There was a beautiful poetry of Hermon which from earliest times made it a sacrament of sweet thoughts to Israel. Perhaps the sweetest thought it gave her was that of dew. In every part of that land of clear skies, a heavy dew lies upon the ground at sunrise. Poetic7 feeling, undertaking8 the work of science, interpreted this dew as Hermon’s gift, so that “the dew that descended9 on the mountains of Zion” was “the dew of Hermon” (Psalm cxxxiii. 3). The meteorology is faulty, but the larger idea is true. The cool and glistening{52} snow-field, more than a hundred miles away from Zion, does indeed send out and receive again the waters that refresh the land in an endless round. “The Abana dies in the marsh11 of Ateibeh, yielding its spirit to the sun, as Jordan dies in the Dead Sea, and, rising into clouds again, both of them wafted12 to the snow-peaks where they were born, they pour down their old waters in a current ever new, in that circuit of life and death which God has ordained13 for all.”[8]
So conspicuous are these two rivers that we almost need to remind ourselves that they are not the only waters of Israel. There are several perennial14 streams in Syria, of which something will be said presently; but the list of these by no means exhausts the stores of water in the land. Great stretches of the country are apparently15 waterless, especially in the south, and yet water is almost everywhere, underground. In many parts the soil and surface-rock are soft, lying on a hard bed-rock at various depths below. Accordingly we find that one of the most mysterious and characteristic features of the south country is its underground waters.[9] Springs and streamlets find their way through fissures16 or filter through porous17 stone to the harder rock below, and flow along subterranean18 channels there. Zangwill quotes an older authority for the somewhat startling statement that “the entire plain of Sharon seems to cover a vast subterranean river, and this inexhaustible source of wealth underlies19 the whole territory of the{53} Philistines21.” Putting the ear to any crack in the sunburnt clay of the surface, in certain parts, one may hear the subdued22 growl23 and murmur24 of the waters underneath25. Trees flourish in places where there is no water apparent, their roots bathing in unseen streams, and drawing life and freshness from them. One can well understand the feelings of awe26 with which primitive27 people regarded these mysterious nether28 springs. They did not connect them with the idea of rain from above, as modern science does, but believed that they had forced their way up from “the Great Deep,” which was supposed to underlie20 the earth, and into which the roots of the mountains were thrust far down like gigantic anchors of the world. Some of the rivers of Damascus are also underground, “and may often be seen and heard through holes in the surface.”[10] Jerusalem is a waterless city, whose famous pools are tanks for rain-water. Its one spring is that strange intermittent29 one which overflows30 from the Well of the Virgin31 through Hezekiah’s aqueduct to the Pool of Siloam. Yet there are legends that beneath the sacred rock which the mosque33 of Omar covers there is a subterranean torrent34; and that the rushing of hidden waters has been heard at times below the massive stones of the Damascus Gate of the city.
These underground waters have given to Palestine a still more interesting feature at the points where her greatest rivers rise. This is the sudden emergence35 of full-bodied streams from the ground. These rivers{54} have, so to speak, no infancy36. Their springs are not little toy fountains with trickling37 rivulets38. They bound into the world full-grown, with a rush and fury which is perhaps unparalleled in any other land. This inspiring and suggestive phenomenon has not been without its effect on the national thought and imagination. In the midst of one of the most gloriously forceful passages of Isaiah (chap. xxxv.) the vigour39 and impetuousness of the prophecy finds its climax40 in the sudden leap of waters which “break out” in the wilderness41, and which are described in the same breath as the first glad leap of the restored lame42 man, leaping “as an hart.” When Moses in his blessing43 of the tribes speaks of Dan “leaping from Bashan,” he refers to that wonderful spot where Jordan, in the tribe of Dan, leaps up from below Hermon. Matthew Arnold, had he chanced to think of it, might have seen in his delight in full and rushing streams another link connecting him with the Hebrew race with which he so quaintly44 claims affinity45.
The south country keeps its rivers for the most part below ground, though even there considerable streams suddenly break out. Conder describes deep blue pools of fresh water near Antipatris which “well up close beneath the hillock surrounded by tall canes46 and willows47, rushes and grass.”[11] Yet the greatest outbursts are in the north. One traveller describes a river-source in Lebanon as an abyss of seething48 black waters, into which he rolled large stones, only to see them presently{55} reappear, flung up like corks49 from the depths. At one of its sources the Abana bursts from the masonry50 of some ancient temples “a pure and copious51 river, rushing into light at once as if free.”
