The Turkish colonel and I had become as friendly as two men ignoring each other’s speech could be. He had derived14 benefit from some prescription15; but, like all his countrymen, he was pining to leave Meccah.1 Whilst the pilgrimage lasted, said they, no mal de pays came to trouble them; but, its excitement over, they could think of nothing but their wives and children. Long-drawn16 faces and continual sighs evidenced nostalgia17. At last the house became a scene of preparation. Blue chinaware and basketed bottles of Zemzem water appeared standing18 in solid columns, and pilgrims occupied themselves in hunting for mementoes of Meccah; ground-plans; combs, balm, henna, tooth-sticks; aloes-wood, turquoises19, coral, and mother-o’-pearl rosaries; shreds20 of Kiswah-cloth and fine Abas, or cloaks of camels’-wool. It was not safe to mount the stairs without shouting “Tarik” (Out of the way!) at every step, on peril21 of meeting face to face some excited fair.2 The lower floor was crowded with provision-vendors; and the staple22 article of conversation seemed to be the chance of a steamer from Jeddah to Suez.
Weary of the wrangling23 and chaffering of the hall below, I had persuaded my kind hostess, in spite of the surly skeleton her brother, partially24 to clear out a small store-room in the first floor, and to abandon it to me between the hours of ten and four. During the heat of the day clothing is unendurable at Meccah. The city is so “compacted together” by hills, that even the Samum can scarcely sweep it; the heat reverberated25 by the bare rocks is intense, and the normal atmosphere of an Eastern town communicates a faint lassitude to the body and irritability26 to the mind. The houses being unusually strong and well-built, might by some art of thermantidote be rendered cool enough in the hottest weather: they are now ovens.3 It was my habit to retire immediately after the late breakfast to the little room upstairs, to sprinkle it with water, and to lie down on a mat. In the few precious moments of privacy notes were committed to paper, but one eye was ever fixed27 on the door. Sometimes a patient would interrupt me, but a doctor is far less popular in Al-Hijaz than in Egypt. The people, being more healthy, have less faith in physic: Shaykh Mas’ud and his son had never tasted in their lives aught more medicinal than green dates and camel’s milk. Occasionally the black slave-girls came into the room, asking if the pilgrim wanted a pipe or a cup of coffee: they generally retired28 in a state of delight, attempting vainly to conceal29 with a corner of tattered30 veil a grand display of ivory consequent upon some small and innocent facetiousness31. The most frequent of my visitors was Abdullah, the Kabirah’s eldest32 son. This melancholy33 Jacques had joined our caravan7 at Al-Hamra, on the Yambu’ road, accompanied us to Al-Madinah, lived there, and journeyed to Meccah with the Syrian pilgrimage; yet he had not once come to visit me or to see his brother, the boy Mohammed. When gently reproached for this omission34, he declared it to be his way — that he never called upon strangers until sent for. He was a perfect Saudawi (melancholist) in mind, manners, and personal appearance, and this class of humanity in the East is almost as uncomfortable to the household as the idiot of Europe. I was frequently obliged to share my meals with him, as his mother — though most filially and reverentially entreated35 — would not supply him with breakfast two hours after the proper time, or with a dinner served up forty minutes before the rest of the household. Often, too, I had to curb36, by polite deprecation, the impetuosity of the fiery37 old Kabirah’s tongue. Thus Abdullah and I became friends, after a fashion. He purchased several little articles required, and never failed to pass hours in my closet, giving me much information about the country; deploring38 the laxity of Meccan morals, and lamenting39 that in these evil days his countrymen had forfeited40 their name at Cairo and at Constantinople. His curiosity about the English in India was great, and I satisfied it by praising, as a Moslem41 would, their politike, their evenhanded justice, and their good star. Then he would inquire into the truth of a fable42 extensively known on the shores of the Mediterranean43 and of the Red Sea. The English, it is said, sent a mission to Mohammed, inquiring into his doctrines44, and begging that the heroic Khalid bin45 Walid4 might be sent to proselytise them. Unfortunately, the envoys46 arrived too late — the Prophet’s soul had winged its way to Paradise. An abstract of the Moslem scheme was, however, sent to the “Ingreez,” who declined, as the Founder47 of the New Faith was no more, to abandon their own religion; but the refusal was accompanied with expressions of regard. For this reason many Moslems in Barbary and other countries hold the English to be of all “People of the Books” the best inclined towards them. As regards the Prophet’s tradition concerning the fall of his birthplace, “and the thin-calved from the Habash (Abyssinians) shall destroy the Ka’abah,” I was informed that towards the end of time a host will pass from Africa in such multitudes that a stone shall be conveyed from hand to hand between Jeddah and Meccah. This latter condition might easily be accomplished48 by sixty thousand men, the distance being only forty-four miles, but the citizens consider it to express a countless49 horde50. Some pious51 Moslems have hoped that in Abdullah bin Zubayr’s re-erection of the Ka’abah the prophecy was fulfilled5: the popular belief, however, remains52 that the fatal event is still in the womb of time. In a previous part of this volume I have alluded53 to similar evil presentiments54 which haunt the mind of Al-Islam; and the Christian55, zealous56 for the propagation of his faith, may see in them an earnest of its still wider diffusion57 in future ages. 6
Late in the afternoon I used to rise, perform ablution, and repair to the Harim, or wander about the bazars till sunset. After this it was necessary to return home and prepare for supper — dinner it would be called in the West.
