As primitive9 religion decayed and men lost their{191} sense of kinship and their easy and friendly relations with the old gods, they were left alone with death, which everywhere stared them in the face and claimed them for its own. Next to God, death is the most impressive fact in human experience, with sin for its sting. When old and defective10 views of God are passing away, two courses are open to men. As death closes in upon them, and they feel its grasp upon their unprotected souls, they may appeal from it to God, and find Him revealing Himself, with eternal life for them in the knowledge of Him. This was what the noblest of Israel’s thinkers did, and the growing revelation of the Bible was their reward. God showed Himself to them in ever-increasing clearness, until one and another and another of them found that the hand that grasped them was “not Death but Love.” But another course is open. They may enthrone death in place of the broken gods—“Death is king, and vivat rex!” They may “say to corruption11, Thou art my father; to the worm, Thou art my mother, and my sister.” Then the emphasis of thought will fall on the grave, and all men’s imaginations will grow morbid12.
The tombs of the Holy Land are of many patterns. In his Haifa, Laurence Oliphant describes several different kinds of them, from the cave-sepulchres, or the underground galleries, to the little wayside graves or narrow holes driven into rock which seem such tightly-fitting homes for the dead. There are, of course, the modern graves sacred to the wives and children of missionaries13 who have laid down their lives{192} in the loving service of Christ and man. Buckle14 the historian sleeps in the Christian15 burying-ground at Damascus, and Henriette Renan was laid to rest in Byblus. These graves and others dear to the Western world are, as graves have been since Abraham’s day, symbols of the strangers’ inheritance and lot in the Holy Land. From these, back to the tombs of hoariest antiquity16, the country is bound by an unbroken chain of death. Through all the centuries the dead have been thrust upon the notice of the living in a fashion so obtrusive17 as to make this the most obvious impression of the land. Most of the graves are those of persons now unknown and quite forgotten. Small and great, common men and heroes, are alike conspicuous18 in death. Each of the invaders19 has left his memorial, and the sites of ancient cities are traced by help of their burying-grounds.
Moslem20 tombs are everywhere. Most of them are oblong structures of rude but solid masonry21 erected22 over shallow graves. In some cases a painted tarbush (fez-cap) marks the head and a little upright stone the feet. A slight hollow is often cut in the flat top for birds to drink from. Tombs are clustered among their iris-flowers beside the walls of villages. They have crept up to the very summit of the hill which Gordon identifies as Calvary. They have encroached on the palace of Herod’s daughter at Samaria. They crowd the ground outside the built-up “Gate Beautiful” at Jerusalem. There is, to our feelings, a certain indecency in this promiscuous23 invasion of the grave: Mohammedans seem{193}
[Image unavailable.]
THE CHURCH OF THE NATIVITY AT BETHLEHEM.
From a garden on the opposite hill.
to bury their dead anywhere. The Crusaders have left fewer memorials of themselves in the shape of tombs than one might have expected. Barbarossa’s tomb we have already visited. For the rest, their memorials are mostly those great buildings whose ruins stand to this day. Early Christianity, too, has left its tombs—catacombs and single graves, especially in the southern part of the coast, and eastwards25 in Hauran. People of importance have sometimes more than one tomb, like St. George, who is buried both in Lydda and Damascus. But the graves of humbler Christians26 are more precious than these, for their inscriptions28 remain, breathing forth29 the faith and peace with which Christ had blessed the world. Such memorials of victory over death are inextinguishable lamps hung in the sepulchres of Syria. And these lamps are kindled30 at the Great Light. Never was symbolism more appropriate than that of the Holy Fire in the Church of the Sepulchre. The very heart and soul of Syria is a tomb—the reputed grave of Jesus Christ. To this day the chief pilgrim song repeats with exultant31 reiteration32 the words, “This is the tomb of Christ.” It is a song which has never been silent in the land. In the Crusader camps a herald33 closed the day with the loud cry, “Lord, succour the Holy Sepulchre”; and the sentinels passed the word from post to post, “Remember the Holy Sepulchre.”