It is at Hermon that we find the true centre of the water supply of Palestine. Parts of it are under snow all the year round, and it gives off some thirty streams flowing in every direction. Not one of these streams reaches the Mediterranean52. They flow forth53 only to evaporate sooner or later in some inland morass54 or sea, and to return in vapour that will be condensed again by the snows of Hermon. Conder describes one of these in the north, whose water “rushes out suddenly with a roaring noise from a cavern55” in winter, and transforms the plain below into a lake. But the great work of Hermon is the Jordan, two of whose three sources leap up from its roots. The most striking of these is that of Banias, which Jewish tradition names as one of the three springs of Palestine which “remained not closed up after the Flood.” On the crest56 of a spur of Hermon stands the ruined castle of Subeibeh, one of the noblest ruins in the world. From the castle you descend10 1400 feet to the village of Banias, the ancient Caesarea Philippi. The descent, over basalt boulders57 whose interstices are filled for the most part with thorn-bushes, is said in the guide-books to be practicable for horses. One wonders how long the horses are supposed to survive the journey! The view across and down the Jordan valley is indescribably grand. Near the foot the path curves round the top of a precipice58 and doubles back on a{56} lower level to a white-washed Mohammedan weli, or praying-house. Just below, as you look down from the weli, a large cavern is seen, with niches59 beautifully carved in the rocks beside it. On one of these niches is the inscription60 “To Pan and the Nymphs,” and on another the names “Augustus and Augustina.” Here, most likely on the site of a prehistoric61 holy place of the Semites, stood the Roman temple which Herod built in honour of Augustus. Nor is it wonderful that these and so many other faiths have counted this a sacred place; for Jordan used to pour forth from that cavern, clear and full-bodied. Now the old cave-channel is choked up with debris62, and Jordan forces its way to light in many smaller fountains among the stones and earth of the open space below, which is coloured by long trails of slime. Within a few yards the streams unite in a rich green pool, with reeds and luxuriant water-growth. The second source of Jordan is even more impressive. It is at Tell-el-Kadi, some two miles west from Banias. On the western side of this Tell, on which there are traces and ruins of an ancient city, there is a thicket63 of rank undergrowth, from beneath whose lowest branches and creepers the river suddenly appears, spreads immediately into a wide pool, and within a hundred yards is racing64 violently south in foaming65 rapids. The pool was reported to be bottomless, but the irrepressible little canoe Rob Roy was launched upon its boiling waters, and the depth proved to be but five feet!
Jordan is a river worth much study, interesting from{57}
[Image unavailable.]
THE GOLDEN, OR BEAUTIFUL, GATE, FROM THE GARDEN OF GETHSEMANE.
The well is in the upper part of the Garden of Gethsemane.
every point of view—geographical, historical, religious.[12] Changing in colour, as the floods wash down their various soils to it, it tumbles and rushes south through a stretch of some 137 miles without a single cascade66 till it sweeps, with strong and level current, into the Dead Sea. At Banias its height above the Mediterranean is about 1000 feet, but the extraordinary valley is chiselled67 on a running slope down to the depths of the earth. Clouds have been seen sweeping68 above its bed 500 feet below the level of the ocean. The Dead Sea level is 1290 feet below the Mediterranean; its bottom, at the deepest part, is as deep again. Spanned by a few bridges, of which only one or two are now entire, the river’s course is for the most part through solitudes70 without inhabitants, or tenanted but by a few half-savage people. The valley is alternately wide and narrow, swelling71 out in five broad expanses, of which the two northern are lakes, and the other three are plains. From Banias to the last confluence72 of the different head-streams is a distance of some seven miles through green land. Soon after that point the river loses itself in a vast forest of impenetrable papyrus73 canes growing in shallow water, from which it emerges in a little lake or clear space half a mile lower. Then it flows, a solemn and glassy stream, for some three miles and a half down a sharp-edged lane whose perpendicular74 banks are tall papyrus canes, till it glides75 silently out, a hundred feet in breadth, into Lake{58} Huleh. From Huleh to the Sea of Galilee is ten miles, along the greater part of which the river tears through a narrow gorge76. Emerging clear and broad from the Sea of Galilee it soon begins its innumerable windings77. A few streams flow into it perennially78 from east and west, and countless79 torrents80 after rain. In the north it quickens a poisonous soil into rank vegetation, and spreads its superfluous81 waters on steaming swamps, full of malaria82. Opposite Shechem its clay is good for moulding, and the mounds83 which break the level are for the most part apparently the remains84 of old brickfields or brass85 foundries. As it descends86 to the broadest of its plains at Jericho the valley falls into three distinct levels. From the hills a flat expanse of desolation spreads towards the river, till it falls in steep banks of 150 to 200 feet to the lower level of the “trench” down which the river flows in flood. Finally, in the centre of this lies the ordinary channel, at whose banks the trees and undergrowth seem to crouch87 and kneel over the sullen88 brown stream.
