THE story returns to the Egyptian. We left Arbaces upon the shores of the noonday sea, after he had parted from Glaucus and his companion. As he approached to the more crowded part of the bay, he paused and gazed upon that animated1 scene with folded arms, and a bitter smile upon his dark features.
'Gulls2, dupes, fools, that ye are!' muttered he to himself; 'whether business or pleasure, trade or religion, be your pursuit, you are equally cheated by the passions that ye should rule! How I could loathe3 you, if I did not hate—yes, hate! Greek or Roman, it is from us, from the dark lore4 of Egypt, that ye have stolen the fire that gives you souls. Your knowledge—your poesy—your laws—your arts—your barbarous mastery of war (all how tame and mutilated, when compared with the vast original!)—ye have filched5, as a slave filches6 the fragments of the feast, from us! And now, ye mimics8 of a mimic7!—Romans, forsooth! the mushroom herd9 of robbers! ye are our masters! the pyramids look down no more on the race of Rameses—the eagle cowers10 over the serpent of the Nile. Our masters—no, not mine. My soul, by the power of its wisdom, controls and chains you, though the fetters11 are unseen. So long as craft can master force, so long as religion has a cave from which oracles12 can dupe mankind, the wise hold an empire over earth. Even from your vices14 Arbaces distills his pleasures—pleasures unprofaned by vulgar eyes—pleasures vast, wealthy, inexhaustible, of which your enervate16 minds, in their unimaginative sensuality, cannot conceive or dream! Plod17 on, plod on, fools of ambition and of avarice18! your petty thirst for fasces and quaestorships, and all the mummery of servile power, provokes my laughter and my scorn. My power can extend wherever man believes. I ride over the souls that the purple veils. Thebes may fall, Egypt be a name; the world itself furnishes the subjects of Arbaces.'
Thus saying, the Egyptian moved slowly on; and, entering the town, his tall figure towered above the crowded throng19 of the forum20, and swept towards the small but graceful21 temple consecrated22 to Isis.
That edifice23 was then but of recent erection; the ancient temple had been thrown down in the earthquake sixteen years before, and the new building had become as much in vogue24 with the versatile25 Pompeians as a new church or a new preacher may be with us. The oracles of the goddess at Pompeii were indeed remarkable26, not more for the mysterious language in which they were clothed, than for the credit which was attached to their mandates27 and predictions. If they were not dictated28 by a divinity, they were framed at least by a profound knowledge of mankind; they applied29 themselves exactly to the circumstances of individuals, and made a notable contrast to the vague and loose generalities of their rival temples. As Arbaces now arrived at the rails which separated the profane15 from the sacred place, a crowd, composed of all classes, but especially of the commercial, collected, breathless and reverential, before the many altars which rose in the open court. In the walls of the cella, elevated on seven steps of Parian marble, various statues stood in niches30, and those walls were ornamented31 with the pomegranate consecrated to Isis. An oblong pedestal occupied the interior building, on which stood two statues, one of Isis, and its companion represented the silent and mystic Orus. But the building contained many other deities32 to grace the court of the Egyptian deity33: her kindred and many-titled Bacchus, and the Cyprian Venus, a Grecian disguise for herself, rising from her bath, and the dog-headed Anubis, and the ox Apis, and various Egyptian idols34 of uncouth35 form and unknown appellations36.
But we must not suppose that among the cities of Magna Graecia, Isis was worshipped with those forms and ceremonies which were of right her own. The mongrel and modern nations of the South, with a mingled37 arrogance38 and ignorance, confounded the worships of all climes and ages. And the profound mysteries of the Nile were degraded by a hundred meretricious39 and frivolous40 admixtures from the creeds41 of Cephisus and of Tibur. The temple of Isis in Pompeii was served by Roman and Greek priests, ignorant alike of the language and the customs of her ancient votaries43; and the descendant of the dread44 Egyptian kings, beneath the appearance of reverential awe45, secretly laughed to scorn the puny46 mummeries which imitated the solemn and typical worship of his burning clime.
Ranged now on either side the steps was the sacrificial crowd, arrayed in white garments, while at the summit stood two of the inferior priests, the one holding a palm branch, the other a slender sheaf of corn. In the narrow passage in front thronged48 the bystanders.