It is not, however, the victory over death that impresses one as the spirit of Syria. It is death itself, unconquered, mysterious, and dark. Its Christian{194} tombs are few and far between compared with the countless34 multitude of sepulchres where there is no lamp alight. Most common and most impressive of these are the Roman and Greek graves. The sands of Tyre and Sidon are strewn with sarcophagi. Here a man’s magnificently carved stone coffin35 serves for a drinking-trough, there a little child’s stands alone and desolate36 near a river mouth. In Sidon the ancient cemetery37 is on a scale whose rifled grandeur38 speaks volumes concerning the vanity of earthly greatness. At Gadara, the eastward24 road is a miniature Appian Way: hollow to the tread of horses as they cross the excavated39 rock, and adorned40 with sarcophagi carved with crowns and garlands, but bearing inscriptions without hope in them. Farther north, on the eastern slopes of Hermon, we found a far older monument near one of the Druse villages. We were crossing a little brook41, when we noticed that the bridge consisted of two huge monolithic42 slabs43 of limestone44, which, on examination, appeared to be the lids of ancient sarcophagi. The carving45 on the ends was obviously intended to represent figures of cherubim or some such winged creatures. The heads were gone, but the plumage of the wings was very perfectly46 preserved. No one in the locality knew anything about their origin. Their general appearance seemed to connect them with the far East.
The Jewish tombs are those which impress the imagination most with the bitterness of death in Syria. They are so sad, with their antique solemnity—so severely47 simple and unadorned. Where there is{195} carving it is almost always of Roman or Christian workmanship. A few stones with such symbols as the seven-branched candlestick engraved48 on them are the only unquestionable remains49 of ornamental50 Jewish work. Few of the Jewish sepulchres have escaped appropriation51 by Gentiles. The more famous of them have been appropriated by the Mohammedans, and early Christian tradition is responsible for many other indentifications. The saints and heroes of Israel, claimed also by Mohammedans and Christians, have achieved a kind of funereal52 immortality53 which makes the whole land seem one vast graveyard54. Every prospect55 is dotted with tombs. The tomb of Jonas shines white from its hill-top north of Hebron, that of Samuel north of Jerusalem, while Joseph’s tomb commands the view where the Vale of Shechem opens on the wider valley of Makhnah. None of them, however, is at all so impressive as the tomb of Rachel, where a modern house and dome56 cover a rough block of stone worn smooth with the kisses of centuries of Jewish women. The wailing57, as we saw it there, is a memorable58 custom. The women were mostly elderly or aged59, but they were weeping real tears and wailing bitterly as they kissed the stone. It is an old story that consecrates60 that rough stone, but how eternal is its human pathos61: “And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.... And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.”[37]
{196}
The earlier fashion of Jewish work seems to have been the “pigeon-hole,” in which the corpse62 was thrust into a little tunnel six feet long driven at right angles to the rock face. Later, troughs were excavated to fit the body along the line of the rock. In some instances these graves, especially the former kind, are found in detached groups in wayside rocks, whose perpendicular63 faces front the open air. For the most part they are grouped in larger numbers within natural caves or subterranean64 excavations65, whose low doorway66 is blocked by a large circular stone running in a groove67. A later example of such a cave is that which is shewn as the “new tomb” of Joseph of Arimathea, close to Gordon’s Calvary. A few specimens68 of another sort, built of masonry without cement, are to be found in Galilee.[38] Nothing could be gloomier than the constantly repeated ruins of ancient Jewish graves in Syria. No day’s journey is without them. They meet you casually69, as it were, at every turning. They are not, indeed, quite dark like the pagan tombs; but the twilight70, in which the hope of immortality just broke the darkness for ancient Israel, is grey and cheerless, and the contribution of Jewish graves to the spirit of Syria is a very sombre one.
The typical spot for this side of the spirit of Syria is the town of Hebron.
The lanes and the dark bazaar71 are filthy72 and foul73-smelling. The mosque74 is an impressive building, suggestive of military rather than devotional ideas.{197} The Tomb of Abraham, which it covers, is one of the sights which only a very few Christian eyes have seen. It is permitted to none but Mohammedans to approach nearer the entrance to it than the seventh step of the lane, or staircase, alongside its eastern wall. There is a hole in that wall which is supposed to communicate with the cave below. Jews write letters to Abraham, and place them in this hole, to tell him how badly they are being treated by the Moslems. But the Moslem boys are said to know that the hole has no great depth, and to collect these letters and burn them before Abraham has seen them. The tomb is the very heart and black centre of the Shadow of Death in Palestine.