The meal concluded, I used to sit for a time outside the street-door in great dignity, upon a broken-backed black-wood chair, traditionally said to have been left in the house by one of the princes of Delhi, smoking a Shishah, and drinking sundry58 cups of strong green tea with a slice of lime, a fair substitute for milk. At this hour the seat was as in a theatre, but the words of the actors were of a nature somewhat too Fescennine for a respectable public. After nightfall we either returned to the Harim or retired to rest. Our common dormitory was the flat roof of the house; under each cot stood a water-gugglet; and all slept, as must be done in the torrid lands, on and not in bed.
I sojourned at Meccah but a short time, and, as usual with travellers, did not see the best specimens59 of the population. The citizens appeared to me more civilised and more vicious than those of Al-Madinah. They often leave
“Home, where small experience grows,”
and — qui multum peregrinatur, raro sanctificatur — become a worldly-wise, God-forgetting, and Mammonish sort of folk. Tuf w’ asaa, w’ aamil al-saba —“Circumambulate and run (i.e. between Safa and Marwah) and commit the Seven (deadly sins)”— is a satire60 popularly levelled against them. Hence, too, the proverb Al-haram f’ il Haramayn —“Evil (dwelleth) in the two Holy Cities”; and no wonder, since plenary indulgence is so easily secured.7 The pilgrim is forbidden, or rather dissuaded62, from abiding63 at Meccah after the rites64, and wisely. Great emotions must be followed by a re-action. And he who stands struck by the first aspect of Allah’s house, after a few months, the marvel66 waxing stale, sweeps past with indifference67 or something worse.
There is, however, little at Meccah to offend the eye. As among certain nations further West, a layer of ashes overspreads the fire: the mine is concealed68 by a green turf fair to look upon. It is only when wandering by starlight through the northern outskirts69 of the town that citizens may be seen with light complexions70 and delicate limbs, coarse turbands, and Egyptian woollen robes, speaking disguise and the purpose of disguise. No one within the memory of man has suffered the penalty of immorality71. Spirituous liquors are no longer sold, as in Burckhardt’s day,8 in shops; and some Arnaut officers assured me that they found considerable difficulty in smuggling72 flasks73 of Araki from Jeddah.
The Meccan is a darker man than the Madinite. The people explain this by the heat of the climate. I rather believe it to be caused by the number of female slaves that find their way into the market. Gallas, Sawahilis, a few Somalis, and Abyssinians are embarked74 at Suakin, Zayla, Tajurrah, and Berberah, carried in thousands to Jeddah, and the Holy City has the pick of every batch75. Thence the stream sets Northwards, a small current towards Al-Madinah, and the main line to Egypt and Turkey.9
Most Meccans have black concubines, and, as has been said, the appearance of the Sharif is almost that of a negro. I did not see one handsome man in the Holy City, although some of the women appeared to me beautiful. The male profile is high and bony, the forehead recedes76, and the head rises unpleasantly towards the region of firmness. In most families male children, when forty days old, are taken to the Ka’abah, prayed over, and carried home, where the barber draws with a razor three parallel gashes77 down the fleshy portion of each cheek, from the exterior78 angles of the eyes almost to the corners of the mouth. These Mashali, as they are called,10 may be of modern date: the citizens declare that the custom was unknown to their ancestors. I am tempted79 to assign to it a high antiquity80, and cannot but attribute a pagan origin to a custom still prevailing81, despite all the interdictions of the Olema. In point of figure the Meccan is somewhat coarse and lymphatic. The ludicrous leanness of the outward man, as described by Ali Bey, survives only in the remnants of themselves belonging to a bygone century. The young men are rather stout82 and athletic83, but in middle age — when man “swills and swells”— they are apt to degenerate84 into corpulence.