There are other perennial rivers in Syria, but their courses are short. The Litany (Leontes) rises between the Lebanons a short distance north of the highest springs of Jordan. For many miles the two flow in parallel courses, divided only by the little ridge69 of Jebel-es-Zoar. But before Jordan has passed its new springs at Banias, the Litany has swept to the west in a sharp right angle, to pour itself into the ocean north of Tyre. It is a fine stream, yellow with rich loam32, but its bed is in the sharp angle of valleys whose{59} sides remind one of the Screes of Wastwater. Its descent is so rapid that even if there were meadows in the bottoms of its gorges89, it would hurry past them to pour its treasure of water and of soil alike into the thankless sea. The Abana, rising in the same region as the springs of the other two, has a course of only some fifty miles. Kishon, which waters the Plain of Esdraelon, is certainly the most generous in the matter of cultivated fields, but it is also the most treacherous90. Its fords are never certain, for great masses of sand and mud are shifted to and fro in the most unaccountable manner. The rest of the perennial rivers are either tributaries91 of the Jordan, companions of the Abana in its eastern course, or streams from Carmel or the central mountain range, whose short course to the Mediterranean is of little account.
As we think of these rivers flowing through a land which so sorely needs their help, we cannot but feel oppressed by a sense of waste that is almost tragic92. There is no boat plying93 on any of them. Most are, indeed, far too rapid for that, but not everywhere. The guide-book speaks of a steamer plying on the lower reaches of Jordan; and the local story of oppression there—every district has its particular grievance—is of two boats that had been brought for the service of the monastery94, and then confiscated95 by Government. The only boats of any kind we saw on fresh water between Hebron and Damascus were two on the Sea of Galilee, manned by Syrians in red jerseys,{60} on which the magic letters were inscribed96, “COOK.” In the old days it must have been very different. There is mention of a ferry-boat on the Jordan in 2 Sam. xix. 18, and in Christ’s time there must have been a considerable fishing fleet on the lake. The trireme on the coins of Gadara reminds us of Roman vessels97 which sailed there for warlike purposes, and here and there you find a valley dammed across its breadth for the construction of an artificial lake, on which a naumachia or naval98 fight might add piquancy99 to the games. There is an island in the Dead Sea itself on which what are supposed to be ruins of a landing-stage are still visible, showing that long ago even these uncanny waters were not without their sailors. There used to be a wrecked100 boat in the Ateibeh marsh from which three men had been drowned. The wreck101 of another boat was still visible some years ago under the surface of Lake Huleh. These wrecks102 are but too truthfully symbolic103 of the fate of men’s attempts to utilise the waters of Israel. The Abana, indeed, is utilised. Never was river so wholly taken possession of by a city as Abana by Damascus. She flows into it—right into the heart of it—and disappears underground; she is led captive into a thousand fountains in public streets and the courts of private houses; she is sent in a thousand little channels to irrigate104 the gardens which surround it. All the more pitiful is her ending in that wild and haunted morass of Ateibeh, where she yields up her waters to the desert and the sun.