There is no part of man’s faith in which it is more necessary to be thoroughgoing than in his thoughts about immortality. Egypt and Greece furnish examples of great significance here. Egypt held an elaborate doctrine75 of the future life, and it dominated all her thought concerning this life. Men built their tombs and kings their pyramids as the most important of their life’s achievements. The earthly house of the Egyptian was but an inn where he spent a little time in passing; his tomb was his eternal house and real home. Thus the tombs were glorified76 copies of the dwelling-houses, either of the present, or more often of a former generation.[39] Greece, on the other hand, did not believe in a life beyond the grave. Her funeral celebrations were{198} full of lamentation77, and her inscriptions sound sad enough to us. But it was a principle with Greece and Rome to decorate tombs exclusively with glad symbols such as sculptured flowers and even dances.[40] The point to be observed about these is that neither of them was morbid. Morbidness78 appears to avoid a robust79 faith or a frank scepticism,[41] and to cling about the thought which is neither sure of one thing nor another.
Israel’s position in regard to the belief in immortality is extremely difficult to define. It was obviously with her a thing of gradual development, as her revelation opened its broadening light upon life’s problems. He would be a bold critic who would sum up the situation of Isaiah’s time as Renan does in the statement, “not looking beyond the world for reward and punishment,” the Hebrew life “has a heroic tension, a sustained cry, an unceasing attention to the events of the world.” Everything goes to shew that long before the faith in immortality had grasped the imagination and the belief of the people in general it had been revealed to chosen spirits. As for the others, it had been working its way among them, occupying their minds in speculation80, and leading them, as it were, among the shades of the nether81 world. There was something in the genius of the nation which rendered this interest in death quite inevitable82. The natural bearing of the people has a strange solemnity about it, which finds constant expression in{199} pose and gesture, and often strikes the stranger with sudden vividness. Women may be often seen, especially when clad in thin white garments on holidays, who might stand just as you see them as models for monumental sculpture. Along with all its activities, there is a distinct sympathy with death in the genius of Israel.
This phenomenon is, of course, due to very complex causes. It is a deep-rooted Semitic instinct, which seems to be not altogether unlike that of the Egyptian feeling to the tomb as the real home. Some parts of Arabia are very rich in sacred tombs and spots of holy ground, and pilgrimages are made to these both by Moslems and by Jews. Long strings83 of mules84, laden85 with coffins86, wend their way to such sacred places as Nejf, and thousands of corpses87 are sent thither88 even from India.[42] Old tombstones are held in peculiar89 veneration90 by the more devout91 Arabs. The well-known reverence92 with which the Syrian Jews regard the tombs of their ancestors may be in part explained on the ground of patriotic93 loyalty94. Such scenes as those which may be witnessed at the tomb of Rachel, remind us that a sense of the pathos of human life and its mortality is also developed strongly and enters as a very real factor into the spirit of Syria.[43] Nor can there be any doubt that a certain moral or didactic use of death is also characteristic of the East, such as is expressed in the sententious rhymes of old graveyards{200} in this country. The reader will recall the famous instance of this, which Sir Walter Scott has made familiar—the shroud95 which served for the banner of Saladin, with its inscription27, “Saladin must die.”[44]
If, however, such elements have entered into earlier thoughts of death, it is to be feared that Palestine of the present day has little of them left. The great light of Christ illuminated96 the sepulchres of Christian Syria; but with the Mohammedan conquest darkness fell again, and all the morbid fascination97 of the grave reasserted itself. There is little reverence for the ordinary man’s place of burial now, whether it be of ancient or of recent date. Dr. Merrill tells how he has found Arabs actually stealing graves, i.e. clearing out old ones to make room for a newly-deceased body, on the plea that “the dead man who was buried there could not possibly want his grave any longer.”[45] On many a hillside the rock tombs are rent and split, like pictures from Dante’s Inferno98, where they have been blasted open with gunpowder99 in the search for treasure; and sometimes parties of natives may be seen prowling about a hillside on that business. The find may consist of glass bracelets100, which have to be taken from the bone of a baby’s arm, or gold earrings101 beside the skull102 whose face was once fair; but they excite no emotion except that of money values. Laurence Oliphant had difficulty in restraining the natives who searched with him from smashing the cinerary urns103 they found, on{201}
[Image unavailable.]