The Meccan is a covetous85 spendthrift. His wealth, lightly won, is lightly prized. Pay, pension, stipends86, presents, and the Ikram, here, as at Al-Madinah, supply the citizen with the means of idleness. With him everything is on the most expensive scale, his marriage, his religious ceremonies, and his household expenses. His house is luxuriously87 furnished; entertainments are frequent, and the junketings of his women make up a heavy bill at the end of the year. It is a common practice for the citizen to anticipate the pilgrimage season by falling into the hands of the usurer. If he be in luck, he catches and “skins” one or more of the richest Hajis. On the other hand, should fortune fail him, he will feel for life the effect of interest running on at the rate of at least fifty per cent., the simple and the compound forms of which are equally familiar to the wily Sarraf.11
The most unpleasant peculiarities88 of the Meccan[s]12 are their pride and coarseness of language. Looking upon themselves as the cream of earth’s sons, they resent with extreme asperity89 the least slighting word concerning the Holy City and its denizens90. They plume91 themselves upon their holy descent, their exclusion92 of Infidels,13 their strict fastings, their learned men, and their purity of language.14 In fact, their pride shows itself at every moment; but it is not the pride which makes a man too proud to do “dirty work.” My predecessor93 did not remark their scurrility94: he seems, on the contrary, rather to commend them for respectability in this point. If he be correct, the present generation has degenerated95. The Meccans appeared to me distinguished96, even in this foul-mouthed East, by the superior licentiousness97 of their language. Abuse was bad enough in the streets, but in the house it became intolerable. The Turkish pilgrims remarked, but they were too proud to notice it. The boy Mohammed and one of his tall cousins at last transgressed98 the limits of my endurance. They had been reviling99 each other vilely100 one day at the house-door about dawn, when I administered the most open reprimand: “In my country (Afghanistan) we hold this to be the hour of prayer, the season of good thoughts, when men remember Allah; even the Kafir doth not begin the day with curses and abuse.” The people around approved, and the offenders101 could not refrain from saying, “Thou hast spoken truth, O Effendi!” Then the bystanders began, as usual, to “improve the occasion.” “See,” they exclaimed, “this Sulaymani gentleman, he is not the Son of a Holy City, and yet he teacheth you — ye, the children of the Prophet! — repent102 and fear Allah!” They replied, “Verily we do repent, and Allah is a Pardoner and the Merciful!”— were silent for an hour, and then abused each other more foully103 than before. Yet it is a good point in the Meccan character, that it is open to reason, it can confess itself in error, and it displays none of that doggedness of vice104 which distinguishes the sinner of a more stolid105 race. Like the people of Southern Europe, the Semite is easily managed by a jest: though grave and thoughtful, he is by no means deficient106 in the sly wit which we call humour, and the solemn gravity of his words contrasts amusingly with his ideas. He particularly excels in the Cervantic art, the spirit of which, says Sterne, is to clothe low subjects in sublime107 language. In Mohammed’s life we find that he by no means disdained108 a joke, sometimes a little hasarde, as in the case of the Paradise-coveting old woman. The redeeming109 qualities of the Meccan are his courage, his bonhommie, his manly110 suavity111 of manners, his fiery sense of honour, his strong family affections, his near approach to what we call patriotism112, and his general knowledge: the reproach of extreme ignorance which Burckhardt directs against the Holy City has long ago sped to the Limbo113 of things that were. The dark half of the picture is formed by pride, bigotry114, irreligion, greed of gain, immorality, and prodigal115 ostentation116. Of the pilgrimage ceremonies I cannot speak harshly. It may be true that “the rites of the Ka’abah, emasculated of every idolatrous tendency, still hang a strange unmeaning shroud117 around the living theism of Islam.” But what nation, either in the West or in the East, has been able to cast out from its ceremonies every suspicion of its old idolatry? What are the English mistletoe, the Irish wake, the Pardon of Brittany, the Carnival118, and the Worship at Iserna? Better far to consider the Meccan pilgrimage rites in the light of Evil-worship turned into lessons of Good than to philosophize about their strangeness, and to blunder in asserting them to be insignificant119. Even the Badawi circumambulating the Ka’abah fortifies120 his wild belief by the fond thought that he treads the path of “Allah’s friend.”
