Early one Saturday morning, I started for Kuba with a motley crowd of devotees. Shaykh Hamid, my Muzawwir, was by my side, mounted upon an ass7 more miserable8 than I had yet seen. The boy Mohammed had procured9 for me a Meccan dromedary, with splendid trappings, a saddle with burnished10 metal peaks before and behind, covered with a huge sheepskin died crimson11, and girthed over fine saddle-bags, whose enormous tassels12 hung almost to the ground. The youth himself, being too grand to ride a donkey, and unable to borrow a horse, preferred walking. He was proud as a peacock, being habited in a style somewhat resembling the plume13 of that gorgeous bird, in the coat of many colours-yellow, red, and golden flowers, apparently14 sewed on a field of bright green silk-which cost me so dear in the Harim. He was armed, as indeed all of us were, in readiness for the Badawin, and he anxiously awaited opportunities of discharging his pistol. Our course lay from Shaykh Hamid’s house in the Manakhah, along and up the Fiumara, “Al-Sayh,” and through the Bab Kuba, a little gate in the suburb wall, where, by-the-bye, my mounted companion was nearly trampled15 down by a rush of half-wild camels. Outside the town, in this direction, Southward, is a plain of clay, mixed with chalk, and here and there with sand, whence protrude16 blocks and little ridges18 of basalt. As far as Kuba, and the Harrah ridge17 to the West, the earth is sweet and makes excellent gugglets.1 Immediately outside the gate I saw a kiln19, where they were burning tolerable bricks. Shortly after leaving the suburb, an Indian, who joined our party upon the road, pointed20 out on the left of the way what he declared was the place of the celebrated21 Khandak, or Moat, the Torres Vedras of Arabian History.2 Presently the Nakhil, or palm plantations22, began. Nothing lovelier to the eye, weary with hot red glare, than the rich green waving crops and the cool shade, the “food of vision,” as the Arabs call it, and “pure water to the parched23 throat.” For hours I could have sat and looked at it. The air was soft and balmy; a perfumed breeze, strange luxury in Al-Hijaz, wandered amongst the date fronds24; there were fresh flowers and bright foliage25; in fact, at Midsummer, every beautiful feature of Spring. Nothing more delightful26 to the ear than the warbling of the small birds, that sweet familiar sound; the splashing of tiny cascades27 from the wells into the wooden troughs, and the musical song of the water-wheels. Travellers-young travellers-in the East talk of the “dismal28 grating,” the “mournful monotony,” and the “melancholy creaking of these dismal machines.” To the veteran wanderer their sound is delightful from association, reminding him of fields and water-courses, and hospitable29 villages, and plentiful30 crops. The expatriated Nubian, for instance, listens to the water-wheel with as deep emotion as the Ranz des Vaches ever excited in the hearts of Switzer mercenary at Naples, or “Lochaber no more,” among a regiment31 of Highlanders in the West Indies. The date-trees of Al-Madinah merit their celebrity32. Their stately columnar stems, here, seems higher than in other lands, and their lower fronds are allowed to tremble in the breeze without mutilation.3 These enormous palms were loaded with ripening33 fruits; and the clusters, carefully tied up, must often have weighed upwards34 of eighty pounds. They hung down between the lower branches by a bright yellow stem, as thick as a man’s ankle. Books enumerate35 a hundred and thirty-nine varieties of trees; of these between sixty and seventy are well known, and each is distinguished36, as usual among Arabs, by its peculiar37 name. The best kind is Al-Shelebi; it is packed in skins, or in flat round boxes covered with paper, somewhat in the manner of French prunes38, and sent as presents to the remotest parts of the Moslem39 world.4 The fruit is about two inches long, with a small stone, and has a peculiar aromatic40 flavour and smell; it is seldom