohammed had found a party of friends, men of Al-Madinah, returning to the pilgrimage after a begging tour through Egypt and Turkey. The meeting was characterised by vociferous137 inquiries170, loud guffaws171 and warm embraces. I was invited to share their supper and their dormitory, — an uncovered platform projecting from the gallery over the square court below, — but I had neither appetite nor spirits enough to be sociable. The porter, after much persuasion172, showed me an empty room, in which I spread my carpet. That was a sad night. My eighty-four mile ride had made every bone ache; I had lost epidermis173, and the sun had seared every portion of skin exposed to it. So, lamenting174 my degeneracy and the ill effects of four years’ domicile in Europe, and equally disquieted175 in mind about the fate of my goods and chattels176, I fell into an uncomfortable sleep.
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1
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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ostentation
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| n.夸耀，卖弄 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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5
impaired
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| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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6
squire
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| n.护卫, 侍从, 乡绅 | |
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7
disdained
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| 鄙视( disdain的过去式和过去分词 )； 不屑于做，不愿意做 | |
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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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copious
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| adj.丰富的，大量的 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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benediction
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| n.祝福；恩赐 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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forefinger
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| n.食指 | |
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crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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squatted
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| v.像动物一样蹲下( squat的过去式和过去分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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heartily
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| adv.衷心地，诚恳地，十分，很 | |
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decrepitude
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| n.衰老；破旧 | |
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gateway
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| n.大门口，出入口，途径，方法 | |
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sentry
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| n.哨兵，警卫 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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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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tightening
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| 上紧，固定，紧密 | |
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manliness
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| 刚毅 | |
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retrospect
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| n.回顾，追溯；v.回顾，回想，追溯 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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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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rein
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| n.疆绳，统治，支配；vt.以僵绳控制，统治 | |
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gunpowder
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| n.火药 | |
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32
puffs
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| n.吸( puff的名词复数 )；（烟斗或香烟的）一吸；一缕（烟、蒸汽等）；（呼吸或风的）呼v.使喷出( puff的第三人称单数 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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33
puff
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| n.一口(气)；一阵(风)；v.喷气，喘气 | |
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34
tedium
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| n.单调；烦闷 | |
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35
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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36
victuals
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| n.食物；食品 | |
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37
engrossing
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| adj.使人全神贯注的，引人入胜的v.使全神贯注( engross的现在分词 ) | |
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38
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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39
plaintiveness
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40
allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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41
crave
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| vt.渴望得到，迫切需要，恳求，请求 | |
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42
triteness
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| n.平凡，陈腐 | |
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43
clans
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| 宗族( clan的名词复数 )； 氏族； 庞大的家族； 宗派 | |
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44
clan
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| n.氏族，部落，宗族，家族，宗派 | |
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45
enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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46
apocryphal
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| adj.假冒的，虚假的 | |
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47
mere
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| adj.纯粹的；仅仅，只不过 | |
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48
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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49
celebrated
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| adj.有名的，声誉卓著的 | |
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50
genealogy
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| n.家系，宗谱 | |
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51
peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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52
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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53
pillage
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| v.抢劫；掠夺；n.抢劫，掠夺；掠夺物 | |
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54
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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55
civilisation
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| n.文明，文化，开化，教化 | |
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56
dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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57
sociable
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| adj.好交际的，友好的，合群的 | |
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58
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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59
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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60
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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61
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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62
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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63
ennui
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| n.怠倦，无聊 | |
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64
modification
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| n.修改，改进，缓和，减轻 | |
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65
rivets
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| 铆钉( rivet的名词复数 ) | |
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66
perceptive
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| adj.知觉的，有洞察力的，感知的 | |
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67
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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68
prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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69
capability
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| n.能力；才能；(pl)可发展的能力或特性等 | |
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70
eminently
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| adv.突出地；显著地；不寻常地 | |
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71
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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72
wayfarer
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| n.旅人 | |
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73
cape
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| n.海角，岬；披肩，短披风 | |
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74
alpine
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| adj.高山的；n.高山植物 | |
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75
glaciers
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| 冰河，冰川( glacier的名词复数 ) | |
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76
stimulating
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| adj.有启发性的，能激发人思考的 | |
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77
stainless
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| adj.无瑕疵的，不锈的 | |
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78
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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79
flayed
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| v.痛打( flay的过去式和过去分词 )；把…打得皮开肉绽；剥（通常指动物）的皮；严厉批评 | |
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80
pricking
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| 刺，刺痕，刺痛感 | |
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81
hoof
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| n.(马，牛等的)蹄 | |
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82
infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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83
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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84
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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85
puny
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| adj.微不足道的，弱小的 | |
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86
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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87
piracies
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| n.海上抢劫( piracy的名词复数 )；盗版行为，非法复制 | |
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88
shipwreck
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| n.船舶失事，海难 | |
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89
gallop
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| v./n.(马或骑马等)飞奔；飞速发展 | |