At Arafat the good Moslem worships in imitation of the “Pure of Allah15”; and when hurling121 stones and curses at three senseless little buttresses122 which commemorate123 the appearance of the fiend, the materialism124 of the action gives to its sentiment all the strength and endurance of reality. The supernatural agencies of pilgrimage are carefully and sparingly distributed. The angels who restore the stones from Muna to Muzdalifah; the heavenly host whose pinions125 cause the Ka’abah’s veil to rise and to wave, and the mysterious complement126 of the pilgrim’s total at the Arafat sermon, all belong to the category of spiritual creatures walking earth unseen — a poetical127 tenet, not condemned128 by Christianity. The Meccans are, it is true, to be reproached with their open Mammon-worship, at times and at places the most sacred and venerable; but this has no other effect upon the pilgrims than to excite disgust and open reprehension129. Here, however, we see no such silly frauds as heavenly fire drawn from a phosphor-match; nor do two rival churches fight in the flesh with teeth and nails, requiring the contemptuous interference of an infidel power to keep around order. Here we see no fair dames130 staring with their glasses, braques at the Head of the Church; or supporting exhausted132 nature with the furtive2 sandwich; or carrying pampered133 curs who, too often, will not be silent; or scrambling134 and squeezing to hear theatrical135 music, reckless of the fate of the old lady who — on such occasions there is always one — has been “thrown down and cruelly trampled136 upon by the crowd.” If the Meccan citizens are disposed to scoff137 at the wild Takruri, they do it not so publicly or shamelessly as the Roman jeering138 with ribald jest at the fanaticism139 of strangers from the bogs140 of Ireland. Finally, at Meccah there is nothing theatrical, nothing that suggests the opera; but all is simple and impressive, filling the mind with
“A weight of awe141 not easy to be borne,”
and tending, I believe, after its fashion, to good.
As regards the Meccan and Moslem belief that Abraham and his son built the Ka’abah, it may be observed the Genesitic account of the Great Patriarch has suggested to learned men the idea of two Abrahams, one the son of Terah, another the son of Azar (fire), a Prometheus who imported civilisation142 and knowledge into Arabia from Harran, the sacred centre of Sabaean learning.16 Moslem historians all agree in representing Abraham as a star-worshipper in youth, and Eusebius calls the patriarch son of Athar; his father’s name, therefore, is no Arab invention. Whether Ishmael or his sire ever visited Meccah to build the Ka’abah is, in my humble143 opinion, an open question. The Jewish Scripture144 informs us only that the patriarch dwelt at Beersheba and Gerar, in the south-west of Palestine, without any allusion145 to the annual visit which Moslems declare he paid to their Holy City. At the same time Arab tradition speaks clearly and consistently upon the subject, and generally omits those miraculous146 and superstitious147 adjuncts which cast shadows of sore doubt upon the philosophic148 mind.
The amount of risk which a stranger must encounter at the pilgrimage rites is still considerable. A learned Orientalist and divine intimated his intention, in a work published but a few years ago, of visiting Meccah without disguise. He was assured that the Turkish governor would now offer no obstacle to a European traveller. I would strongly dissuade61 a friend from making the attempt. It is true that the Frank is no longer, as in Captain Head’s day,17 insulted when he ventures out of the Meccan Gate of Jeddah; and that our Vice-Consuls and travellers are allowed, on condition that their glance do not pollute the shrine149, to visit Taif and the regions lying Eastward of the Holy City. Neither the Pasha nor the Sharif would, in these days, dare to enforce, in the case of an Englishman, the old law, a choice thrice offered between circumcision and death. But the first Badawi who caught sight of the Frank’s hat would not deem himself a man if he did not drive a bullet through the wearer’s head. At the pilgrimage season disguise is easy on account of the vast and varied150 multitudes which visit Meccah