eaten by the citizens on account of the price, which varies from two to ten piastres the pound. The tree, moreover, is rare, and is said to be not so productive as the other species. The Ajwah5 date is eaten, but not sold, because a tradition of the Prophet declares, that whoso breaketh his fast every day with six or seven of these fruits, need fear neither poison nor magic. The third kind, Al-Hilwah, also a large date, derives41 a name from its exceeding sweetness: of this palm the Moslems relate that the Prophet planted a stone, which in a few minutes grew up and bore fruit. Next comes Al-Birni, of which was said, “It causeth sickness to depart, and there is no sickness in it.” The Wahshi on one occasion bent42 its head, and “salamed” to Mohammed as he ate its fruit, for which reason even now its lofty tuft turns earthwards. The Sayhani (Crier) is so called, because when the founder43 of Al-Islam, holding Ali’s hand, happened to pass beneath, it cried, “This is Mohammed the Prince of Prophets, and this is Ali the Prince of the Pious, and the Progenitor44 of the Immaculate Imams.6” Of course the descendants of so intelligent a vegetable hold high rank in the kingdom of palms, and the vulgar were in the habit of eating the Sayhani and of throwing the stones about the Harim. The Khuzayriyah is thus named because it preserves its green colour, even when ripe; it is dried and preserved as a curiosity. The Jabali is the common fruit: the poorest kinds are the Laun and the Hilayah, costing from four to seven piastres per mudd.7
I cannot say that the dates of Al-Madinah are finer than those of Meccah, although it is highly heretical to hold such tenet. The produce of the former city was the favourite food of the Prophet, who invariably broke his fast with it: a circumstance which invests it with a certain degree of relic-sanctity. The citizens delight in speaking of dates as an Irishman does of potatoes, with a manner of familiar fondness: they eat them for medicine as well as for food; “Rutab,” or wet dates, being held to be the most saving, as it is doubtless the most savoury, of remedies. The fruit is prepared in a great variety of ways: the favourite dish is a broil45 with clarified butter, extremely distasteful to the European palate. The date is also left upon the tree to dry, and then called “Balah”: this is eaten at dessert as the “Nukliyat” — the quatre mendiants of Persia. Amongst peculiar preparations must be mentioned the “Kulladat al-Sham8” (necklace of Sham). The unripe46 fruit is dipped in boiling water to preserve its gamboge colour, strung upon a thick thread and hung out in the air to dry. These strings47 are worn all over Al-Hijaz as necklaces by children, who seldom fail to munch48 the ornament49 when not in fear of slappings; and they are sent as presents to distant countries.
January and February are the time for the masculation9 of the palm. The “Nakhwali,” as he is called, opens the female flower, and having inserted the inverted50 male blossom, binds51 them together: this operation is performed, as in Egypt, upon each cluster.10 The fruit is ripe about the middle of May, and the gathering52 of it, forms the Arabs’ “vendemmia.” The people make merry the more readily because their favourite diet is liable to a variety of accidents: droughts injure the tree, locusts53 destroy the produce, and the date crop, like most productions which men are imprudent enough to adopt singly as the staff of life, is often subject to complete failure.
One of the reasons for the excellence54 of Madinah dates is the quantity of water they obtain: each garden or field has its well; and even in the hottest weather the Persian wheel floods the soil every third day. It has been observed that the date-tree can live in dry and barren spots; but it loves the beds of streams and places where moisture is procurable55. The palms scattered56 over the other parts of the plain, and depending solely57 upon rain water, produce less fruit, and that too of an inferior quality.