The fate of Jordan seems still more tragic. In the{61} far north his waters are indeed utilised to some small extent for irrigation, but for the vastly longer part of his course he does nothing but flee through the wilderness to the bitter sea in the south. Dr. Ross has strikingly summed up Jordan’s career in the words: “So, in a valley which is thirsting for water, the Jordan rushes along to an inglorious end.” Yet that is only one aspect of the matter. Jordan gave Israel her last story of Elijah and her first of Christ’s ministry105. Neither association is of the kindly106 sort which a nation’s sentiment usually gathers round its rivers. There is, as it were, the glitter of fire from the prophet’s departure for ever lending to these brown waters a sort of unearthly grandeur107. Those fiery108 horses which bathed their feet here take the place of the gentle memories of generations of lovers or little children. Yet that is true to the spirit of the river. To Israel it stood for a very forceful and practical fact. Their first crossing of Jordan began their national life in Palestine and cut them off from the desert. So, to the end, the Jordan stood for this to them, and that was much. Jordan created no great city as Abana created Damascus; but it streamed down the side of the east, flinging, as it were, a great arm round the land, claiming it from the desert, and proclaiming this to be oasis and the home of men. Disraeli characteristically writes: “All the great things have been done by the little nations. It is the Jordan and the Ilyssus that have civilised the modern races.” And truly it is the Jordan that is in great part responsible for the Hebrew{62} share in that civilisation—not by his material gifts, indeed, which were ever ungenerously given and carelessly gathered, but by his sentiment of isolation109 and aloofness110 from the rest of the Eastern world, to which we owe much that is best in our inheritance from Israel.
For the homelier uses and gentler thoughts of Israel’s waters we must turn to the lesser111 fountains and streams. There is, it is true, much disillusionment for the sentimentalist even here. Remembering the sweet music in which they have been sung—the “Song of the Well” (“Spring up, O Well, sing ye unto it!”) or the “gently flowing waters” of the 23rd Psalm—one expects the perfection of purity and freshness. Early tradition has pictured the angel Gabriel meeting with Mary at the village spring of Nazareth; nor is that the only Syrian fountain by which the footsteps of angels have been traced. All the more trying is the reality. Hideously112 tattooed113 women squat114 by the sweetest springs, fling filthy115 garments into them, and beat them with stones till the stream flows brown below them; or they toil116 wearily a mile or two away from their villages to fill the heavy water-pots, beasts of burden rather than mothers in Israel. Of cleanliness the natives have not the remotest idea. We used to see them filling their vessels from a stream where our horses were being washed down after their day’s ride, and they seemed on principle to choose a spot just below that where the horse was standing117. Often the water seemed calculated to assuage118 hunger rather than thirst. The natives drank it freely when it was mere{63} mud in solution; and even when it was clear, the glass bottles on the table sometimes presented the appearance of lively and well-stocked aquariums119. Our squeamishness was unintelligible120 even to our camp-servants, who drank in defiance121 large draughts122 of the water we refused. The landmarks123 of the hot journey are the pools where one may bathe, and the first sight of Elisha’s Fountain and the Well of Harod is refreshing124 to remember still. But one touch of the bottom mud sufficed to bring to the surface a gas which sent us posthaste to our stores of quinine—and yet the deliciousness of the plunge125 was worth the risk!
The spell of the fountains remains in spite of all, and no traveller wonders that the ancient men revered126 them as sacred places. Israel exulted127 in the forcefulness of her larger rivers, but hardly knew their kindlier resources. Her affection was kept for those wells and streamlets which flowed past her doors and made glad her cities. It is a land of dried-up torrent-beds, and no river made glad any City of God except at the seasons when God had filled it with His rain. In such a land a wayside well like Jacob’s counts for more than our Western imagination can realise. Property in water was an older institution than property in land. These wayside wells and “sealed fountains” refreshed men from time immemorial in the very presence of their enemies. They were the choicest riches of their owners. The journey from south to north leads one ever more frequently in among such springs, but many towns of the south are built at places where there is abundance{64} of them. Hebron has twelve little fountains; Gaza fifteen. In Samaria they burst forth in every valley, and the vale of Nablus is a net-work of rivulets, springing, it is said, from no fewer than eighty sources. In Galilee they are still more abundant. At Khan Minyeh, supposed by many to be the site of the ancient Capernaum, the ruins are mostly those of aqueducts, and springs break forth and stream in little rivers everywhere.
The beauty and refreshing coolness of such fountains is very great. The dripping walls of the Khan Minyeh aqueducts are covered with magnificent bunches of maidenhair, whose fronds128 were the broadest we had ever seen. The Well of Harod, close by the stream where Gideon tested his soldiers, is one of the loveliest spots imaginable. There is a little cave, where the pebbles129 shine up blue through the shallow water; ferns grow in its crannies, and at the side a clear spring, two feet broad and five inches deep, splashes into the pool from a recess130 entirely131 hidden by hanging maidenhair. Nor is the natural beauty of these springs their only charm. When one remembers the days of old through which they flowed, and the men who stooped to drink of them so along ago, all that was most sacred and most heroic to one’s childhood lives again, and speaks to the heart. Ay! and to the conscience too; for these were the springs that gave to Bible men their metaphors132 of a fountain opened for sin and for uncleanness; this is the land in which it sprang up and from which it has flowed forth with cleansing133 and refreshment134 for the whole earth.{65}
[Image unavailable.]