exposing the traveller only to “stand the buffet151 with knaves152 who smell of sweat.” But woe153 to the unfortunate who happens to be recognised in public as an Infidel — unless at least he could throw himself at once upon the protection of the government.18 Amidst, however, a crowd of pilgrims, whose fanaticism is worked up to the highest pitch, detection would probably ensure his dismissal at once al numero de’ piu. Those who find danger the salt of pleasure may visit Meccah; but if asked whether the results justify154 the risk, I should reply in the negative. And the Vice-Consul at Jeddah would only do his duty in peremptorily155 forbidding European travellers to attempt Meccah without disguise, until the day comes when such steps can be taken in the certainty of not causing a mishap156; an accident would not redound157 to our reputation, as we could not in justice revenge it.19
On the 14th Zu’l Hijjah we started to perform the rite65 of Umrah, or Little Pilgrimage. After performing ablution, and resuming the Ihram with the usual ceremonies, I set out, accompanied by the boy Mohammed and his brother Abdullah. Mounting asses131 which resembled mules158 in size and speed,20 we rode to the Harim, and prayed there. Again remounting, we issued through the Bab al-Safa towards the open country north-east of the city. The way was crowded with pilgrims, on foot as well as mounted, and their loud Labbayk distinguished those engaged in the Umrah rite from the many whose business was with the camp of the Damascus Caravan. At about half a mile from the city we passed on the left a huge heap of stones, where my companions stood and cursed. This grim-looking cairn is popularly believed to note the place of the well where Abu Lahab laid an ambuscade for the Prophet. This wicked uncle stationed there a slave, with orders to throw headlong into the pit the first person who approached him, and privily159 persuaded his nephew to visit the spot at night: after a time, anxiously hoping to hear that the deed had been done, Abu Lahab incautiously drew nigh, and was precipitated160 by his own bravo into the place of destruction.21 Hence the well-known saying in Islam, “Whoso diggeth a well for his brother shall fall into it himself.” We added our quota161 of stones,22 and proceeding, saw the Jeddah road spanning the plain like a white ribbon. In front of us the highway was now lined with coffee-tents, before which effeminate dancing-boys performed to admiring Syrians; a small whitewashed162 “Bungalow,” the palace of the Emir al-Hajj, lay on the left, and all around it clustered the motley encampment of his pilgrims. After cantering about three miles from the city, we reached the Alamayn, or two pillars that limit the Sanctuary163; and a little beyond it is the small settlement popularly called Al-Umrah.23 Dismounting here, we sat down on rugs outside a coffee-tent to enjoy the beauty of the moonlit night, and an hour of Kayf, in the sweet air of the Desert.
Presently the coffee-tent keeper, after receiving payment, brought us water for ablution. This preamble164 over, we entered the principal chapel165; an unpretending building, badly lighted, spread with dirty rugs, full of pilgrims, and offensively close. Here we prayed the Isha, or night devotions, and then a two-bow prayer in honour of the Ihram,24 after which we distributed gratuities166 to the guardians167, and alms to the importunate168 beggars. And now I perceived the object of Abdullah’s companionship. The melancholy man assured me that he had ridden out for love of me, and in order to perform as Wakil (substitute) a vicarious pilgrimage for my parents. Vainly I assured him that they had been strict in the exercises of their faith. He would take no denial, and I perceived that love of me meant love of my dollars. With a surly assent169, he was at last permitted to act for the “pious pilgrim Yusuf (Joseph) bin Ahmad and Fatimah bint Yunus,”— my progenitors170. It was impossible to prevent smiling at contrasts, as Abdullah, gravely raising his hands, and directing his face to the Ka’abah, intoned, “I do vow171 this Ihram of Umrah in the name of Yusuf Son of Ahmad, and Fatimah Daughter of Yunus; then render it attainable172 unto them, and accept it of them! Bismillah! Allaho Akbar!”