'And what,' whispered Arbaces to one of the bystanders, who was a merchant engaged in the Alexandrian trade, which trade had probably first introduced in Pompeii the worship of the Egyptian goddess—'what occasion now assembles you before the altars of the venerable Isis? It seems, by the white robes of the group before me, that a sacrifice is to be rendered; and by the assembly of the priests, that ye are prepared for some oracle13. To what question is it to vouchsafe49 a reply?'
'We are merchants,' replied the bystander (who was no other than Diomed) in the same voice, 'who seek to know the fate of our vessels50, which sail for Alexandria to-morrow. We are about to offer up a sacrifice and implore51 an answer from the goddess. I am not one of those who have petitioned the priest to sacrifice, as you may see by my dress, but I have some interest in the success of the fleet—by Jupiter! yes. I have a pretty trade, else how could I live in these hard times?
The Egyptian replied gravely—'That though Isis was properly the goddess of agriculture, she was no less the patron of commerce.' Then turning his head towards the east, Arbaces seemed absorbed in silent prayer.
And now in the centre of the steps appeared a priest robed in white from head to foot, the veil parting over the crown; two new priests relieved those hitherto stationed at either corner, being naked half-way down to the breast, and covered, for the rest, in white and loose robes. At the same time, seated at the bottom of the steps, a priest commenced a solemn air upon a long wind-instrument of music. Half-way down the steps stood another flamen, holding in one hand the votive wreath, in the other a white wand; while, adding to the picturesque52 scene of that eastern ceremony, the stately ibis (bird sacred to the Egyptian worship) looked mutely down from the wall upon the rite53, or stalked beside the altar at the base of the steps.
At that altar now stood the sacrificial flamen.
The countenance54 of Arbaces seemed to lose all its rigid55 calm while the aruspices inspected the entrails, and to be intent in pious56 anxiety—to rejoice and brighten as the signs were declared favorable, and the fire began bright and clearly to consume the sacred portion of the victim amidst odorous of myrrh and frankincense. It was then that a dead silence fell over the whispering crowd, and the priests gathering57 round the cella, another priest, naked save by a cincture round the middle, rushed forward, and dancing with wild gestures, implored58 an answer from the goddess. He ceased at last in exhaustion59, and a low murmuring noise was heard within the body of the statue: thrice the head moved, and the lips parted, and then a hollow voice uttered these mystic words:
There are waves like chargers that meet and glow,
On the brow of the future the dangers lour,
But blest are your barks in the fearful hour.
The voice ceased—the crowd breathed more freely—the merchants looked at each other. 'Nothing can be more plain,' murmured Diomed; 'there is to be a storm at sea, as there very often is at the beginning of autumn, but our vessels are to be saved. O beneficent Isis!'
'Lauded61 eternally be the goddess!' said the merchants: 'what can be less equivocal than her prediction?'
Raising one hand in sign of silence to the people, for the rites63 of Isis enjoined64 what to the lively Pompeians was an impossible suspense65 from the use of the vocal62 organs, the chief priest poured his libation on the altar, and after a short concluding prayer the ceremony was over, and the congregation dismissed. Still, however, as the crowd dispersed66 themselves here and there, the Egyptian lingered by the railing, and when the space became tolerably cleared, one of the priests, approaching it, saluted67 him with great appearance of friendly familiarity.
The countenance of the priest was remarkably68 unprepossessing—his shaven skull69 was so low and narrow in the front as nearly to approach to the conformation of that of an African savage70, save only towards the temples, where, in that organ styled acquisitiveness by the pupils of a science modern in name, but best practically known (as their sculpture teaches us) amongst the ancients, two huge and almost preternatural protuberances yet more distorted the unshapely head—around the brows the skin was puckered71 into a web of deep and intricate wrinkles—the eyes, dark and small, rolled in a muddy and yellow orbit—the nose, short yet coarse, was distended72 at the nostrils73 like a satyr's—and the thick but pallid74 lips, the high cheek-bones, the livid and motley hues75 that struggled through the parchment skin, completed a countenance which none could behold76 without repugnance77, and few without terror and distrust: whatever the wishes of the mind, the animal frame was well fitted to execute them; the wiry muscles of the throat, the broad chest, the nervous hands and lean gaunt arms, which were bared above the elbow, betokened78 a form capable alike of great active exertion79 and passive endurance.