Verdure is not usually wholesome58 in Arabia, yet invalids59 leave the close atmosphere of Al-Madinah to seek health under the cool shades of Kuba. The gardens are divided by what might almost be called lanes, long narrow lines with tall reed fences on both sides. The graceful60 branches of the Tamarisk, pearled with manna, and cottoned over with dew, and the broad leaves of the castor plant, glistening61 in the sun, protected us from the morning rays. The ground on both sides of the way was sunken, the earth being disposed in heaps at the foot of the fences, an arrangement which facilitates irrigation, by giving a fall to the water, and in some cases affords a richer soil than the surface. This part of the Madinah plain, however, being higher than the rest, is less subject to the disease of salt and nitre. On the way here and there the earth crumbles62 and looks dark under the dew of morning; but nowhere has it broken out into that glittering efflorescence which denotes the last stage of the attack. The fields and gardens are divided into small oblongs, separated from one another by little ridges of mould which form diminutive63 water-courses. Of the cereals there are luxuriant maize64, wheat, and barley65, but the latter two are in small quantities. Here and there patches of “Barsim,” or Egyptian clover, glitter brightly in the sunbeams. The principal vegetables are Badanjan (Egg-plant), the Bamiyah (a kind of esculent hibiscus, called Bhendi in India), and Mulukhiyah (Corchoris olitorius), a mucilaginous spinage common throughout this part of the East. These three are eaten by citizens of every rank; they are, in fact, the potatoes and the greens of Arabia. I remarked also onions and leeks66 in fair quantities, a few beds of carrots and beans; some Fijl (radishes), Lift (turnips), gourds67, cucumbers, and similar plants. Fruit trees abound68. There are five descriptions of vines, the best of which is Al-Sharifi, a long white grape of a flavour somewhat resembling the produce of Tuscany.11 Next to it, and very similar, is Al-Birni. The Hijazi is a round fruit, sweet, but insipid69, which is also the reproach of the Sawadi, or black grape. And lastly, the Raziki is a small white fruit, with a diminutive stone. The Nebek, Lote, or Jujube, is here a fine large tree with a dark green leaf, roundish and polished like the olive; it is armed with a short, curved, and sharp thorn,12 and bears a pale straw-coloured berry, about the size of the gooseberry, with red streaks70 on the side next the sun. Little can be said in favour of the fruit, which has been compared successively by disappointed “Lotus eaters13” to a bad plum, an unripe cherry, and an insipid apple. It is, however, a favourite with the people of Al-Madinah, who have reckoned many varieties of the fruit: Hindi (Indian), Baladi (“native”), Tamri (date-like), and others. There are a few peaches, hard like the Egyptian, and almost tasteless, fit only for stewing71, but greedily eaten in a half-ripe state; large coarse bananas, lime trees, a few water-melons, figs72, and apples, but neither apricots nor pears.14 There are three kinds of pomegranates: the best is the Shami (Syrian): it is red outside, very sweet, and costs one piastre: the Turki is large, and of a white colour: and the Misri has a greenish rind, and a somewhat sub-acid and harsh flavour; the latter are sold at one-fourth the price of the best. I never saw in the East, except at Meccah, finer fruits than the Shami: almost stoneless like those of Maskat, they are delicately perfumed, and as large as an infant’s head. Al-Madinah is celebrated, like Taif, for its “Rubb Rumman,” a thick pomegranate syrup73, drunk with water during the hot weather, and esteemed74 cooling and wholesome.
After threading our way through the gardens, an operation requiring less time than to describe them, we saw, peeping through the groves75, Kuba’s simple minaret76. Then we came in sight of a confused heap of huts and dwelling-houses, chapels78 and towers with trees between, and foul79 lanes, heaps of rubbish, and barking dogs, — the usual material of a Hijazi village. Having dismounted, we gave our animals in charge of a dozen infant Badawin, the produce of the peasant gardeners, who shouted “Bakhshish” the moment they saw us. To this they were urged by their mothers, and I willingly parted with a few paras for the purpose of establishing an intercourse80 with fellow-creatures so fearfully and wonderfully resembling the tailless baboon81. Their bodies, unlike those of Egyptian children, were slim15 and straight, but their ribs82 stood out with curious distinctness; the colour of the skin was that oily lamp-black seen upon the face of a European sweep; and the elf-locks, thatching the cocoa-nut heads, had been stained by the sun, wind, and rain to that reddish-brown hue83 which Hindu romances have appropriated to their Rakshasas or demons84. Each anatomy85 carried in his arms a stark-naked miniature of himself, fierce-looking babies with faces all eyes, and the strong little wretches86 were still able to extend the right hand and exert their lungs with direful clamour. Their mothers were fit progenitors87 for such progeny88: long, gaunt, with emaciated89 limbs, wall-sided, high-shouldered, and straight-backed, with pendulous90 bosoms91, spider-like arms, and splay feet. Their long elf-locks, wrinkled faces, and high cheek-bones, their lips darker than the epidermis92, hollow staring eyes, sparkling as if to light up the extreme ugliness around, and voices screaming as though in a perennial93 rage, invested them with all the “charms of Sycorax.” These “Houris of Jahannam” were habited in long night-gowns dyed blue to conceal94 want of washing, and the squalid children had about a yard of the same material wrapped round their waists for all toilette. This is not an overdrawn95 portrait of the farmer race of Arabs, the most despised by their fellow-countrymen, and the most hard-favoured, morally as well as physically97, of all the breed.