Remounting, we galloped173 towards Meccah, shouting Labbayk, and halting at every half-mile to smoke and drink coffee. In a short time we entered the city, and repairing to the Harim by the Safa Gate, performed the Tawaf, or circumambulation of Umrah. After this dull round and necessary repose174 we left the temple by the same exit, and mounting once more, turned towards Al-Safa, which stands about a hundred yards South-East of the Mosque175, and as little deserves its name of “Mountain” as do those that undulate the face of modern Rome. The Safa end is closed by a mean-looking building, composed of three round arches, with a dwarf176 flight of stairs leading up to them out of a narrow road. Without dismounting, we wheeled our donkeys25 round, “left shoulders forward,” no easy task in the crowd, and, vainly striving to sight the Ka’abah through the Bab al-Safa, performed the Niyat, or vow of the rite Al-Sai, or the running.26 After Tahlil, Takbir, and Talbiyat, we raised our hands in the supplicatory177 position, and twice repeated,27 “There is no god but Allah, Alone, without Partner; His is the Kingdom, unto Him be Praise; He giveth Life and Death, He is alive and perisheth not; in His Hand is Good, and He over all Things is Omnipotent178.” Then, with the donkey-boys leading our animals and a stout fellow preceding us with lantern and a quarter-staff to keep off the running Badawin, camel-men, and riders of asses, we descended179 Safa, and walked slowly down the street Al-Massa, towards Marwah.28
During our descent we recited aloud, “O Allah, cause me to act according to the Sunnat of Thy Prophet, and to die in His faith, and defend me from errors and disobedience by Thy Mercy, O most Merciful of the Merciful!” Arrived at what is called the Batn al-Wady (Belly of the Vale), a place now denoted by the Milayn al-Akhzarayn (the two green pillars29), one fixed in the Eastern course of the Harim, the other in a house on the right side,30 we began the running by urging on our beasts. Here the prayer was, “O Lord, pardon and pity, and pass over what Thou knowest, for Thou art the most dear and the most generous! Save us from Hell-fire safely, and cause us safely to enter Paradise! O Lord, give us Happiness here and Happiness hereafter, and spare us the Torture of the Flames!” At the end of this supplication180 we had passed the Batn, or lowest ground, whose farthest limits were marked by two other pillars.31 Again we began to ascend12, repeating, as we went, “Verily, Safa and Marwah are two of the Monuments of Allah. Whoso, therefore, pilgrimeth to the Temple of Meccah, or performeth Umrah, it shall be no Crime in him (to run between them both). And as for him who voluntarily doeth a good Deed, verily Allah is Grateful and Omniscient32!” At length we reached Marwah, a little rise like Safa in the lower slope of Abu Kubays. The houses cluster in amphitheatre shape above it, and from the Masa’a, or street below, a short flight of steps to a platform, bounded on three sides like a tennis-court, by tall walls without arches. The street, seen from above, has a bowstring curve: it is between eight and nine hundred feet long,33 with high houses on both sides, and small lanes branching off from it. At the foot of the platform we brought “right shoulders forward,” so as to face the Ka’abah, and raising hands to ears, thrice exclaimed, “Allaho Akbar.” This concluded the first course, and, of these, seven compose the ceremony Al-Sai, or the running. There was a startling contrast with the origin of this ceremony —
“When the poor outcast on the cheerless wild,
Arabia’s parent, clasped her fainting child,”—
as the Turkish infantry181 marched, in European dress, with sloped arms, down the Masa’a to relieve guard. By the side of the half-naked, running Badawin, they look as if Epochs, disconnected by long centuries, had met. A laxity, too, there was in the frequent appearance of dogs upon this holy and most memorial ground, which said little in favour of the religious strictness of the administration.34
Our Sai ended at Mount Marwah. There we dismounted, and sat outside a barber’s shop, on the right-hand of the street. He operated upon our heads, causing us to repeat, “O Allah, this my Forelock is in Thy Hand, then grant me for every Hair a light on the Resurrection-day, O Most Merciful of the Merciful!” This, and the paying for it, constituted the fourth portion of the Umrah, or Little Pilgrimage.
Throwing the skirts of our garments over our heads, to show that our “Ihram” was now exchanged for the normal state, “Ihlal,” we cantered to the Harim, prayed there a two-bow prayer, and returned home not a little fatigued182.