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90
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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91
shrubs
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| 灌木( shrub的名词复数 ) | |
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92
parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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93
languor
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| n.无精力，倦怠 | |
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94
exuberant
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| adj.充满活力的；（植物）繁茂的 | |
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95
sublimity
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| 崇高，庄严，气质高尚 | |
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96
exertion
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| n.尽力，努力 | |
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97
strife
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| n.争吵，冲突，倾轧，竞争 | |
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98
morale
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| n.道德准则，士气，斗志 | |
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99
hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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100
stimulants
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| n.兴奋剂( stimulant的名词复数 )；含兴奋剂的饮料；刺激物；激励物 | |
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101
enjoyment
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| n.乐趣；享有；享用 | |
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102
dilate
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| vt.使膨胀，使扩大 | |
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103
tranquillity
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| n. 平静, 安静 | |
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104
turmoil
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| n.骚乱，混乱，动乱 | |
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105
bustle
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| v.喧扰地忙乱，匆忙，奔忙；n.忙碌；喧闹 | |
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106
repugnance
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| n.嫌恶 | |
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107
depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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108
incapable
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| adj.无能力的，不能做某事的 | |
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109
suffocate
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| vt.使窒息，使缺氧，阻碍；vi.窒息，窒息而亡，阻碍发展 | |
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110
countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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111
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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112
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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113
slippers
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| n. 拖鞋 | |
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114
thereby
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| adv.因此，从而 | |
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115
pliancy
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| n.柔软，柔顺 | |
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116
rummage
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| v./n.翻寻，仔细检查 | |
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117
forth
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| adv.向前；向外，往外 | |
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118
lighting
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| n.照明，光线的明暗，舞台灯光 | |
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119
plentiful
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| adj.富裕的，丰富的 | |
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120
deriding
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| v.取笑，嘲笑( deride的现在分词 ) | |
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121
mortification
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| n.耻辱，屈辱 | |
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122
entrusting
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| v.委托，托付( entrust的现在分词 ) | |
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123
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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124
repletion
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| n.充满，吃饱 | |
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125
grumble
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| vi.抱怨；咕哝；n.抱怨，牢骚；咕哝，隆隆声 | |
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126
impudent
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| adj.鲁莽的，卑鄙的，厚颜无耻的 | |
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127
capering
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| v.跳跃，雀跃( caper的现在分词 )；蹦蹦跳跳 | |
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128
elicited
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| 引出，探出( elicit的过去式和过去分词 ) | |
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129
ironical
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| adj.讽刺的，冷嘲的 | |
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130
gratis
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| adj.免费的 | |
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131
finesse
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| n.精密技巧，灵巧，手腕 | |
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132
manoeuvre
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| n.策略，调动；v.用策略，调动 | |
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133
fatigue
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| n.疲劳，劳累 | |
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134
assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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135
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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136
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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137
vociferous
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| adj.喧哗的，大叫大嚷的 | |
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138
vociferously
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| adv.喊叫地，吵闹地 | |
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139
pretext
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| n.借口，托词 | |
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140
trotting
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| 小跑，急走( trot的现在分词 )； 匆匆忙忙地走 | |
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141
grunt
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| v.嘟哝；作呼噜声；n.呼噜声，嘟哝 | |
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142
feudal
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| adj.封建的，封地的，领地的 | |
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143
haze
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| n.霾，烟雾；懵懂，迷糊；vi.(over)变模糊 | |
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144
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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145
invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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146
abode
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| n.住处，住所 | |
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147
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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148
pint
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| n.品脱 | |
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149
determined
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| adj.坚定的；有决心的 | |
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150
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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151
derisive
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| adj.嘲弄的 | |
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152
sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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153
intimidate
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| vt.恐吓，威胁 | |
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154
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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155
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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156
annoyance
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| n.恼怒，生气，烦恼 | |
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157
mortar
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| n.灰浆，灰泥；迫击炮；v.把…用灰浆涂接合 | |
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158
crevices
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| n.（尤指岩石的）裂缝，缺口( crevice的名词复数 ) | |
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159
hereditary
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|
| adj.遗传的，遗传性的，可继承的，世袭的 | |
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160
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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161
brackish
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| adj.混有盐的；咸的 | |
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162
azure
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| adj.天蓝色的，蔚蓝色的 | |
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163
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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164
gilt
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| adj.镀金的；n.金边证券 | |
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165
streaked
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| adj.有条斑纹的，不安的v.快速移动( streak的过去式和过去分词 )；使布满条纹 | |
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166
hue
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| n.色度；色调；样子 | |
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167
hideousness
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168
peregrination
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| n.游历，旅行 | |
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169
lodgings
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| n. 出租的房舍, 寄宿舍 | |
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170
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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171
guffaws
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| n.大笑，狂笑( guffaw的名词复数 )v.大笑，狂笑( guffaw的第三人称单数 ) | |
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172
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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173
epidermis
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| n.表皮 | |
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174
lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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175
disquieted
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| v.使不安，使忧虑，使烦恼( disquiet的过去式和过去分词 ) | |
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176
chattels
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| n.动产，奴隶( chattel的名词复数 ) | |
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