Before entering the Mosque3 of Al-Kuba16 it will be necessary to call to mind some passages of its past history. When the Apostle’s she-camel, Al-Kaswa, as he was approaching Al-Madinah after the flight from Meccah, knelt down here, he desired his companions to mount the animal. Abu Bakr and Omar17 did so; still she sat upon the ground; but when Ali obeyed the order, she arose. The Apostle bade him loose her halter, for she was directed by Allah, and the Mosque walls were built upon the line over which she trod. It was the first place of public prayer in Al-Islam. Mohammed laid the first brick, and with an “Anzah,” or iron-shod javelin98, marked out the direction of prayer18: each of his successors followed his example. According to most historians, the land belonged to Abu Ayyub the Ansari, the Apostle’s host; for which reason the “Bayt Ayyub,” his descendants, still perform the service of the Mosque, keep the key, and share with the Bawwabs, or porters, the alms and fees here offered by the Faithful. Others declared that the ground was the property of one Linah, a woman who was in the habit of tethering her ass there.19 The Apostle used to visit it every Saturday20 on foot, and always made a point of praying the dawn-prayer there on the 17th Ramazan.21 A number of traditions testify to its dignity: of these, two are especially significant. The first assures all Moslems that a prayer at Kuba is equal to a Lesser99 Pilgrimage at Meccah in religious efficacy; and the second declares that such devotion is more acceptable to the Deity100 than prostrations at the Bayt al-Mukuddas (Jerusalem). Moreover, sundry101 miracles took place here, and a verset of the Koran descended102 from heaven. For which reasons the Mosque was much respected by Omar, who, once finding it empty, swept it himself with a broom of thorns, and expressed his wonder at the lukewarmness of Moslem piety103. It was originally a square building of very small size; Osman enlarged it in the direction of the minaret, making it sixty-six cubits each way. It is no longer “mean and decayed” as in Burckhardt’s time: the Sultan Abd al-Hamid, father of the Sultan Mahmud, erected104 a minaret of Turkish shape and a neat structure of cut stone, whose crenelles make it look more like a place of defence than of prayer. It has, however, no preten[s]ions to grandeur105. To the South a small and narrow Riwak (porch), with unpretending columns, looks out Northwards upon a little open area simply sanded over; and this is the whole building.
The large Mastabah or stone bench at the entrance of the Mosque was crowded with sitting people: we therefore lost no time, after ablution and the Niyat (“the Intention”) peculiar to this Visitation, in ascending106 the steps, in pulling off our slippers107, and in entering the sacred building. We stood upon the Musalla al-Nabi (the Prophet’s place of Prayer)22: after Shaykh Nur and Hamid had forcibly cleared that auspicious108 spot of a devout109 Indian, and had spread a rug upon the dirty matting, we performed a two-bow prayer, in font of a pillar into which a diminutive marble Mihrab or niche110 had been inserted by way of memento111. Then came the Dua, or supplication112, which was as follows:
“O Allah! bless and preserve, and increase, and perpetuate113, and benefit, and be propit[i]ous to, our Lord Mohammed, and to his Family, and to his Companions, and be Thou their Preserver! O Allah! this is the Mosque Kuba, and the Place of the Prophet’s Prayers. O Allah! pardon our Sins, and veil our Faults, and place not over us one who feareth not Thee, and who pitieth not us, and pardon us, and the true Believers, Men and Women, the Quick of them and the Dead: for verily Thou, O Lord, art the Hearer, the near to us, the Answerer of our Supplications.” After which we recited the Testification and the Fatihah, and we drew our palms as usual down our faces.
