Yanbu’a al-Bahr, Yambu’ or Fountain of the Sea,1 identified, by Abyssinian Bruce, with the Iambia village of Ptolemy, is a place of considerable importance, and shares with others the title of “Gate of the Holy City.” It is the third quarter of the caravan2 road2 from Cairo to Meccah; and here, as well as at Al-Badr, pilgrims frequently leave behind them, in hired warehouses3, goods too heavy to be transported in haste, or too valuable to risk in dangerous times. Yambu’ being the port of Al-Madinah, as Jeddah is of Meccah, is supported by a considerable transport trade and extensive imports from the harbours on the Western coasts of the Red Sea; it supplies its chief town with grain, dates, and henna. Here the Sultan’s dominion4 is supposed to begin, whilst the authority of the Pasha of Egypt ceases; there is no Nizam, or Regular Army, however, in the town,3 and the governor is a Sharif or Arab chief. I met him in the great bazar; he is a fine young man of light complexion5 and the usual high profile, handsomely dressed, with a Cashmere turband, armed to the extent of sword and dagger7, and followed by two large, fierce-looking Negro slaves leaning upon enormous Nabbuts.
The town itself is in no wise remarkable8. Built on the edge of a sunburnt plain that extends between the mountains and the sea, it fronts the northern extremity9 of a narrow winding10 creek11. Viewed from the harbour, it is a long line of buildings, whose painful whiteness is set off by a sky-like cobalt and a sea-like indigo12; behind it lies the flat, here of a bistre-brown, there of a lively tawny13; whilst the background is formed by dismal14 Radhwah,
“Barren and bare, unsightly, unadorned.”
Outside the walls are a few little domes16 and tombs, which by no means merit attention. Inside, the streets are wide; and each habitation is placed at an unsociable distance from its neighbour, except near the port and the bazars, where ground is valuable. The houses are roughly built of limestone17 and coralline, and their walls full of fossils crumble18 like almond cake; they have huge hanging windows, and look mean after those in the Moslem19 quarters of Cairo. There is a “Suk,” or market-street of the usual form, a long narrow lane darkened by a covering of palm leaves, with little shops let into the walls of the houses on both sides. The cafes, which abound20 here, have already been described in the last chapter; they are rendered dirty in the extreme by travellers, and it is impossible to sit in them without a fan to drive away the flies. The custom-house fronts the landing-place upon the harbour; it is managed by Turkish officials, — men dressed in Tarbushes, who repose21 the livelong day upon the Diwans near the windows. In the case of us travellers they had a very simple way of doing business, charging each person of the party three piastres for each large box, but by no means troubling themselves to meddle22 with the contents.4 Yambu’ also boasts of a Hammam or hot bath, a mere6 date-leaf shed, tenanted by an old Turk, who, with his surly Albanian assistant, lives by “cleaning” pilgrims and travellers. Some whitewashed23 Mosques24 and Minarets25 of exceedingly simple form, a Wakalah or two for the reception of merchants, and a saint’s tomb, complete the list of public buildings.
In one point Yambu’ claims superiority over most other towns in this part of Al-Hijaz. Those who can afford the luxury drink sweet rain-water, collected amongst the hills in tanks and cisterns26, and brought on camelback to the town. Two sources are especially praised, the Ayn al-Birkat and the Ayn Ali, which suffice to supply the whole population: the brackish27 water of the wells is confined to coarser purposes. Some of the old people here, as at Suez, are said to prefer the drink to which years of habit have accustomed them, and it is a standing28 joke that, arrived at Cairo, they salt the water of the Nile to make it palatable29.