JERUSALEM—EXTERIOR OF THE GOLDEN, OR BEAUTIFUL, GATE.
This gate, which was walled up by the Arabs after the conquest of Jerusalem, forms a tower projecting from the Eastern Wall of the Temple Area. The tombs in the foreground are part of the great Mohammedan Cemetery extending along the Eastern Wall of Jerusalem.
the plea that “they are so very old that they are not worth anything.”
With the decay of reverence for the dead, however, there seems to have been a recrudescence of that morbid and charnel-house interest in death which marks the spirit of the land. At times one is shocked by the apparently104 total indifference105 displayed—houses being built close to the mouths of graves or even, it is said, upon the roofs of them. Yet any one who has seen a festival at a holy tomb, whether Jewish or Mohammedan, must have realised the strong attraction by which death and the grave draw men. A curious instance of this is that of the “Jews’ Burning” at Tiberias.
Tiberias has been a Jewish centre since the time of Vespasian. Before that time, Jews avoided the city, because in building it Herod had disturbed a burial-place. To-day, by a strange coincidence, it is a tomb that gives it its special popularity for the Jews—the grave of the famous Rabbi Meir. Conveniently near the tomb there are large baths, whose warm and sulphurous water is considered highly medicinal. At this tomb a curious spectacle may be seen on the second day of May each year. Jewish pilgrims from near and far assemble, bringing with them their oldest garments, which are immersed in a great cauldron of oil, and then piled up and burned. The honour of setting fire to the pile is sold to the highest bidder106, and the sum paid reaches ￡15 or more.
The same fascination of death, seen as it were past a byplay of irreverence107 and grotesqueness108, is felt in the burial customs as they are seen to-day. At the Moslem{202} funerals we saw there was no appearance of mourning. The men were dressed in gay colours, and they trotted109 along behind the corpse talking and gesticulating with an apparent gusto. It may have been the unusual appearance of the thing which impressed strangers more powerfully than natives; but to us it seemed that the realism of death was here in more crude and aggressive consciousness than in Western funerals. The corpse lay on a board, shoulder-high, with a gorgeous crimson110 and purple pall111 covering his body and limbs instead of a coffin. The head, wrapped tight in a napkin, rested on a pillow, and the features of the face stood prominently out against the sky. The man seemed, in an altogether gruesome way, to be attending his own funeral, and to be thrusting the fact of his presence on the spectators.
This may be subjective112 criticism, and it is always unfair to judge the burial-customs of other peoples without intimate knowledge of their origin and inner meaning. In one respect, however, it is certain enough that the Shadow of Death rests upon the land of Syria. That is Fatalism. We have all heard of the fatalism of the East; and strange stones have become familiar, of soldiers selling cartridges113 to their enemies, of villagers refusing to drain the swamp that was decimating them by its malaria114, or even to desist from poisoning their own springs with foul water. “It is Allah!” ends all questioning and checks all energy. Yet the constant recurrence115 of living instances of fatalism shocks the traveller, however well he was prepared for them. A{203} traveller asked a Mohammedan in Damascus what they had done to the workman who upset his brazier and burned the great mosque. “Oh nothing,” said he, “what should we do?” “I should have thought you might have killed him.” “No,” he replied; “in the West you say when such things happen, ‘It is the devil’; in the East we say, ‘It is God!’” Still more impressive was a conversation with one of the camp-servants during a long ride near Jezreel. He had told the pathetic story of his life—how they had lived comfortably till the father died, leaving no money; then came work, begun too early and with no providence116 and little hope of success, until it had come to be “eat, drink, sleep, then again, eat, drink, sleep—then die and sleep, no more eat nor drink.” The Syrian character of the present day has been well expressed on its negative side in three traits. These are, want of concentration, want of will-power, and an absolute want of the sense of sin. Of sin they literally117 do not understand the meaning, the substitute for conscience being a dread118 of the opinion of friends and of the public. They do not think about the problem of evil as in any sense a practical problem. “The Lord said unto Ahriman, I know why I have made thee, but thou knowest not”—that is their philosophy of the moral mystery of things. Conder sums up the situation in striking words: “Christian villages thrive and grow, while the Moslem ones fall into decay; and this difference, though due perhaps in part to the foreign protection which the native Christians enjoy, is yet unmistakably connected with the listlessness{204} of those who believe that no exertions119 of their own can make them richer or better, that an iron destiny decides all things, without reference to any personal quality higher than that of submission120 to fate, and that God will help those who have lost the will to help themselves.”[46]
The spirit of Syria is darkened by a shadow of death that has grown not only familiar but congenial, as darkness does to all who choose it rather than the light. Strange that Syria should thus have “made a covenant121 with death,” she from whom shone forth once the Light of the World. But that was long ago. These many centuries this has been one of that sad multitude of nations and of individuals who have sent forth a spirit that has inspired and moved the world, and who yet themselves sit desolate and listless.