THE LAKE OF GALILEE, LOOKING NORTH FROM TIBERIAS.
The road at the left of the picture is the main road to the north from Tiberias.
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1
oasis
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| n.（沙漠中的）绿洲，宜人的地方 | |
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retrieved
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| v.取回( retrieve的过去式和过去分词 )；恢复；寻回；检索（储存的信息） | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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northward
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| adv.向北；n.北方的地区 | |
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makers
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| n.制造者，制造商（maker的复数形式） | |
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poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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undertaking
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| n.保证，许诺，事业 | |
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descended
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| a.为...后裔的，出身于...的 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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marsh
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| n.沼泽，湿地 | |
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wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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perennial
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| adj.终年的；长久的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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fissures
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| n.狭长裂缝或裂隙( fissure的名词复数 )；裂伤；分歧；分裂v.裂开( fissure的第三人称单数 ) | |
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porous
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| adj.可渗透的，多孔的 | |
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subterranean
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| adj.地下的，地表下的 | |
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underlies
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| v.位于或存在于（某物）之下( underlie的第三人称单数 )；构成…的基础（或起因），引起 | |
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underlie
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| v.位于...之下，成为...的基础 | |
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philistines
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| n.市侩，庸人( philistine的名词复数 )；庸夫俗子 | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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growl
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| v.（狗等）嗥叫，（炮等）轰鸣；n.嗥叫，轰鸣 | |
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murmur
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underneath
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| adj.在...下面，在...底下；adv.在下面 | |
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awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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nether
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| adj.下部的，下面的；n.阴间；下层社会 | |
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intermittent
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| adj.间歇的，断断续续的 | |
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overflows
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| v.溢出，淹没( overflow的第三人称单数 )；充满；挤满了人；扩展出界，过度延伸 | |
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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loam
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| n.沃土 | |
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mosque
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| n.清真寺 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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emergence
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| n.浮现，显现，出现，（植物）突出体 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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trickling
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| n.油画底色含油太多而成泡沫状突起v.滴( trickle的现在分词 )；淌；使)慢慢走；缓慢移动 | |
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rivulets
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| n.小河，小溪( rivulet的名词复数 ) | |
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vigour
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| （=vigor）n.智力，体力，精力 | |
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climax
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| n.顶点；高潮；v.(使)达到顶点 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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quaintly
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| adv.古怪离奇地 | |
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affinity
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| n.亲和力，密切关系 | |
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canes
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| n.（某些植物，如竹或甘蔗的）茎( cane的名词复数 )；（用于制作家具等的）竹竿；竹杖 | |
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willows
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| n.柳树( willow的名词复数 )；柳木 | |
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seething
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| 沸腾的，火热的 | |
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corks
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| n.脐梅衣；软木( cork的名词复数 )；软木塞 | |
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masonry
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| n.砖土建筑；砖石 | |
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51
copious
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| adj.丰富的，大量的 | |
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52
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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53
forth
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| adv.向前；向外，往外 | |
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54
morass
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| n.沼泽，困境 | |
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55
cavern
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| n.洞穴，大山洞 | |
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56
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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57
boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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58
precipice
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| n.悬崖，危急的处境 | |
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59
niches
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| 壁龛( niche的名词复数 )； 合适的位置[工作等]； （产品的）商机； 生态位（一个生物所占据的生境的最小单位） | |
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60
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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61
prehistoric
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| adj.（有记载的）历史以前的，史前的，古老的 | |
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62
debris
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| n.瓦砾堆，废墟，碎片 | |
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63
thicket
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| n.灌木丛，树林 | |
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64
racing
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| n.竞赛，赛马；adj.竞赛用的，赛马用的 | |
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foaming
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| adj.布满泡沫的；发泡 | |
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66
cascade
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| n.小瀑布，喷流；层叠；vi.成瀑布落下 | |
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67
chiselled
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| adj.凿过的，凿光的； （文章等）精心雕琢的v.凿，雕，镌( chisel的过去式 ) | |
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68
sweeping
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| adj.范围广大的，一扫无遗的 | |
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69
ridge
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| n.山脊；鼻梁；分水岭 | |
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70
solitudes
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| n.独居( solitude的名词复数 )；孤独；荒僻的地方；人迹罕至的地方 | |
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71
swelling
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| n.肿胀 | |