The population of Yambu’ — one of the most bigoted30 and quarrelsome races in Al-Hijaz-strikes the eye after arriving from Egypt, as decidedly a new feature. The Shaykh or gentleman is over-armed and over-dressed, as Fashion, the Tyrant31 of the Desert as well as of the Court, dictates32 to a person of his consequence. The civilised traveller from Al-Madinah sticks in his waist-shawl a loaded pistol,5 garnished33 with crimson34 silk cord, but he partially35 conceals36 the butt-end under the flap of his jacket. The Irregular soldier struts37 down the street a small armoury of weapons: one look at the man’s countenance38 suffices to tell you what he is. Here and there stalk grim Badawin, wild as their native wastes, and in all the dignity of pride and dirt; they also are armed to the teeth, and even the presence of the policeman’s quarterstaff6 cannot keep their swords in their scabbards. What we should call the peaceful part of the population never leave the house without the “Nabbut” over the right shoulder, and the larger, the longer, and the heavier the weapon is, the more gallantry does the bearer claim. The people of Yambu’ practise the use of this implement39 diligently40; they become expert in delivering a head-blow so violent as to break through any guard, and with it they always decide their trivial quarrels.7 The dress of the women differs but little from that of the Egyptians, except in the face veil,8 which is generally white. There is an independent bearing about the Yambu’ men, strange in the East; they are proud without insolence41, and they look manly42 without blustering43. Their walk partakes somewhat of the nature of a swagger, owing, perhaps, to the shape of the sandals, not a little assisted by the self-esteem of the wearer, but there is nothing offensive in it: moreover, the population has a healthy appearance, and, fresh from Egypt, I could not help noticing their freedom from ophthalmic disease. The children, too, appear vigorous, nor are they here kept in that state of filth44 to which fear of the Evil Eye devotes them in the Valley of the Nile.
My companions found me in a coffee-house, where I had sat down to rest from the fatigue45 of halting on my wounded foot through the town. They had passed their boxes through the custom-house, and were now inquiring in all directions, “Where’s the Effendi?” After sitting for half an hour, we rose to depart, when an old Arab merchant, whom I had met at Suez, politely insisted upon paying for my coffee, still a mark of attention in Arabia as it was whilome in France. We then went to a Wakalah, near the bazar, in which my companions had secured an airy upper room on the terrace opposite the sea, and tolerably free from Yambu’s plague, the flies. It had been tenanted by a party of travellers, who were introduced to me as Omar Effendi’s brothers; he had by accident met them in the streets the day before their start for Constantinople, where they were travelling to receive the Ikram.9 The family was, as I have said before, from Daghistan (Circassia), and the male members still showed unequivocal signs of a northern origin, in light yellowish skins, grey eyes fringed with dark lashes46, red lips, and a very scant47 beard. They were broad-shouldered, large-limbed men, distinguished48 only by a peculiar49 surliness of countenance; perhaps their expression was the result of their suspecting me; for I observed them narrowly watching every movement during Wuzu and prayers. This was a good opportunity for displaying the perfect nonchalance50 of a True Believer; and my efforts were, I believe, successful, for afterwards they seemed to treat me as a mere stranger, from whom they could expect nothing, and who therefore was hardly worth their notice.
On the afternoon of the day of our arrival we sent for a Mukharrij,10 (hirer of conveyance) and began to treat for camels. One Amm Jamal, a respectable native of Al-Madinah who was on his way home, undertook to be the spokesman; after a long palaver51 (for the Shaykh of the camels and his attendant Badawin were men that fought for farthings, and we were not far inferior to them), a bargain was struck. We agreed to pay three dollars for each beast; half in ready money, the other half after reaching our destination, and to start on the evening of the next day with a grain-caravan, guarded by an escort of Irregular cavalry52. I hired two animals, one for my luggage and servant, the other for the boy Mohammed and myself, expressly stipulating53 that we were to ride the better beast, and that if it broke down on the road, its place should be supplied by another as good. My friends could not dissemble their uneasiness, when informed by the Mukharrij that the Hazimi tribe was “out,” and that travellers had to fight every day. The Daghistanis also contributed to their alarm. “We met,” said they, “between 200 and 300 devils on a Razzia near Al-Madinah; we gave them the Salam, but they would not reply, although we were all on dromedaries. Then they asked us if we were men of Al-Madinah, and we replied ‘Yes;’ and lastly, they wanted to know the end of our journey; so we said Bir Abbas.11” The Badawin who had accompanied the Daghistanis belonged to some tribe unconnected with the Hazimi: the spokesman rolled his head, as much as to say “Allah has preserved us!” And a young Indian of the party-I shrewdly suspect him of having stolen my pen-knife that night-displayed the cowardice54 of a “Miyan,12” by looking aghast at the memory of his imminent55 and deadly risk. “Sir,” said Shaykh Nur to me, “we must wait till all this is over.” I told him to hold his tongue, and sharply reproved the boy Mohammed, upon whose manner the effect of finding himself suddenly in a fresh country had wrought56 a change for the worse. “Why, ye were lions at Cairo; and here, at Yambu’, you are cats-hens!13” It was not long, however, before the youth’s impudence57 returned upon him with increased violence.