点击
收听单词发音
收听单词发音 |
1
unwilling
|
|
| adj.不情愿的 | |
参考例句： |
|
|
|
|
2
defiant
|
|
| adj.无礼的，挑战的 | |
参考例句： |
|
|
|
|
3
enjoins
|
|
| v.命令( enjoin的第三人称单数 ) | |
参考例句： |
|
|
|
|
4
persecuted
|
|
| （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 | |
参考例句： |
|
|
|
|
5
slandered
|
|
| 造谣中伤( slander的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
6
crutches
|
|
| n.拐杖, 支柱 v.支撑 | |
参考例句： |
|
|
|
|
7
trudge
|
|
| v.步履艰难地走；n.跋涉，费力艰难的步行 | |
参考例句： |
|
|
|
|
8
profane
|
|
| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
参考例句： |
|
|
|
|
9
primitive
|
|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
参考例句： |
|
|
|
|
10
defective
|
|
| adj.有毛病的，有问题的，有瑕疵的 | |
参考例句： |
|
|
|
|
11
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
12
morbid
|
|
| adj.病的；致病的；病态的；可怕的 | |
参考例句： |
|
|
|
|
13
missionaries
|
|
| n.传教士( missionary的名词复数 ) | |
参考例句： |
|
|
|
|
14
buckle
|
|
| n.扣子，带扣；v.把...扣住，由于压力而弯曲 | |
参考例句： |
|
|
|
|
15
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
16
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
17
obtrusive
|
|
| adj.显眼的；冒失的 | |
参考例句： |
|
|
|
|
18
conspicuous
|
|
| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
参考例句： |
|
|
|
|
19
invaders
|
|
| 入侵者，侵略者，侵入物( invader的名词复数 ) | |
参考例句： |
|
|
|
|
20
Moslem
|
|
| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
参考例句： |
|
|
|
|
21
masonry
|
|
| n.砖土建筑；砖石 | |
参考例句： |
|
|
|
|
22
ERECTED
|
|
| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
参考例句： |
|
|
|
|
23
promiscuous
|
|
| adj.杂乱的，随便的 | |
参考例句： |
|
|
|
|
24
eastward
|
|
| adv.向东；adj.向东的；n.东方，东部 | |
参考例句： |
|
|
|
|
25
eastwards
|
|
| adj.向东方（的），朝东（的）；n.向东的方向 | |
参考例句： |
|
|
|
|
26
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
27
inscription
|
|
| n.（尤指石块上的）刻印文字，铭文，碑文 | |
参考例句： |
|
|
|
|
28
inscriptions
|
|
| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
参考例句： |
|
|
|
|
29
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
30
kindled
|
|
| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
参考例句： |
|
|
|
|
31
exultant
|
|
| adj.欢腾的，狂欢的，大喜的 | |
参考例句： |
|
|
|
|
32
reiteration
|
|
| n. 重覆, 反覆, 重说 | |
参考例句： |
|
|
|
|
33
herald
|
|
| vt.预示...的来临，预告，宣布，欢迎 | |
参考例句： |
|
|
|
|
34
countless
|
|
| adj.无数的，多得不计其数的 | |
参考例句： |
|
|
|
|
35
coffin
|
|
| n.棺材，灵柩 | |
参考例句： |
|
|
|
|
36
desolate
|
|
| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
参考例句： |
|
|
|
|
37
cemetery
|
|
| n.坟墓，墓地，坟场 | |
参考例句： |
|
|
|
|
38
grandeur
|
|
| n.伟大，崇高，宏伟，庄严，豪华 | |
参考例句： |
|
|
|
|
39
excavated
|
|