We then moved away to the South-Eastern corner of the edifice114, and stood before a Mihrab in the Southern wall.
It is called “Takat al-Kashf” or “Niche of Disclosure,” by those who believe that as the Prophet was standing115 undecided about the direction of Meccah, the Archangel Gabriel removed all obstructions116 to his vision. There again we went through the two-bow prayer, the Supplication, the Testification, and the Fatihah, under difficulties, for people mobbed us excessively. During our devotions, I vainly attempted to decipher a Cufic inscription117 fixed118 in the wall above and on the right of the Mihrab, — my regret however, at this failure was transitory, the character not being of an ancient date. Then we left the Riwak, and despite the morning sun which shone fiercely with a sickly heat, we went to the open area where stands the “Mabrak al-Nakah,” or the “Place of kneeling of the she-Dromedary.23” This, the exact spot where Al-Kaswa sat down, is covered with a diminutive dome119 of cut stone, supported by four stone pillars: the building is about eight feet high and a little less in length and in breadth. It has the appearance of being modern. On the floor, which was raised by steps above the level of the ground, lay, as usual, a bit of dirty matting, upon which we again went through, the ceremonies above detailed120.
Then issuing from the canopy121 into the sun, a little outside the Riwak and close to the Mabrak, we prayed upon the “Makan al-Ayat,24” or the “Place of Signs.” Here was revealed to Mohammed a passage in the Koran especially alluding122 to the purity of the place and of the people of Kuba, “a Temple founded in Purity from its first Day;” and again: “there live Men who love to be cleansed123, and verily Allah delights in the Clean.” The Prophet exclaimed in admiration124, “O ye Sons of Amr! what have ye done to deserve all this Praise and Beneficence?” when the people offered him an explanation of their personal cleanliness which I do not care to repeat. The temple of Kuba from that day took a fresh title-Masjid al-Takwa, or the “Mosque of Piety.”
Having finished our prayers and ceremonies at the Mosque of Piety, we fought our way out through a crowd of importunate125 beggars, and turning a few paces to the left, halted near a small chapel77 adjoining the South-West angle of the larger temple. We there stood at a grated window in the Western wall, and recited a Supplication, looking the while reverently126 at a dark dwarf127 archway under which the Lady Fatimah used to sit grinding grain in a hand-mill. The Mosque in consequence bears the name of Sittna Fatimah. A surly-looking Khadim, or guardian128 stood at the door demanding a dollar in the most authoritative129 Arab tone-we therefore did not enter.
At Al-Madinah and at Meccah the traveller’s hand must be perpetually in his pouch130: no stranger in Paris or in London is more surely or more severely131 taken in. Already I began to fear that my eighty pounds would not suffice for all the expenses of sight-seeing, and the apprehension132 was justified133 by the sequel. My only friend was the boy Mohammed, who displayed a fiery134 economy that brought him into considerable disrepute with his countrymen. They saw with emotion that he was preaching parsimony135 to me solely that I might have more money to spend at Meccah under his auspices136. This being palpably the case, I threw all the blame of penuriousness137 upon the young Machiavel’s shoulders, and resolved, as he had taken charge of my finances at Al-Madinah, so at Meccah to administer them myself.