We sat through the afternoon in the little room on the terrace, whose reflected heat, together with the fiery58 winds from the Wilderness59, seemed to incommode even my companions. After sunset we dined in the open air, a body of twenty: master, servants, children and strangers. All the procurable60 rugs and pillows had been seized to make a Diwan, and we squatted61 together round a large cauldron of boiled rice, containing square masses of mutton, the whole covered with clarified butter. Sa’ad the Demon63 was now in his glory. With what anecdotes64 the occasion supplied him! His tongue seemed to wag with a perpetual motion; for each man he had a boisterous65 greeting; and, to judge from his whisperings, he must have been in every one’s privacy and confidence. Conversation over pipes and coffee was prolonged to ten P.M., a late hour in these lands; then we prayed the Isha14 (or vespers), and, spreading our mats upon the terrace, slept in the open air.
The forenoon of the next day was occupied in making sundry66 small purchases. We laid in seven days’ provisions for the journey; repacked our boxes, polished and loaded our arms, and attired67 ourselves appropriately for the road. By the advice of Amm Jamal15 I dressed as an Arab, in order to avoid paying the Jizyat, a capitation tax 16 which, upon this road, the settled tribes extort68 from stranger travellers; and he warned me not to speak any language but Arabic, even to my “slave,” in the vicinity of a village. I bought for my own convenience a Shugduf or litter17 for which I paid two dollars. It is a vehicle appropriated to women and children, fathers of families, married men, “Shelebis,18” and generally to those who are too effeminate to ride. My reason for choosing a litter was that notes are more easily taken in it than on a dromedary’s back; the excuse of lameness69 prevented it detracting from my manhood, and I was careful when entering any populous70 place to borrow or hire a saddled beast.
Our party dined early that day, for the camels had been sitting at the gate since noon. We had the usual trouble in loading them: the owners of the animals vociferating about the unconscionable weight, the owners of the goods swearing that a child could carry such weight, while the beasts, taking part with their proprietors71, moaned piteously, roared, made vicious attempts to bite, and started up with an agility72 that threw the half-secured boxes or sacks headlong to the ground. About 3 P.M. all was ready-the camels formed into Indian file were placed standing in the streets. But, as usual with Oriental travellers, all the men dispersed73 about the town: we did not mount before it was late in the afternoon.
I must now take the liberty of presenting to the reader an Arab Shaykh fully75 equipped for travelling.19 Nothing can be more picturesque76 than the costume, and it is with regret that we see it exchanged in the towns and more civilised parts for any other. The long locks or the shaven scalps are surmounted77 by a white cotton skull-cap, over which is a Kufiyah-a large square kerchief of silk and cotton mixed, and generally of a dull red colour with a bright yellow border, from which depend crimson silk twists ending in little tassels78 that reach the wearer’s waist. Doubled into a triangle, and bound with an Aakal20 or fillet of rope, a skein of yarn79 or a twist of wool, the kerchief fits the head close behind: it projects over the forehead, shading the eyes, and giving a fierce look to the countenance. On certain occasions one end is brought round the lower part of the face, and is fastened behind the head. This veiling the features is technically80 called Lisam: the chiefs generally fight so, and it is the usual disguise when a man fears the avenger81 of blood, or a woman starts to take her Sar.21 In hot weather it is supposed to keep the Samun, in cold weather the catarrh, from the lungs.