| v.挖掘( excavate的过去式和过去分词 )；开凿；挖出；发掘 | |
参考例句： |
|
|
|
|
40
adorned
|
|
| [计]被修饰的 | |
参考例句： |
|
|
|
|
41
brook
|
|
| n.小河，溪；v.忍受，容让 | |
参考例句： |
|
|
|
|
42
monolithic
|
|
| adj.似独块巨石的；整体的 | |
参考例句： |
|
|
|
|
43
slabs
|
|
| n.厚板，平板，厚片( slab的名词复数 )；厚胶片 | |
参考例句： |
|
|
|
|
44
limestone
|
|
| n.石灰石 | |
参考例句： |
|
|
|
|
45
carving
|
|
| n.雕刻品，雕花 | |
参考例句： |
|
|
|
|
46
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
47
severely
|
|
| adv.严格地；严厉地；非常恶劣地 | |
参考例句： |
|
|
|
|
48
engraved
|
|
| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
参考例句： |
|
|
|
|
49
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
50
ornamental
|
|
| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
参考例句： |
|
|
|
|
51
appropriation
|
|
| n.拨款，批准支出 | |
参考例句： |
|
|
|
|
52
funereal
|
|
| adj.悲哀的；送葬的 | |
参考例句： |
|
|
|
|
53
immortality
|
|
| n.不死，不朽 | |
参考例句： |
|
|
|
|
54
graveyard
|
|
| n.坟场 | |
参考例句： |
|
|
|
|
55
prospect
|
|
| n.前景，前途；景色，视野 | |
参考例句： |
|
|
|
|
56
dome
|
|
| n.圆屋顶，拱顶 | |
参考例句： |
|
|
|
|
57
wailing
|
|
| v.哭叫，哀号( wail的现在分词 )；沱 | |
参考例句： |
|
|
|
|
58
memorable
|
|
| adj.值得回忆的，难忘的，特别的，显著的 | |
参考例句： |
|
|
|
|
59
aged
|
|
| adj.年老的，陈年的 | |
参考例句： |
|
|
|
|
60
consecrates
|
|
| n.把…奉为神圣，给…祝圣( consecrate的名词复数 )；奉献v.把…奉为神圣，给…祝圣( consecrate的第三人称单数 )；奉献 | |
参考例句： |
|
|
|
|
61
pathos
|
|
| n.哀婉，悲怆 | |
参考例句： |
|
|
|
|
62
corpse
|
|
| n.尸体，死尸 | |
参考例句： |
|
|
|
|
63
perpendicular
|
|
| adj.垂直的，直立的；n.垂直线，垂直的位置 | |
参考例句： |
|
|
|
|
64
subterranean
|
|
| adj.地下的，地表下的 | |
参考例句： |
|
|
|
|
65
excavations
|
|
| n.挖掘( excavation的名词复数 )；开凿；开凿的洞穴（或山路等）；（发掘出来的）古迹 | |
参考例句： |
|
|
|
|
66
doorway
|
|
| n.门口，(喻)入门；门路，途径 | |
参考例句： |
|
|
|
|
67
groove
|
|
| n.沟，槽；凹线，（刻出的）线条，习惯 | |
参考例句： |
|
|
|
|
68
specimens
|
|
| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
参考例句： |
|
|
|
|
69
casually
|
|
| adv.漠不关心地，无动于衷地，不负责任地 | |
参考例句： |
|
|
|
|
70
twilight
|
|
| n.暮光，黄昏；暮年，晚期，衰落时期 | |
参考例句： |
|
|
|
|
71
bazaar
|
|
| n.集市，商店集中区 | |
参考例句： |
|
|
|
|
72
filthy
|
|
| adj.卑劣的；恶劣的，肮脏的 | |
参考例句： |
|
|
|
|
73
foul
|
|
| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
参考例句： |
|
|
|
|
74
mosque
|
|
| n.清真寺 | |
参考例句： |
|
|
|
|
75
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
76
glorified
|
|
| 美其名的，变荣耀的 | |
参考例句： |
|
|
|
|
77
lamentation
|
|
| n.悲叹，哀悼 | |
参考例句： |
|
|
|
|
78
morbidness
|
|
| （精神的）病态 | |
参考例句： |
|
|
|
|
79
robust
|
|
| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
参考例句： |
|
|
|
|
80
speculation
|
|
| n.思索，沉思；猜测；投机 | |
参考例句： |
|
|
|
|
81
nether
|
|
| adj.下部的，下面的；n.阴间；下层社会 | |
参考例句： |