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72
confluence
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| n.汇合，聚集 | |
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73
papyrus
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| n.古以纸草制成之纸 | |
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74
perpendicular
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| adj.垂直的，直立的；n.垂直线，垂直的位置 | |
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glides
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| n.滑行( glide的名词复数 )；滑音；音渡；过渡音v.滑动( glide的第三人称单数 )；掠过；（鸟或飞机 ） 滑翔 | |
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76
gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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77
windings
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| （道路、河流等）蜿蜒的，弯曲的( winding的名词复数 )； 缠绕( wind的现在分词 )； 卷绕； 转动（把手） | |
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78
perennially
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| adv.经常出现地；长期地；持久地；永久地 | |
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countless
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| adj.无数的，多得不计其数的 | |
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torrents
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| n.倾注；奔流( torrent的名词复数 )；急流；爆发；连续不断 | |
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81
superfluous
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| adj.过多的，过剩的，多余的 | |
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82
malaria
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| n.疟疾 | |
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83
mounds
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| 土堆，土丘( mound的名词复数 )； 一大堆 | |
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84
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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85
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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86
descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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87
crouch
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| v.蹲伏，蜷缩，低头弯腰；n.蹲伏 | |
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88
sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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89
gorges
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| n.山峡，峡谷( gorge的名词复数 )；咽喉v.（用食物把自己）塞饱，填饱( gorge的第三人称单数 )；作呕 | |
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90
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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91
tributaries
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| n. 支流 | |
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92
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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93
plying
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| v.使用（工具）( ply的现在分词 )；经常供应（食物、饮料）；固定往来；经营生意 | |
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94
monastery
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| n.修道院，僧院，寺院 | |
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95
confiscated
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| 没收，充公( confiscate的过去式和过去分词 ) | |
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96
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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97
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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98
naval
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| adj.海军的，军舰的，船的 | |
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99
piquancy
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| n.辛辣，辣味，痛快 | |
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100
wrecked
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| adj.失事的，遇难的 | |
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101
wreck
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| n.失事，遇难；沉船；vt.(船等)失事，遇难 | |
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102
wrecks
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| n.沉船( wreck的名词复数 )；（事故中）遭严重毁坏的汽车（或飞机等）；（身体或精神上）受到严重损伤的人；状况非常糟糕的车辆（或建筑物等）v.毁坏[毁灭]某物( wreck的第三人称单数 )；使（船舶）失事，使遇难，使下沉 | |
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103
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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104
irrigate
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| vt.灌溉，修水利，冲洗伤口，使潮湿 | |
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105
ministry
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| n.(政府的)部；牧师 | |
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106
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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107
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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108
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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109
isolation
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| n.隔离，孤立，分解，分离 | |
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110
aloofness
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| 超然态度 | |
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111
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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112
hideously
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| adv.可怕地，非常讨厌地 | |
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113
tattooed
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| v.刺青，文身( tattoo的过去式和过去分词 )；连续有节奏地敲击；作连续有节奏的敲击 | |
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114
squat
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| v.蹲坐，蹲下；n.蹲下；adj.矮胖的，粗矮的 | |
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115
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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116
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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117
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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118
assuage
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| v.缓和，减轻，镇定 | |
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119
aquariums
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| n.养鱼缸，水族馆( aquarium的名词复数 ) | |
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120
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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121
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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122
draughts
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| n. <英>国际跳棋 | |
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123
landmarks
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| n.陆标( landmark的名词复数 )；目标；（标志重要阶段的）里程碑 ~ (in sth)；有历史意义的建筑物（或遗址） | |
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124
refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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125
plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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126
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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127
exulted
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| 狂喜，欢跃( exult的过去式和过去分词 ) | |
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128
fronds
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| n.蕨类或棕榈类植物的叶子( frond的名词复数 ) | |
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129
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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130
recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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131
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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132
metaphors
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| 隐喻( metaphor的名词复数 ) | |
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133
cleansing
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| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
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134
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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