After praying at the window, to the great disgust of the Khadim, who openly asserted that we were “low fellows,” we passed through some lanes lined with beggars and Badawi children, till we came to a third little Mosque situated138 due South of the larger one. This is called the Masjid Arafat, and is erected upon a mound139 also named Tall Arafat, because on one occasion the Prophet, being unable to visit the Holy Mountain at the pilgrimage season, stood there, saw through the intervening space, and in spirit performed the ceremony. Here also we looked into a window instead of opening the door with a silver key, and the mesquin appearance of all within prevented my regretting the necessity of economy. In India or in Sind every village would have a better Mosque. Our last visit was to a fourth chapel, the Masjid Ali, so termed because the Apostle’s son-in-law had a house upon this spot.25 After praying there-and terribly hot the little hole was! — we repaired to the last place of visitation at Kuba-a large deep well called the Bir al-Aris, in a garden to the West of the Mosque of Piety, with a little oratory140 adjoining it. A Persian wheel was going drowsily141 round, and the cool water fell into a tiny pool, whence it whirled and bubbled away in childish mimicry142 of a river. The music sounded sweet in my ears; I stubbornly refused to do any more praying-though Shaykh Hamid, for form’s sake, reiterated143 with parental144 emphasis, “how very wrong it was,” — and I sat down, as the Prophet himself did not disdain145 to do, with the resolution of enjoying on the brink146 of the well a few moments of unwonted “Kayf.” The heat was overpowering, though it was only nine o’clock, the sound of the stream was soothing147, that water-wheel was creaking a lullaby, and the limes and pomegranates, gently rustling148, shed voluptuous149 fragrance150 through the morning air. I fell asleep, and-wondrous the contrast! — dreamed that I was once more standing
“By the wall whereon hangeth the crucified vine,”
looking upon the valley of the Lianne, with its glaucous seas and grey skies, and banks here and there white with snow.
The Bir al-Aris,26 so called after a Jew of Al-Madinah, is one which the Apostle delighted to visit. He would sit upon its brink with his bare legs hanging over the side, and his companions used to imitate his example. This practice caused a sad disaster. In the sixth year of his caliphate, Osman, according to Abulfeda and Yakut, dropped from his finger the propheti[c] ring which, engraved151 in three lines with “Mohammed-Apostle-(of) Allah,” had served to seal the letters sent to neighbouring kings, and had descended to the first three successors.27 The precious article was not recovered after three days’ search, and the well was thenceforward called Bir al-Khatim-of the Seal Ring. It is also called the Bir al-Taflat-of Saliva28 — because the Prophet honoured it by expectoration, as, by-the-bye, he seems to have done to almost all the wells in Al-Madinah. The effect of the operation upon the Bir al-Aris, says the historians, was to sweeten the water, which before was salt. Their testimony152, however, did not prevent my detecting a pronounced medicinal taste in the lukewarm draught153 drawn96 for me by Shaykh Hamid. In Mohammed’s days the total number of wells is recorded to have been twenty: most of them have long since disappeared; but there still remain seven, whose waters were drunk by the Prophet, and which, in consequence, the Zair is directed to visit.29 They are known by the classical title of Saba Abar, or the seven wells, and their names are included in this couplet:
“Aris and Ghars, and Rumah and Buza’at
And Busat, with Bayruha and Ihn.”30
After my sleep, which was allowed to last until a pipe or two of Latakia had gone round the party, we remounted our animals. Returning towards Al-Madinah, my companions pointed out to me, on the left of the village, a garden called Al-Madshuniyah. It contains a quarry154 of the yellow loam155 or bole-earth, called by the Arabs, Tafl, by the Persians, Gil-i-Sarshui, and by the Sindians, Metu. It is used as soap in many parts of the East, and, mixed with oil, it is supposed to cool the body, and to render the skin fresh and supple156. It is related that the Prophet cured a Badawi of the Benu Haris tribe, of fever, by washing him with a pot of Tafl dissolved in water, and hence the earth of Al-Madinah derived157 its healing fame. As far as I could learn from the Madani, this clay is no longer valued by them, either medicinally or cosmetically158: the only use they could mention was its being eaten by the fair sex, when in the peculiar state described by “chlorosis.”