'Calenus,' said the Egyptian to this fascinating flamen, 'you have improved the voice of the statue much by attending to my suggestion; and your verses are excellent. Always prophesy80 good fortune, unless there is an absolute impossibility of its fulfilment.'
'Besides,' added Calenus, 'if the storm does come, and if it does overwhelm the accursed ships, have we not prophesied81 it? and are the barks not blest to be at rest?—for rest prays the mariner82 in the AEgean sea, or at least so says Horace—can the mariner be more at rest in the sea than when he is at the bottom of it?'
'Right, my Calenus; I wish Apaecides would take a lesson from your wisdom. But I desire to confer with you relative to him and to other matters: you can admit me into one of your less sacred apartments?'
'Assuredly,' replied the priest, leading the way to one of the small chambers83 which surrounded the open gate. Here they seated themselves before a small table spread with dishes containing fruit and eggs, and various cold meats, with vases of excellent wine, of which while the companions partook, a curtain, drawn84 across the entrance opening to the court, concealed85 them from view, but admonished86 them by the thinness of the partition to speak low, or to speak no secrets: they chose the former alternative.
'Thou knowest,' said Arbaces, in a voice that scarcely stirred the air, so soft and inward was its sound, 'that it has ever been my maxim87 to attach myself to the young. From their flexile and unformed minds I can carve out my fittest tools. I weave—I warp—I mould them at my will. Of the men I make merely followers88 or servants; of the women...'
'Mistresses,' said Calenus, as a livid grin distorted his ungainly features.
'Yes, I do not disguise it: woman is the main object, the great appetite, of my soul. As you feed the victim for the slaughter89, I love to rear the votaries of my pleasure. I love to train, to ripen90 their minds—to unfold the sweet blossom of their hidden passions, in order to prepare the fruit to my taste. I loathe your ready-made and ripened91 courtesans; it is in the soft and unconscious progress of innocence92 to desire that I find the true charm of love; it is thus that I defy satiety93; and by contemplating94 the freshness of others, I sustain the freshness of my own sensations. From the young hearts of my victims I draw the ingredients of the caldron in which I re-youth myself. But enough of this: to the subject before us. You know, then, that in Neapolis some time since I encountered Ione and Apaecides, brother and sister, the children of Athenians who had settled at Neapolis. The death of their parents, who knew and esteemed95 me, constituted me their guardian96. I was not unmindful of the trust. The youth, docile97 and mild, yielded readily to the impression I sought to stamp upon him. Next to woman, I love the old recollections of my ancestral land; I love to keep alive—to propagate on distant shores (which her colonies perchance yet people) her dark and mystic creeds. It may be, that it pleases me to delude98 mankind, while I thus serve the deities. To Apaecides I taught the solemn faith of Isis. I unfolded to him something of those sublime99 allegories which are couched beneath her worship. I excited in a soul peculiarly alive to religious fervor100 that enthusiasm which imagination begets101 on faith. I have placed him amongst you: he is one of you.'
'He is so,' said Calenus: 'but in thus stimulating102 his faith, you have robbed him of wisdom. He is horror-struck that he is no longer duped: our sage47 delusions104, our speaking statues and secret staircases dismay and revolt him; he pines; he wastes away; he mutters to himself; he refuses to share our ceremonies. He has been known to frequent the company of men suspected of adherence105 to that new and atheistical106 creed42 which denies all our gods, and terms our oracles the inspirations of that malevolent107 spirit of which eastern tradition speaks. Our oracles—alas! we know well whose inspirations they are!'
'This is what I feared,' said Arbaces, musingly108, 'from various reproaches he made me when I last saw him. Of late he hath shunned109 my steps. I must find him: I must continue my lessons: I must lead him into the adytum of Wisdom. I must teach him that there are two stages of sanctity—the first, FAITH—the next, DELUSION103; the one for the vulgar, the second for the sage.'
'I never passed through the first, I said Calenus; 'nor you either, I think, my Arbaces.'