The body dress is simply a Kamis or cotton shirt: tight sleeved, opening in front, and adorned15 round the waist and collar, and down the breast, with embroidery82 like net-work; it extends from neck to foot. Some wear wide trousers, but the Badawin consider such things effeminate, and they have not yet fallen into the folly83 of socks and stockings. Over the Kamis is thrown a long-skirted and short-sleeved cloak of camel’s hair, called an Aba. It is made in many patterns, and of all materials from pure silk to coarse sheep’s wool; some prefer it brown, others white, others striped: in Al-Hijaz the favourite hue84 is white, embroidered85 with gold,22 tinsel, or yellow thread in two large triangles, capped with broad bands and other figures running down the shoulders and sides of the back. It is lined inside the shoulders and breast with handsome stuffs of silk and cotton mixed, and is tied in front by elaborate strings86, and tassels or acorns87 of silk and gold. A sash confines the Kamis at the waist, and supports the silver-hilted Jambiyah23 or crooked88 dagger: the picturesque Arab sandal24 completes the costume. Finally, the Shaykh’s arms are a sword and a matchlock slung89 behind his back; in his right hand he carries a short javelin25 or a light crooked stick, about two feet and a half long, called a Mas’hab,26 used for guiding camels.
The poorer clans90 of Arabs twist round their waist, next to the skin, a long plait of greasy91 leather, to support the back; and they gird the shirt at the middle merely with a cord, or with a coarse sash. The dagger is stuck in this scarf, and a bandoleer slung over the shoulders carries the cartridge92-case, powder-flask93, flint and steel, priming-horn, and other necessaries. With the traveller, the waist is an elaborate affair. Next to the skin is worn the money-pouch94, concealed95 by the Kamis; the latter is girt with a waist shawl, over which is strapped96 a leathern belt.27 The latter article should always be well garnished with a pair of long-barrelled and silver-mounted flint pistols,28 a large and a small dagger, and an iron ramrod with pincers inside; a little leathern pouch fastened to the waist-strap on the right side contains cartridge, wadding, and flask of priming powder. The sword hangs over the shoulder by crimson silk cords and huge tassels29: well-dressed men apply the same showy ornaments97 to their pistols. In the hand may be borne a bell-mouthed blunderbuss; or, better still, a long single-barrel gun with an ounce bore. All these weapons must shine like silver, if you wish to be respected; for the knightly98 care of arms is here a sign of manliness99.
Pilgrims, especially those from Turkey, carry, I have said, a “Hamail,” to denote their holy errand. This is a pocket Koran, in a handsome gold-embroidered crimson velvet100 or red morocco case, slung by red silk cords over the left shoulder. It must hang down by the right side, and should never depend below the waist-belt. For this I substituted a most useful article. To all appearance a “Hamail,” it had inside three compartments101; one for my watch and compass, the second for ready money, and the third contained penknife, pencils, and slips of paper, which I could hold concealed in the hollow of my hand. These were for writing and drawing: opportunities of making a “fair copy” into the diary-book,30 are never wanting to the acute traveller. He must, however, beware of sketching102 before the Badawin, who would certainly proceed to extreme measures, suspecting him to be a spy or a sorcerer.31 Nothing so effectually puzzles these people as the Frankish habit of putting everything on paper; their imaginations are set at work, and then the worst may be expected from them. The only safe way of writing in presence of a Badawi would be when drawing out a horoscope or preparing a charm; he also objects not, if you can warm his heart upon the subject, to seeing you take notes in a book of genealogies103. You might begin with, “And you, men of Harb, on what origin do you pride yourselves?” And while the listeners became fluent upon the, to them, all-interesting theme, you could put down whatever you please upon the margin104. The townspeople are more liberal, and years ago the Holy Shrines105 have been drawn106, surveyed and even lithographed, by Eastern artists: still, if you wish to avoid all suspicion, you must rarely be seen with pen or with pencil in hand.