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pious
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| adj.虔诚的；道貌岸然的 | |
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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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cemetery
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| n.坟墓，墓地，坟场 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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burnished
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| adj.抛光的，光亮的v.擦亮（金属等），磨光( burnish的过去式和过去分词 )；被擦亮，磨光 | |
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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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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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plume
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| n.羽毛；v.整理羽毛，骚首弄姿，用羽毛装饰 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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protrude
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| v.使突出，伸出，突出 | |
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ridge
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| n.山脊；鼻梁；分水岭 | |
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ridges
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| n.脊( ridge的名词复数 )；山脊；脊状突起；大气层的)高压脊 | |
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kiln
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| n.（砖、石灰等）窑，炉；v.烧窑 | |
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pointed
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| adj.尖的，直截了当的 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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plantations
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| n.种植园，大农场( plantation的名词复数 ) | |
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parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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fronds
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| n.蕨类或棕榈类植物的叶子( frond的名词复数 ) | |
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25
foliage
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| n.叶子，树叶，簇叶 | |
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26
delightful
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| adj.令人高兴的，使人快乐的 | |
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27
cascades
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| 倾泻( cascade的名词复数 )； 小瀑布（尤指一连串瀑布中的一支）； 瀑布状物； 倾泻（或涌出）的东西 | |
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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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29
hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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30
plentiful
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| adj.富裕的，丰富的 | |
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31
regiment
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| n.团，多数，管理；v.组织，编成团，统制 | |
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32
celebrity
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| n.名人，名流；著名，名声，名望 | |
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33
ripening
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| v.成熟，使熟( ripen的现在分词 )；熟化；熟成 | |
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34
upwards
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| adv.向上，在更高处...以上 | |
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35
enumerate
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| v.列举，计算，枚举，数 | |
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36
distinguished
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| adj.卓越的，杰出的，著名的 | |
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37
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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38
prunes
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| n.西梅脯，西梅干( prune的名词复数 )v.修剪（树木等）( prune的第三人称单数 )；精简某事物，除去某事物多余的部分 | |
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39
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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40
aromatic
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|
| adj.芳香的，有香味的 | |
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41
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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42
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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43
Founder
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| n.创始者，缔造者 | |
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44
progenitor
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| n.祖先，先驱 | |
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45
broil
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|
| v.烤，烧，争吵，怒骂；n.烤，烧，争吵，怒骂 | |
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46
unripe
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| adj.未成熟的；n.未成熟 | |
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47
strings
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| n.弦 | |
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48
munch
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| v.用力嚼，大声咀嚼 | |
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49
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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50
inverted
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| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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51
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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52
gathering
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| n.集会，聚会，聚集 | |
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53
locusts
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|
| n.蝗虫( locust的名词复数 )；贪吃的人；破坏者；槐树 | |
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54
excellence
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|
| n.优秀，杰出，(pl.)优点，美德 | |
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55
procurable
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|
| adj.可得到的，得手的 | |
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56
scattered
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|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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57
solely
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| adv.仅仅，唯一地 | |
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58
wholesome
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|
| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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59
invalids
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| 病人，残疾者( invalid的名词复数 ) | |
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60
graceful
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|
| adj.优美的，优雅的；得体的 | |
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61
glistening
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|
| adj.闪耀的，反光的v.湿物闪耀，闪亮( glisten的现在分词 ) | |
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62
crumbles
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| 酥皮水果甜点( crumble的名词复数 ) | |
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63
diminutive
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| adj.小巧可爱的，小的 | |
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64
maize
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| n.玉米 | |
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65
barley
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| n.大麦，大麦粒 | |
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66
leeks
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| 韭葱( leek的名词复数 ) | |
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67
gourds
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| n.葫芦( gourd的名词复数 ) | |
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68
abound
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| vi.大量存在；(in，with)充满，富于 | |
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69
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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70
streaks
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| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
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71
stewing
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| 炖 | |
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72
figs
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| figures 数字，图形，外形 | |
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73
syrup
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| n.糖浆，糖水 | |
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74
esteemed
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|
| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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75
groves
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| 树丛，小树林( grove的名词复数 ) | |
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76
minaret
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| n.（回教寺院的）尖塔 | |
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77
chapel
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| n.小教堂，殡仪馆 | |
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78
chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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79
foul
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|
| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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80
intercourse
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| n.性交；交流，交往，交际 | |
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81
baboon
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| n.狒狒 | |