'You err,' replied the Egyptian, gravely. 'I believe at this day (not indeed that which I teach, but that which I teach not). Nature has a sanctity against which I cannot (nor would I) steel conviction. I believe in mine own knowledge, and that has revealed to me—but no matter. Now to earthlier and more inviting110 themes. If I thus fulfilled my object with Apaecides, what was my design for Ione? Thou knowest already I intend her for my queen—my bride—my heart's Isis. Never till I saw her knew I all the love of which my nature is capable.'
'I hear from a thousand lips that she is a second Helen,' said Calenus; and he smacked111 his own lips, but whether at the wine or at the notion it is not easy to decide.
'Yes, she has a beauty that Greece itself never excelled,' resumed Arbaces. 'But that is not all: she has a soul worthy112 to match with mine. She has a genius beyond that of woman—keen—dazzling—bold. Poetry flows spontaneous to her lips: utter but a truth, and, however intricate and profound, her mind seizes and commands it. Her imagination and her reason are not at war with each other; they harmonize and direct her course as the winds and the waves direct some lofty bark. With this she unites a daring independence of thought; she can stand alone in the world; she can be brave as she is gentle; this is the nature I have sought all my life in woman, and never found till now. Ione must be mine! In her I have a double passion; I wish to enjoy a beauty of spirit as of form.'
'She is not yours yet, then?' said the priest.
'No; she loves me—but as a friend—she loves me with her mind only. She fancies in me the paltry113 virtues114 which I have only the profounder virtue115 to disdain117. But you must pursue with me her history. The brother and sister were young and rich: Ione is proud and ambitious—proud of her genius—the magic of her poetry—the charm of her conversation. When her brother left me, and entered your temple, in order to be near him she removed also to Pompeii. She has suffered her talents to be known. She summons crowds to her feasts; her voice enchants118 them; her poetry subdues119. She delights in being thought the successor of Erinna.'
'Or of Sappho?'
'But Sappho without love! I encouraged her in this boldness of career—in this indulgence of vanity and of pleasure. I loved to steep her amidst the dissipations and luxury of this abandoned city. Mark me, Calenus! I desired to enervate her mind!—it has been too pure to receive yet the breath which I wish not to pass, but burningly to eat into, the mirror. I wished her to be surrounded by lovers, hollow, vain, and frivolous (lovers that her nature must despise), in order to feel the want of love. Then, in those soft intervals120 of lassitude that succeed to excitement—I can weave my spells—excite her interest—attract her passions—possess myself of her heart. For it is not the young, nor the beautiful, nor the gay, that should fascinate Ione; her imagination must be won, and the life of Arbaces has been one scene of triumph over the imaginations of his kind.'
'And hast thou no fear, then, of thy rivals? The gallants of Italy are skilled in the art to please.'
'None! Her Greek soul despises the barbarian121 Romans, and would scorn itself if it admitted a thought of love for one of that upstart race.'
'But thou art an Egyptian, not a Greek!'
'Egypt,' replied Arbaces, 'is the mother of Athens. Her tutelary122 Minerva is our deity; and her founder116, Cecrops, was the fugitive123 of Egyptian Sais. This have I already taught to her; and in my blood she venerates124 the eldest125 dynasties of earth. But yet I will own that of late some uneasy suspicions have crossed my mind. She is more silent than she used to be; she loves melancholy126 and subduing127 music; she sighs without an outward cause. This may be the beginning of love—it may be the want of love. In either case it is time for me to begin my operations on her fancies and her heart: in the one case, to divert the source of love to me; in the other, in me to awaken128 it. It is for this that I have sought you.'
'And how can I assist you?'
'I am about to invite her to a feast in my house: I wish to dazzle—to bewilder—to inflame129 her senses. Our arts—the arts by which Egypt trained her young novitiates—must be employed; and, under veil of the mysteries of religion, I will open to her the secrets of love.'
'Ah! now I understand:—one of those voluptuous130 banquets that, despite our dull vows131 of mortified132 coldness, we, the priests of Isis, have shared at thy house.'
'No, no! Thinkest thou her chaste133 eyes are ripe for such scenes? No; but first we must ensnare the brother—an easier task. Listen to me, while I give you my instructions.'