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furtively
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| adv. 偷偷地, 暗中地 | |
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furtive
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| adj.鬼鬼崇崇的，偷偷摸摸的 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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caravans
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| （可供居住的）拖车（通常由机动车拖行）( caravan的名词复数 )； 篷车； （穿过沙漠地带的）旅行队（如商队） | |
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caravan
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| n.大蓬车；活动房屋 | |
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ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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rumours
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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briefly
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| adv.简单地，简短地 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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propitious
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| adj.吉利的；顺利的 | |
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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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prescription
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| n.处方，开药；指示，规定 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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nostalgia
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| n.怀乡病，留恋过去，怀旧 | |
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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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19
turquoises
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| n.绿松石( turquoise的名词复数 )；青绿色 | |
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shreds
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| v.撕碎，切碎( shred的第三人称单数 )；用撕毁机撕毁（文件） | |
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21
peril
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| n.(严重的)危险；危险的事物 | |
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22
staple
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| n.主要产物，常用品，主要要素，原料，订书钉，钩环；adj.主要的，重要的；vt.分类 | |
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23
wrangling
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| v.争吵，争论，口角( wrangle的现在分词 ) | |
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24
partially
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| adv.部分地，从某些方面讲 | |
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25
reverberated
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| 回响，回荡( reverberate的过去式和过去分词 )； 使反响，使回荡，使反射 | |
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26
irritability
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| n.易怒 | |
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27
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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28
retired
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| adj.隐退的，退休的，退役的 | |
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29
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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30
tattered
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| adj.破旧的，衣衫破的 | |
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31
facetiousness
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| n.滑稽 | |
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32
eldest
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| adj.最年长的，最年老的 | |
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33
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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34
omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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35
entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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36
curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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37
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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38
deploring
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| v.悲叹，痛惜，强烈反对( deplore的现在分词 ) | |
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39
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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40
forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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41
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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42
fable
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| n.寓言；童话；神话 | |
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43
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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44
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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45
bin
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| n.箱柜；vt.放入箱内；[计算机] DOS文件名:二进制目标文件 | |
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46
envoys
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| 使节( envoy的名词复数 )； 公使； 谈判代表； 使节身份 | |
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47
Founder
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| n.创始者，缔造者 | |
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48
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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49
countless
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| adj.无数的，多得不计其数的 | |
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50
horde
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| n.群众，一大群 | |
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51
pious
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| adj.虔诚的；道貌岸然的 | |
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52
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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53
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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54
presentiments
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| n.（对不祥事物的）预感( presentiment的名词复数 ) | |
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55
Christian
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| adj.基督教徒的；n.基督教徒 | |
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56
zealous
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| adj.狂热的，热心的 | |
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57
diffusion
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| n.流布；普及；散漫 | |
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58
sundry
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| adj.各式各样的，种种的 | |
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59
specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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60
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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61
dissuade
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| v.劝阻，阻止 | |
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62
dissuaded
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| 劝（某人）勿做某事，劝阻( dissuade的过去式和过去分词 ) | |
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63
abiding
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| adj.永久的，持久的，不变的 | |
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64
rites
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| 仪式，典礼( rite的名词复数 ) | |
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65
rite
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| n.典礼，惯例，习俗 | |
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66
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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67
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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68
concealed
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| a.隐藏的，隐蔽的 | |
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69
outskirts
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| n.郊外，郊区 | |
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70
complexions
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| 肤色( complexion的名词复数 )； 面色； 局面； 性质 | |
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71
immorality
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| n. 不道德, 无道义 | |
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72
smuggling
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| n.走私 | |
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73
flasks
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| n.瓶，长颈瓶， 烧瓶( flask的名词复数 ) | |
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74
embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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75
batch
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| n.一批(组，群)；一批生产量 | |
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76
recedes
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| v.逐渐远离( recede的第三人称单数 )；向后倾斜；自原处后退或避开别人的注视；尤指问题 | |
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77
gashes
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| n.深长的切口（或伤口）( gash的名词复数 )v.划伤，割破( gash的第三人称单数 ) | |
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78
exterior
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| adj.外部的，外在的；表面的 | |
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79
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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80
antiquity
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| n.古老；高龄；古物，古迹 | |
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81
prevailing
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| adj.盛行的；占优势的；主要的 | |
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83
athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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84
degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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85
covetous
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| adj.贪婪的，贪心的 | |
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86
stipends
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| n.（尤指牧师的）薪俸( stipend的名词复数 ) | |
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87
luxuriously
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| adv.奢侈地，豪华地 | |
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88
peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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89
asperity
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| n.粗鲁，艰苦 | |
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90
denizens
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| n.居民，住户( denizen的名词复数 ) | |
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91
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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92
exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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93
predecessor
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| n.前辈，前任 | |
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94
scurrility
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| n.粗俗下流；辱骂的言语 | |
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95
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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96
distinguished
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| adj.卓越的，杰出的，著名的 | |
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97
licentiousness
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| n.放肆，无法无天 | |
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98
transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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99
reviling
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| v.辱骂，痛斥( revile的现在分词 ) | |
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100
vilely
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| adv.讨厌地，卑劣地 | |
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101
offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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102
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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103
foully
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| ad.卑鄙地 | |
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104
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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105
stolid
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| adj.无动于衷的，感情麻木的 | |
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106
deficient
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| adj.不足的，不充份的，有缺陷的 | |
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107
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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108
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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109
redeeming
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| 补偿的，弥补的 | |
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110
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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111
suavity
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| n.温和；殷勤 | |
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112
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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113
limbo
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| n.地狱的边缘；监狱 | |
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114
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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115
prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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116
ostentation
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| n.夸耀，卖弄 | |
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117
shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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118
carnival
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| n.嘉年华会，狂欢，狂欢节，巡回表演 | |
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119
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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120
fortifies
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| 筑防御工事于( fortify的第三人称单数 )； 筑堡于； 增强； 强化（食品） | |
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121
hurling
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| n.爱尔兰式曲棍球v.猛投，用力掷( hurl的现在分词 )；大声叫骂 | |
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122
buttresses
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| n.扶壁，扶垛( buttress的名词复数 )v.用扶壁支撑，加固( buttress的第三人称单数 ) | |
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123
commemorate
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| vt.纪念，庆祝 | |
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124
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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125
pinions
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| v.抓住[捆住]（双臂）( pinion的第三人称单数 ) | |
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126
complement
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| n.补足物，船上的定员；补语；vt.补充，补足 | |
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127
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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128
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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129
reprehension
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| n.非难，指责 | |
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130
dames
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| n.（在英国）夫人（一种封号），夫人（爵士妻子的称号）( dame的名词复数 )；女人 | |
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131
asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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132
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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133
pampered
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| adj.饮食过量的，饮食奢侈的v.纵容，宠，娇养( pamper的过去式和过去分词 ) | |
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134
scrambling
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| v.快速爬行( scramble的现在分词 )；攀登；争夺；（军事飞机）紧急起飞 | |
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135
theatrical
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| adj.剧场的，演戏的；做戏似的，做作的 | |
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136
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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137
scoff
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| n.嘲笑，笑柄，愚弄；v.嘲笑，嘲弄，愚弄，狼吞虎咽 | |
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138
jeering
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| adj.嘲弄的，揶揄的v.嘲笑( jeer的现在分词 ) | |
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139
fanaticism
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| n.狂热，盲信 | |
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140
bogs
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| n.沼泽，泥塘( bog的名词复数 )；厕所v.（使）陷入泥沼， （使）陷入困境( bog的第三人称单数 )；妨碍，阻碍 | |
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141
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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142
civilisation
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| n.文明，文化，开化，教化 | |
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143
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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144
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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145
allusion
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| n.暗示，间接提示 | |
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146
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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147
superstitious
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| adj.迷信的 | |
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148
philosophic
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| adj.哲学的，贤明的 | |
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149
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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150
varied
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| adj.多样的，多变化的 | |
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151
buffet
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| n.自助餐；饮食柜台；餐台 | |
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152
knaves
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| n.恶棍，无赖( knave的名词复数 )；（纸牌中的）杰克 | |
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153
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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154
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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155
peremptorily
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| adv.紧急地，不容分说地，专横地 | |
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156
mishap
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| n.不幸的事，不幸；灾祸 | |
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157
redound
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| v.有助于；提；报应 | |
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158
mules
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| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
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159
privily
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| adv.暗中，秘密地 | |
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160
precipitated
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| v.（突如其来地）使发生( precipitate的过去式和过去分词 )；促成；猛然摔下；使沉淀 | |
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161
quota
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| n.（生产、进出口等的）配额，（移民的）限额 | |
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162
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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163
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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164
preamble
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| n.前言；序文 | |
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165
chapel
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| n.小教堂，殡仪馆 | |
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166
gratuities
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| n.报酬( gratuity的名词复数 )；小账；小费；养老金 | |
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167
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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168
importunate
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| adj.强求的；纠缠不休的 | |
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169
assent
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| v.批准，认可；n.批准，认可 | |
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170
progenitors
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| n.祖先( progenitor的名词复数 )；先驱；前辈；原本 | |
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171
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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172
attainable
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| a.可达到的，可获得的 | |
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173
galloped
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| （使马）飞奔，奔驰( gallop的过去式和过去分词 )； 快速做[说]某事 | |
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174
repose
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| v.(使)休息；n.安息 | |
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175
mosque
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| n.清真寺 | |
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176
dwarf
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| n.矮子，侏儒，矮小的动植物；vt.使…矮小 | |
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177
supplicatory
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| adj.恳求的，祈愿的 | |
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178
omnipotent
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| adj.全能的，万能的 | |
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179
descended
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| a.为...后裔的，出身于...的 | |
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180
supplication
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| n.恳求，祈愿，哀求 | |
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181
infantry
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| n.[总称]步兵(部队) | |
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182
fatigued
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| adj. 疲乏的 | |
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