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82
ribs
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| n.肋骨( rib的名词复数 )；（船或屋顶等的）肋拱；肋骨状的东西；（织物的）凸条花纹 | |
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83
hue
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|
| n.色度；色调；样子 | |
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84
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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85
anatomy
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| n.解剖学，解剖；功能，结构，组织 | |
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86
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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87
progenitors
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| n.祖先( progenitor的名词复数 )；先驱；前辈；原本 | |
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88
progeny
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| n.后代，子孙；结果 | |
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89
emaciated
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|
| adj.衰弱的，消瘦的 | |
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90
pendulous
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|
| adj.下垂的；摆动的 | |
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91
bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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92
epidermis
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| n.表皮 | |
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93
perennial
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|
| adj.终年的；长久的 | |
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94
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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95
overdrawn
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| 透支( overdraw的过去分词 )； (overdraw的过去分词) | |
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96
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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97
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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98
javelin
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| n.标枪，投枪 | |
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99
lesser
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|
| adj.次要的，较小的；adv.较小地，较少地 | |
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100
deity
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| n.神，神性；被奉若神明的人(或物) | |
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101
sundry
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| adj.各式各样的，种种的 | |
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102
descended
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| a.为...后裔的，出身于...的 | |
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103
piety
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| n.虔诚，虔敬 | |
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104
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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105
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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106
ascending
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|
| adj.上升的，向上的 | |
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107
slippers
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| n. 拖鞋 | |
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108
auspicious
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| adj.吉利的；幸运的，吉兆的 | |
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109
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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110
niche
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| n.壁龛；合适的职务(环境、位置等) | |
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111
memento
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| n.纪念品，令人回忆的东西 | |
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112
supplication
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| n.恳求，祈愿，哀求 | |
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113
perpetuate
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| v.使永存，使永记不忘 | |
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114
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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115
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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116
obstructions
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| n.障碍物( obstruction的名词复数 )；阻碍物；阻碍；阻挠 | |
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117
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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118
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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119
dome
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| n.圆屋顶，拱顶 | |
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120
detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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121
canopy
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| n.天篷，遮篷 | |
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122
alluding
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| 提及，暗指( allude的现在分词 ) | |
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123
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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124
admiration
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| n.钦佩，赞美，羡慕 | |
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125
importunate
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| adj.强求的；纠缠不休的 | |
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126
reverently
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| adv.虔诚地 | |
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127
dwarf
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| n.矮子，侏儒，矮小的动植物；vt.使…矮小 | |
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128
guardian
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| n.监护人；守卫者，保护者 | |
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129
authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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130
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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131
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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132
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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133
justified
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| a.正当的，有理的 | |
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134
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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135
parsimony
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| n.过度节俭，吝啬 | |
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136
auspices
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| n.资助，赞助 | |
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137
penuriousness
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138
situated
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| adj.坐落在...的，处于某种境地的 | |
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139
mound
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| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
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140
oratory
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| n.演讲术；词藻华丽的言辞 | |
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141
drowsily
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| adv.睡地，懒洋洋地，昏昏欲睡地 | |
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142
mimicry
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| n.（生物）拟态，模仿 | |
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143
reiterated
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| 反复地说，重申( reiterate的过去式和过去分词 ) | |
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144
parental
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| adj.父母的；父的；母的 | |
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145
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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146
brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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147
soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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148
rustling
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| n. 瑟瑟声，沙沙声 adj. 发沙沙声的 | |
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149
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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150
fragrance
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| n.芬芳，香味，香气 | |
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151
engraved
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|
| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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152
testimony
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|
| n.证词；见证，证明 | |
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153
draught
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| n.拉，牵引，拖；一网（饮，吸，阵)；顿服药量，通风；v.起草，设计 | |
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154
quarry
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| n.采石场；v.采石；费力地找 | |
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155
loam
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| n.沃土 | |
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156
supple
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| adj.柔软的，易弯的，逢迎的，顺从的，灵活的；vt.使柔软，使柔顺，使顺从；vi.变柔软，变柔顺 | |
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157
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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158
cosmetically
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