At 6 P.M., descending107 the stairs of our Wakalah, we found the camels standing loaded in the street, and shifting their ground in token of impatience108.32 My Shugduf, perched upon the back of a tall strong animal, nodded and swayed about with his every motion, impressing me with the idea that the first step would throw it over the shoulders or the crupper. The camel-man told me I must climb up the animal’s neck, and so creep into the vehicle. But my foot disabling me from such exertion109, I insisted upon their bringing the beast to squat62, which they did grumblingly110.33 We took leave of Omar Effendi’s brothers and their dependents, who insisted upon paying us the compliment of accompanying us to the gate. Then we mounted and started, which was a signal for all our party to disperse74 once more. Some heard the report of a vessel111 having arrived from Suez, with Mohammed Shiklibha and other friends on board; these hurried down to the harbour for a parting word. Others, declaring they had forgotten some necessaries for the way, ran off to spend one last hour in gossip at the coffee-house. Then the sun set, and prayers must be said. The brief twilight112 had almost faded away before all had mounted. With loud cries of “Wassit, ya hu! — Go in the middle of the road, O He!” and “Jannib, y’al Jammal34! — Keep to the side, O camel-man!” we threaded our way through long, dusty, narrow streets, flanked with white-washed habitations at considerable intervals113, and large heaps of rubbish, sometimes higher than the houses. We were stopped at the gate to ascertain114 if we were strangers, in which case, the guard would have done his best to extract a few piastres before allowing our luggage to pass; but he soon perceived by my companions’ accent, that they were Sons of the Holy City, — consequently, that the case was hopeless. While standing here, Shaykh Hamid vaunted the strong walls and turrets115 of Yambu’, which he said were superior to those of Jeddah35: they kept Sa’ud, the Wahhabi, at bay in A.D. 1802, but would scarcely, I should say, resist a field battery in A.D. 1853. The moon rose fair and clear, dazzling us with light as we emerged from the shadowy streets; and when we launched into the Desert, the sweet air delightfully116 contrasted with the close offensive atmosphere of the town. My companions, as Arabs will do on such occasions, began to sing.
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1
affected
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| adj.不自然的，假装的 | |
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caravan
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| n.大蓬车；活动房屋 | |
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warehouses
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| 仓库，货栈( warehouse的名词复数 ) | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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complexion
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| n.肤色；情况，局面；气质，性格 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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dagger
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| n.匕首，短剑，剑号 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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winding
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| n.绕，缠，绕组，线圈 | |
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creek
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| n.小溪，小河，小湾 | |
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indigo
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| n.靛青，靛蓝 | |
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tawny
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| adj.茶色的，黄褐色的；n.黄褐色 | |
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dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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adorned
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| [计]被修饰的 | |
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domes
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| n.圆屋顶( dome的名词复数 )；像圆屋顶一样的东西；圆顶体育场 | |
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limestone
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| n.石灰石 | |
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crumble
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| vi.碎裂，崩溃；vt.弄碎，摧毁 | |
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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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abound
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| vi.大量存在；(in，with)充满，富于 | |
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repose
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| v.(使)休息；n.安息 | |
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meddle
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| v.干预，干涉，插手 | |
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whitewashed
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| 粉饰，美化，掩饰( whitewash的过去式和过去分词 ) | |
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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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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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cisterns
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| n.蓄水池，储水箱( cistern的名词复数 )；地下储水池 | |
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brackish
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| adj.混有盐的；咸的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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palatable
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| adj.可口的，美味的；惬意的 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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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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partially
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| adv.部分地，从某些方面讲 | |
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conceals
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| v.隐藏，隐瞒，遮住( conceal的第三人称单数 ) | |
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struts
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| （框架的）支杆( strut的名词复数 )； 支柱； 趾高气扬的步态； （尤指跳舞或表演时）卖弄 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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implement
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| n.(pl.)工具，器具；vt.实行，实施，执行 | |
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diligently
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| ad.industriously;carefully | |
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insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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blustering
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| adj.狂风大作的，狂暴的v.外强中干的威吓( bluster的现在分词 )；咆哮；（风）呼啸；狂吹 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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fatigue
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| n.疲劳，劳累 | |
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lashes
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| n.鞭挞( lash的名词复数 )；鞭子；突然猛烈的一击；急速挥动v.鞭打( lash的第三人称单数 )；煽动；紧系；怒斥 | |
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47
scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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48
distinguished
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| adj.卓越的，杰出的，著名的 | |
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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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50
nonchalance
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| n.冷淡，漠不关心 | |
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51
palaver
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| adj.壮丽堂皇的；n.废话，空话 | |
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52
cavalry
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| n.骑兵；轻装甲部队 | |