|
|
|
|
82
inevitable
|
|
| adj.不可避免的，必然发生的 | |
参考例句： |
|
|
|
|
83
strings
|
|
| n.弦 | |
参考例句： |
|
|
|
|
84
mules
|
|
| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
参考例句： |
|
|
|
|
85
laden
|
|
| adj.装满了的；充满了的；负了重担的；苦恼的 | |
参考例句： |
|
|
|
|
86
coffins
|
|
| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
参考例句： |
|
|
|
|
87
corpses
|
|
| n.死尸，尸体( corpse的名词复数 ) | |
参考例句： |
|
|
|
|
88
thither
|
|
| adv.向那里；adj.在那边的，对岸的 | |
参考例句： |
|
|
|
|
89
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
90
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
91
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
92
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
93
patriotic
|
|
| adj.爱国的，有爱国心的 | |
参考例句： |
|
|
|
|
94
loyalty
|
|
| n.忠诚，忠心 | |
参考例句： |
|
|
|
|
95
shroud
|
|
| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
参考例句： |
|
|
|
|
96
illuminated
|
|
| adj.被照明的；受启迪的 | |
参考例句： |
|
|
|
|
97
fascination
|
|
| n.令人着迷的事物，魅力，迷恋 | |
参考例句： |
|
|
|
|
98
inferno
|
|
| n.火海；地狱般的场所 | |
参考例句： |
|
|
|
|
99
gunpowder
|
|
| n.火药 | |
参考例句： |
|
|
|
|
100
bracelets
|
|
| n.手镯，臂镯( bracelet的名词复数 ) | |
参考例句： |
|
|
|
|
101
earrings
|
|
| n.耳环( earring的名词复数 )；耳坠子 | |
参考例句： |
|
|
|
|
102
skull
|
|
| n.头骨；颅骨 | |
参考例句： |
|
|
|
|
103
urns
|
|
| n.壶( urn的名词复数 )；瓮；缸；骨灰瓮 | |
参考例句： |
|
|
|
|
104
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
105
indifference
|
|
| n.不感兴趣，不关心，冷淡，不在乎 | |
参考例句： |
|
|
|
|
106
bidder
|
|
| n.(拍卖时的)出价人，报价人，投标人 | |
参考例句： |
|
|
|
|
107
irreverence
|
|
| n.不尊敬 | |
参考例句： |
|
|
|
|
108
grotesqueness
|
|
参考例句： |
|
|
|
|
|
109
trotted
|
|
| 小跑，急走( trot的过去分词 )； 匆匆忙忙地走 | |
参考例句： |
|
|
|
|
110
crimson
|
|
| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
参考例句： |
|
|
|
|
111
pall
|
|
| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
参考例句： |
|
|
|
|
112
subjective
|
|
| a.主观(上)的，个人的 | |
参考例句： |
|
|
|
|
113
cartridges
|
|
| 子弹( cartridge的名词复数 )； （打印机的）墨盒； 录音带盒； （唱机的）唱头 | |
参考例句： |
|
|
|
|
114
malaria
|
|
| n.疟疾 | |
参考例句： |
|
|
|
|
115
recurrence
|
|
| n.复发，反复，重现 | |
参考例句： |
|
|
|
|
116
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
参考例句： |
|
|
|
|
117
literally
|
|
| adv.照字面意义，逐字地；确实 | |
参考例句： |
|
|
|
|
118
dread
|
|
| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
参考例句： |
|
|
|
|
119
exertions
|
|
| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
参考例句： |
|
|
|
|
120
submission
|
|
| n.服从，投降；温顺，谦虚；提出 | |
参考例句： |
|
|
|
|
121
covenant
|
|
| n.盟约，契约；v.订盟约 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |