Heap’d up in youth, and hoarded2 up for age.
Hath Honour’s fountain then suck’d up the stream?
He hath — and hooting3 boys may barefoot pass,
And gather pebbles4 from the naked ford5!
DON SEBASTIAN.
After a torrent6 of afflicting8 sensations, by which he was at first almost stunned9 and confounded, Sir Kenneth’s first thought was to look for the authors of this violation10 of the English banner; but in no direction could he see traces of them. His next, which to some persons, but scarce to any who have made intimate acquaintances among the canine11 race, may appear strange, was to examine the condition of his faithful Roswal, mortally wounded, as it seemed, in discharging the duty which his master had been seduced12 to abandon. He caressed13 the dying animal, who, faithful to the last, seemed to forget his own pain in the satisfaction he received from his master’s presence, and continued wagging his tail and licking his hand, even while by low moanings he expressed that his agony was increased by the attempts which Sir Kenneth made to withdraw from the wound the fragment of the lance or javelin14 with which it had been inflicted16; then redoubled his feeble endearments17, as if fearing he had offended his master by showing a sense of the pain to which his interference had subjected him. There was something in the display of the dying creature’s attachment18 which mixed as a bitter ingredient with the sense of disgrace and desolation by which Sir Kenneth was oppressed. His only friend seemed removed from him, just when he had incurred19 the contempt and hatred20 of all besides. The knight21’s strength of mind gave way to a burst of agonized22 distress23, and he groaned24 and wept aloud.
While he thus indulged his grief, a clear and solemn voice, close beside him, pronounced these words in the sonorous25 tone of the readers of the mosque26, and in the lingua franca mutually understood by Christians28 and Saracens:—
“Adversity is like the period of the former and of the latter rain — cold, comfortless, unfriendly to man and to animal; yet from that season have their birth the flower and the fruit, the date, the rose, and the pomegranate.”
Sir Kenneth of the Leopard29 turned towards the speaker, and beheld30 the Arabian physician, who, approaching unheard, had seated himself a little behind him cross-legged, and uttered with gravity, yet not without a tone of sympathy, the moral sentences of consolation31 with which the Koran and its commentators32 supplied him; for, in the East, wisdom is held to consist less in a display of the sage33’s own inventive talents, than in his ready memory and happy application of and reference to “that which is written.”
Ashamed at being surprised in a womanlike expression of sorrow, Sir Kenneth dashed his tears indignantly aside, and again busied himself with his dying favourite.
“The poet hath said,” continued the Arab, without noticing the knight’s averted34 looks and sullen35 deportment, “the ox for the field, and the camel for the desert. Were not the hand of the leech36 fitter than that of the soldier to cure wounds, though less able to inflict15 them?”
“This patient, Hakim, is beyond thy help,” said Sir Kenneth; “and, besides, he is, by thy law, an unclean animal.”
“Where Allah hath deigned37 to bestow38 life, and a sense of pain and pleasure,” said the physician, “it were sinful pride should the sage, whom He has enlightened, refuse to prolong existence or assuage39 agony. To the sage, the cure of a miserable40 groom41, of a poor dog and of a conquering monarch42, are events of little distinction. Let me examine this wounded animal.”
Sir Kenneth acceded43 in silence, and the physician inspected and handled Roswal’s wound with as much care and attention as if he had been a human being. He then took forth44 a case of instruments, and, by the judicious45 and skilful46 application of pincers, withdrew from the wounded shoulder the fragment of the weapon, and stopped with styptics and bandages the effusion of blood which followed; the creature all the while suffering him patiently to perform these kind offices, as if he had been aware of his kind intentions.
“The animal may be cured,” said El Hakim, addressing himself to Sir Kenneth, “if you will permit me to carry him to my tent, and treat him with the care which the nobleness of his nature deserves. For know, that thy servant Adonbec is no less skilful in the race and pedigree and distinctions of good dogs and of noble steeds than in the diseases which afflict7 the human race.”
“Take him with you,” said the knight. “I bestow him on you freely, if he recovers. I owe thee a reward for attendance on my squire47, and have nothing else to pay it with. For myself, I will never again wind bugle48 or halloo to hound!”
The Arabian made no reply, but gave a signal with a clapping of his hands, which was instantly answered by the appearance of two black slaves. He gave them his orders in Arabic, received the answer that “to hear was to obey,” when, taking the animal in their arms, they removed him, without much resistance on his part; for though his eyes turned to his master, he was too weak to struggle.
“Fare thee well, Roswal, then,” said Sir Kenneth —“fare thee well, my last and only friend — thou art too noble a possession to be retained by one such as I must in future call myself! — I would,” he said, as the slaves retired49, “that, dying as he is, I could exchange conditions with that noble animal!”
“It is written,” answered the Arabian, although the exclamation50 had not been addressed to him, “that all creatures are fashioned for the service of man; and the master of the earth speaketh folly51 when he would exchange, in his impatience52, his hopes here and to come for the servile condition of an inferior being.”
“A dog who dies in discharging his duty,” said the knight sternly, “is better than a man who survives the desertion of it. Leave me, Hakim; thou hast, on this side of miracle, the most wonderful science which man ever possessed53, but the wounds of the spirit are beyond thy power.”
“Not if the patient will explain his calamity54, and be guided by the physician,” said Adonbec el Hakim.
“Know, then,” said Sir Kenneth, “since thou art so importunate55, that last night the Banner of England was displayed from this mound56 — I was its appointed guardian57 — morning is now breaking — there lies the broken banner-spear, the standard itself is lost, and here sit I a living man!”
“How!” said El Hakim, examining him; “thy armour58 is whole — there is no blood on thy weapons, and report speaks thee one unlikely to return thus from fight. Thou hast been trained from thy post — ay, trained by the rosy59 cheek and black eye of one of those houris, to whom you Nazarenes vow60 rather such service as is due to Allah, than such love as may lawfully61 be rendered to forms of clay like our own. It has been thus assuredly; for so hath man ever fallen, even since the days of Sultan Adam.”
“And if it were so, physician,” said Sir Kenneth sullenly63, “what remedy?”
“Knowledge is the parent of power,” said El Hakim, “as valour supplies strength. Listen to me. Man is not as a tree, bound to one spot of earth; nor is he framed to cling to one bare rock, like the scarce animated64 shell-fish. Thine own Christian27 writings command thee, when persecuted65 in one city, to flee to another; and we Moslem66 also know that Mohammed, the Prophet of Allah, driven forth from the holy city of Mecca, found his refuge and his helpmates at Medina.”
“And what does this concern me?” said the Scot.
“Much,” answered the physician. “Even the sage flies the tempest which he cannot control. Use thy speed, therefore, and fly from the vengeance67 of Richard to the shadow of Saladin’s victorious68 banner.”
“I might indeed hide my dishonour,” said Sir Kenneth ironically, “in a camp of infidel heathens, where the very phrase is unknown. But had I not better partake more fully62 in their reproach? Does not thy advice stretch so far as to recommend me to take the turban? Methinks I want but apostasy69 to consummate70 my infamy71.”
“Blaspheme not, Nazarene,” said the physician sternly. “Saladin makes no converts to the law of the Prophet, save those on whom its precepts72 shall work conviction. Open thine eyes to the light, and the great Soldan, whose liberality is as boundless73 as his power, may bestow on thee a kingdom; remain blinded if thou will, and, being one whose second life is doomed74 to misery75, Saladin will yet, for this span of present time, make thee rich and happy. But fear not that thy brows shall be bound with the turban, save at thine own free choice.”
“My choice were rather,” said the knight, “that my writhen features should blacken, as they are like to do, in this evening’s setting sun.”
“Yet thou art not wise, Nazarene,” said El Hakim, “to reject this fair offer; for I have power with Saladin, and can raise thee high in his grace. Look you, my son — this Crusade, as you call your wild enterprise, is like a large dromond [The largest sort of vessels76 then known were termed dromond’s, or dromedaries.] parting asunder77 in the waves. Thou thyself hast borne terms of truce78 from the kings and princes, whose force is here assembled, to the mighty79 Soldan, and knewest not, perchance, the full tenor80 of thine own errand.”
“I knew not, and I care not,” said the knight impatiently. “What avails it to me that I have been of late the envoy81 of princes, when, ere night, I shall be a gibbeted and dishonoured82 corpse83?”
“Nay84, I speak that it may not be so with thee,” said the physician. “Saladin is courted on all sides. The combined princes of this league formed against him have made such proposals of composition and peace, as, in other circumstances, it might have become his honour to have granted to them. Others have made private offers, on their own separate account, to disjoin their forces from the camp of the Kings of Frangistan, and even to lend their arms to the defence of the standard of the Prophet. But Saladin will not be served by such treacherous85 and interested defection. The king of kings will treat only with the Lion King. Saladin will hold treaty with none but the Melech Ric, and with him he will treat like a prince, or fight like a champion. To Richard he will yield such conditions of his free liberality as the swords of all Europe could never compel from him by force or terror. He will permit a free pilgrimage to Jerusalem, and all the places where the Nazarenes list to worship; nay, he will so far share even his empire with his brother Richard, that he will allow Christian garrisons86 in the six strongest cities of Palestine, and one in Jerusalem itself, and suffer them to be under the immediate87 command of the officers of Richard, who, he consents, shall bear the name of King Guardian of Jerusalem. Yet further, strange and incredible as you may think it, know, Sir Knight — for to your honour I can commit even that almost incredible secret — know that Saladin will put a sacred seal on this happy union betwixt the bravest and noblest of Frangistan and Asia, by raising to the rank of his royal spouse88 a Christian damsel, allied89 in blood to King Richard, and known by the name of the Lady Edith of Plantagenet.” [This may appear so extraordinary and improbable a proposition that it is necessary to say such a one was actually made. The historians, however, substitute the widowed Queen of Naples, sister of Richard, for the bride, and Saladin’s brother for the bridegroom. They appear to have been ignorant of the existence of Edith of Plantagenet. — See MILL’S History of the Crusades, vol. ii., p. 61.]
“Ha! — sayest thou?” exclaimed Sir Kenneth, who, listening with indifference90 and apathy91 to the preceding part of El Hakim’s speech, was touched by this last communication, as the thrill of a nerve, unexpectedly jarred, will awaken92 the sensation of agony, even in the torpor93 of palsy. Then, moderating his tone, by dint94 of much effort he restrained his indignation, and, veiling it under the appearance of contemptuous doubt, he prosecuted95 the conversation, in order to get as much knowledge as possible of the plot, as he deemed it, against the honour and happiness of her whom he loved not the less that his passion had ruined, apparently96, his fortunes, at once, and his honour. —“And what Christian,” he said, With tolerable calmness, “would sanction a union so unnatural97 as that of a Christian maiden98 with an unbelieving Saracen?”
“Thou art but an ignorant, bigoted99 Nazarene,” said the Hakim. “Seest thou not how the Mohammedan princes daily intermarry with the noble Nazarene maidens100 in Spain, without scandal either to Moor101 or Christian? And the noble Soldan will, in his full confidence in the blood of Richard, permit the English maid the freedom which your Frankish manners have assigned to women. He will allow her the free exercise of her religion, seeing that, in very truth, it signifies but little to which faith females are addicted102; and he will assign her such place and rank over all the women of his zenana, that she shall be in every respect his sole and absolute queen.”
“What!” said Sir Kenneth, “darest thou think, Moslem, that Richard would give his kinswoman — a high-born and virtuous103 princess — to be, at best, the foremost concubine in the haram of a misbeliever? Know, Hakim, the meanest free Christian noble would scorn, on his child’s behalf, such splendid ignominy.”
“Thou errest,” said the Hakim. “Philip of France, and Henry of Champagne104, and others of Richard’s principal allies, have heard the proposal without starting, and have promised, as far as they may, to forward an alliance that may end these wasteful105 wars; and the wise arch-priest of Tyre hath undertaken to break the proposal to Richard, not doubting that he shall be able to bring the plan to good issue. The Soldan’s wisdom hath as yet kept his proposition secret from others, such as he of Montserrat, and the Master of the Templars, because he knows they seek to thrive by Richard’s death or disgrace, not by his life or honour. Up, therefore, Sir Knight, and to horse. I will give thee a scroll106 which shall advance thee highly with the Soldan; and deem not that you are leaving your country, or her cause, or her religion, since the interest of the two monarchs107 will speedily be the same. To Saladin thy counsel will be most acceptable, since thou canst make him aware of much concerning the marriages of the Christians, the treatment of their wives, and other points of their laws and usages, which, in the course of such treaty, it much concerns him that he should know. The right hand of the Soldan grasps the treasures of the East, and it is the fountain or generosity108. Or, if thou desirest it, Saladin, when allied with England, can have but little difficulty to obtain from Richard, not only thy pardon and restoration to favour, but an honourable109 command in the troops which may be left of the King of England’s host, to maintain their joint110 government in Palestine. Up, then, and mount — there lies a plain path before thee.”
“Hakim,” said the Scottish knight, “thou art a man of peace; also thou hast saved the life of Richard of England — and, moreover, of my own poor esquire, Strauchan. I have, therefore, heard to an end a matter which, being propounded111 by another Moslem than thyself, I would have cut short with a blow of my dagger112! Hakim, in return for thy kindness, I advise thee to see that the Saracen who shall propose to Richard a union betwixt the blood of Plantagenet and that of his accursed race do put on a helmet which is capable to endure such a blow of a battle-axe as that which struck down the gate of Acre. Certes, he will be otherwise placed beyond the reach even of thy skill.”
“Thou art, then, wilfully113 determined114 not to fly to the Saracen host?” said the physician. “Yet, remember, thou stayest to certain destruction; and the writings of thy law, as well as ours, prohibit man from breaking into the tabernacle of his own life.”
“God forbid!” replied the Scot, crossing himself; “but we are also forbidden to avoid the punishment which our crimes have deserved. And since so poor are thy thoughts of fidelity115, Hakim, it grudges116 me that I have bestowed117 my good hound on thee, for, should he live, he will have a master ignorant of his value.”
“A gift that is begrudged118 is already recalled,” said El Hakim; “only we physicians are sworn not to send away a patient uncured. If the dog recover, he is once more yours.”
“Go to, Hakim,” answered Sir Kenneth; “men speak not of hawk119 and hound when there is but an hour of day-breaking betwixt them and death. Leave me to recollect120 my sins, and reconcile myself to Heaven.”
“I leave thee in thine obstinacy,” said the physician; “the mist hides the precipice121 from those who are doomed to fall over it.”
He withdrew slowly, turning from time to time his head, as if to observe whether the devoted122 knight might not recall him either by word or signal. At last his turbaned figure was lost among the labyrinth123 of tents which lay extended beneath, whitening in the pale light of the dawning, before which the moonbeam had now faded away.
But although the physician Adonbec’s words had not made that impression upon Kenneth which the sage desired, they had inspired the Scot with a motive124 for desiring life, which, dishonoured as he conceived himself to be, he was before willing to part from as from a sullied vestment no longer becoming his wear. Much that had passed betwixt himself and the hermit125, besides what he had observed between the anchorite and Sheerkohf (or Ilderim), he now recalled to recollection, and tended to confirm what the Hakim had told him of the secret article of the treaty.
“The reverend impostor!” he exclaimed to himself; “the hoary126 hypocrite! He spoke127 of the unbelieving husband converted by the believing wife; and what do I know but that the traitor128 exhibited to the Saracen, accursed of God, the beauties of Edith Plantagenet, that the hound might judge if the princely Christian lady were fit to be admitted into the haram of a misbeliever? If I had yonder infidel Ilderim, or whatsoever129 he is called, again in the gripe with which I once held him fast as ever hound held hare, never again should HE at least come on errand disgraceful to the honour of Christian king or noble and virtuous maiden. But I— my hours are fast dwindling130 into minutes — yet, while I have life and breath, something must be done, and speedily.”
He paused for a few minutes, threw from him his helmet, then strode down the hill, and took the road to King Richard’s pavilion.
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1
arrear
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| n.欠款 | |
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2
hoarded
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| v.积蓄并储藏（某物）( hoard的过去式和过去分词 ) | |
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3
hooting
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| （使）作汽笛声响，作汽车喇叭声( hoot的现在分词 )； 倒好儿； 倒彩 | |
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4
pebbles
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| [复数]鹅卵石； 沙砾； 卵石，小圆石( pebble的名词复数 ) | |
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5
Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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6
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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7
afflict
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| vt.使身体或精神受痛苦，折磨 | |
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afflicting
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| 痛苦的 | |
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9
stunned
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| adj. 震惊的，惊讶的 动词stun的过去式和过去分词 | |
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10
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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11
canine
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| adj.犬的，犬科的 | |
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12
seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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13
caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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14
javelin
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| n.标枪，投枪 | |
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15
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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16
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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17
endearments
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| n.表示爱慕的话语，亲热的表示( endearment的名词复数 ) | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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19
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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knight
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| n.骑士，武士；爵士 | |
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22
agonized
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| v.使（极度）痛苦，折磨( agonize的过去式和过去分词 )；苦斗；苦苦思索；感到极度痛苦 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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24
groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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25
sonorous
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| adj.响亮的，回响的；adv.圆润低沉地；感人地；n.感人，堂皇 | |
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26
mosque
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| n.清真寺 | |
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27
Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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leopard
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| n.豹 | |
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30
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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consolation
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| n.安慰，慰问 | |
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commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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leech
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| n.水蛭，吸血鬼，榨取他人利益的人；vt.以水蛭吸血；vi.依附于别人 | |
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deigned
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| v.屈尊，俯就( deign的过去式和过去分词 ) | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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assuage
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| v.缓和，减轻，镇定 | |
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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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groom
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| vt.给（马、狗等）梳毛，照料，使...整洁 | |
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42
monarch
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| n.帝王，君主，最高统治者 | |
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43
acceded
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| v.（正式）加入( accede的过去式和过去分词 )；答应；（通过财产的添附而）增加；开始任职 | |
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44
forth
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| adv.向前；向外，往外 | |
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45
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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46
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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47
squire
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| n.护卫, 侍从, 乡绅 | |
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48
bugle
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| n.军号，号角，喇叭；v.吹号，吹号召集 | |
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49
retired
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| adj.隐退的，退休的，退役的 | |
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50
exclamation
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| n.感叹号，惊呼，惊叹词 | |
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51
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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52
impatience
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| n.不耐烦，急躁 | |
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53
possessed
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| adj.疯狂的；拥有的，占有的 | |
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54
calamity
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| n.灾害，祸患，不幸事件 | |
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55
importunate
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| adj.强求的；纠缠不休的 | |
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56
mound
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| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
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57
guardian
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| n.监护人；守卫者，保护者 | |
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58
armour
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| （=armor）n.盔甲；装甲部队 | |
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59
rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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60
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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61
lawfully
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| adv.守法地，合法地；合理地 | |
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62
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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63
sullenly
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| 不高兴地，绷着脸，忧郁地 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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66
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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67
vengeance
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| n.报复，报仇，复仇 | |
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68
victorious
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| adj.胜利的，得胜的 | |
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69
apostasy
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| n.背教，脱党 | |
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70
consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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infamy
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| n.声名狼藉，出丑，恶行 | |
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72
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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73
boundless
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| adj.无限的；无边无际的；巨大的 | |
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74
doomed
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| 命定的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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76
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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77
asunder
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| adj.分离的，化为碎片 | |
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78
truce
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| n.休战，(争执，烦恼等的)缓和；v.以停战结束 | |
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mighty
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| adj.强有力的；巨大的 | |
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tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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envoy
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| n.使节，使者，代表，公使 | |
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82
dishonoured
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| a.不光彩的，不名誉的 | |
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corpse
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| n.尸体，死尸 | |
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84
nay
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| adv.不；n.反对票，投反对票者 | |
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85
treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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86
garrisons
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| 守备部队，卫戍部队( garrison的名词复数 ) | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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88
spouse
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| n.配偶(指夫或妻) | |
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allied
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| adj.协约国的；同盟国的 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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apathy
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| n.漠不关心，无动于衷；冷淡 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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torpor
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| n.迟钝；麻木；（动物的）冬眠 | |
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dint
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| n.由于，靠；凹坑 | |
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prosecuted
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| a.被起诉的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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unnatural
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| adj.不自然的；反常的 | |
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98
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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101
moor
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| n.荒野，沼泽；vt.(使)停泊；vi.停泊 | |
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102
addicted
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| adj.沉溺于....的，对...上瘾的 | |
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103
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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104
champagne
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| n.香槟酒；微黄色 | |
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105
wasteful
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| adj.（造成）浪费的，挥霍的 | |
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106
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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107
monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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108
generosity
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| n.大度，慷慨，慷慨的行为 | |
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109
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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110
joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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111
propounded
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| v.提出（问题、计划等）供考虑[讨论]，提议( propound的过去式和过去分词 ) | |
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112
dagger
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| n.匕首，短剑，剑号 | |
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113
wilfully
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| adv.任性固执地；蓄意地 | |
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114
determined
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| adj.坚定的；有决心的 | |
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115
fidelity
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| n.忠诚，忠实；精确 | |
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116
grudges
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| 不满，怨恨，妒忌( grudge的名词复数 ) | |
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117
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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118
begrudged
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| 嫉妒( begrudge的过去式和过去分词 )； 勉强做； 不乐意地付出； 吝惜 | |
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119
hawk
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| n.鹰，骗子；鹰派成员 | |
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120
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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121
precipice
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| n.悬崖，危急的处境 | |
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122
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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123
labyrinth
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| n.迷宫；难解的事物；迷路 | |
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124
motive
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| n.动机，目的；adv.发动的，运动的 | |
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125
hermit
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| n.隐士，修道者；隐居 | |
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126
hoary
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| adj.古老的；鬓发斑白的 | |
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127
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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128
traitor
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| n.叛徒，卖国贼 | |
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129
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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130
dwindling
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| adj.逐渐减少的v.逐渐变少或变小( dwindle的现在分词 ) | |
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