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53
stipulating
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| v.（尤指在协议或建议中）规定，约定，讲明（条件等）( stipulate的现在分词 )；规定，明确要求 | |
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54
cowardice
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| n.胆小，怯懦 | |
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55
imminent
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| adj.即将发生的，临近的，逼近的 | |
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56
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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impudence
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| n.厚颜无耻；冒失；无礼 | |
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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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59
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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60
procurable
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| adj.可得到的，得手的 | |
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61
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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62
squat
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| v.蹲坐，蹲下；n.蹲下；adj.矮胖的，粗矮的 | |
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63
demon
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| n.魔鬼，恶魔 | |
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anecdotes
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| n.掌故，趣闻，轶事( anecdote的名词复数 ) | |
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boisterous
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| adj.喧闹的，欢闹的 | |
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sundry
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| adj.各式各样的，种种的 | |
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attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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extort
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| v.勒索，敲诈，强要 | |
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lameness
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| n. 跛, 瘸, 残废 | |
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populous
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| adj.人口稠密的，人口众多的 | |
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71
proprietors
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| n.所有人，业主( proprietor的名词复数 ) | |
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72
agility
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| n.敏捷，活泼 | |
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73
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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disperse
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| vi.使分散；使消失；vt.分散；驱散 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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tassels
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| n.穗( tassel的名词复数 )；流苏状物；（植物的）穗；玉蜀黍的穗状雄花v.抽穗， （玉米）长穗须( tassel的第三人称单数 )；使抽穗， （为了使作物茁壮生长）摘去穗状雄花；用流苏装饰 | |
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yarn
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| n.纱，纱线，纺线；奇闻漫谈，旅行轶事 | |
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technically
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| adv.专门地，技术上地 | |
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avenger
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| n. 复仇者 | |
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82
embroidery
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| n.绣花，刺绣；绣制品 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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hue
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| n.色度；色调；样子 | |
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85
embroidered
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| adj．绣花的 | |
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86
strings
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| n.弦 | |
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87
acorns
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| n.橡子，栎实( acorn的名词复数 ) | |
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crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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slung
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| 抛( sling的过去式和过去分词 )； 吊挂； 遣送； 押往 | |
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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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greasy
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| adj. 多脂的，油脂的 | |
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cartridge
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| n.弹壳，弹药筒；(装磁带等的)盒子 | |
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flask
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| n.瓶，火药筒，砂箱 | |
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pouch
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| n.小袋，小包，囊状袋；vt.装...入袋中，用袋运输；vi.用袋送信件 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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strapped
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| adj.用皮带捆住的，用皮带装饰的；身无分文的；缺钱；手头紧v.用皮带捆扎(strap的过去式和过去分词)；用皮带抽打；包扎；给…打绷带 | |
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ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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98
knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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99
manliness
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| 刚毅 | |
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100
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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101
compartments
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| n.间隔( compartment的名词复数 )；（列车车厢的）隔间；（家具或设备等的）分隔间；隔层 | |
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102
sketching
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| n.草图 | |
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103
genealogies
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| n.系谱，家系，宗谱( genealogy的名词复数 ) | |
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104
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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105
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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106
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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107
descending
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| n. 下行 adj. 下降的 | |
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108
impatience
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| n.不耐烦，急躁 | |
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109
exertion
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| n.尽力，努力 | |
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grumblingly
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| 喃喃报怨着，发牢骚着 | |
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111
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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112
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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113
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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114
ascertain
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| vt.发现，确定，查明，弄清 | |
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115
turrets
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| （六角）转台( turret的名词复数 )； （战舰和坦克等上的）转动炮塔； （摄影机等上的）镜头转台； （旧时攻城用的）塔车 | |
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116
delightfully
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| 大喜，欣然 | |
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