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收听单词发音
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1
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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gulls
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| n.鸥( gull的名词复数 )v.欺骗某人( gull的第三人称单数 ) | |
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loathe
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| v.厌恶，嫌恶 | |
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lore
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| n.传说；学问，经验，知识 | |
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filched
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| v.偷（尤指小的或不贵重的物品）( filch的过去式和过去分词 ) | |
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filches
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| v.偷（尤指小的或不贵重的物品）( filch的第三人称单数 ) | |
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mimic
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| v.模仿，戏弄；n.模仿他人言行的人 | |
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mimics
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| n.模仿名人言行的娱乐演员，滑稽剧演员( mimic的名词复数 )；善于模仿的人或物v.（尤指为了逗乐而）模仿( mimic的第三人称单数 )；酷似 | |
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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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cowers
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| v.畏缩，抖缩( cower的第三人称单数 ) | |
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fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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oracle
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| n.神谕，神谕处，预言 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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enervate
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| v.使虚弱，使无力 | |
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plod
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| v.沉重缓慢地走，孜孜地工作 | |
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avarice
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| n.贪婪；贪心 | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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forum
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| n.论坛，讨论会 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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Vogue
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| n.时髦，时尚；adj.流行的 | |
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versatile
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| adj.通用的，万用的；多才多艺的，多方面的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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mandates
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| 托管（mandate的第三人称单数形式） | |
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dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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applied
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| adj.应用的；v.应用，适用 | |
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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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ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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uncouth
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| adj.无教养的，粗鲁的 | |
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appellations
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| n.名称，称号( appellation的名词复数 ) | |
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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arrogance
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| n.傲慢，自大 | |
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meretricious
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| adj.华而不实的，俗艳的 | |
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frivolous
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| adj.轻薄的；轻率的 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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creed
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| n.信条；信念，纲领 | |
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votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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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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puny
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| adj.微不足道的，弱小的 | |
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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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thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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vouchsafe
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| v.惠予，准许 | |
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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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51
implore
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| vt.乞求，恳求，哀求 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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rite
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| n.典礼，惯例，习俗 | |
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54
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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55
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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56
pious
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| adj.虔诚的；道貌岸然的 | |
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57
gathering
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| n.集会，聚会，聚集 | |
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58
implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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59
exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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60
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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61
lauded
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| v.称赞，赞美( laud的过去式和过去分词 ) | |
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62
vocal
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| adj.直言不讳的；嗓音的；n.[pl.]声乐节目 | |
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63
rites
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| 仪式，典礼( rite的名词复数 ) | |
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64
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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65
suspense
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| n.（对可能发生的事）紧张感，担心，挂虑 | |
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66
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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67
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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68
remarkably
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| ad.不同寻常地，相当地 | |
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69
skull
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| n.头骨；颅骨 | |
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70
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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71
puckered
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| v.（使某物）起褶子或皱纹( pucker的过去式和过去分词 ) | |
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distended
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| v.（使）膨胀，肿胀( distend的过去式和过去分词 ) | |
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73
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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74
pallid
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| adj.苍白的，呆板的 | |
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75
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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76
behold
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| v.看，注视，看到 | |
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77
repugnance
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| n.嫌恶 | |
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78
betokened
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| v.预示，表示( betoken的过去式和过去分词 ) | |
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79
exertion
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| n.尽力，努力 | |
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80
prophesy
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| v.预言；预示 | |
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81
prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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82
mariner
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| n.水手号不载人航天探测器，海员，航海者 | |
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83
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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84
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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85
concealed
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| a.隐藏的，隐蔽的 | |
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86
admonished
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| v.劝告( admonish的过去式和过去分词 )；训诫；（温和地）责备；轻责 | |
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87
maxim
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| n.格言，箴言 | |
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88
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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89
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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90
ripen
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| vt.使成熟；vi.成熟 | |
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91
ripened
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| v.成熟，使熟( ripen的过去式和过去分词 ) | |
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innocence
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| n.无罪；天真；无害 | |
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satiety
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| n.饱和；(市场的)充分供应 | |
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contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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96
guardian
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| n.监护人；守卫者，保护者 | |
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docile
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| adj.驯服的，易控制的，容易教的 | |
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98
delude
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| vt.欺骗；哄骗 | |
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99
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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100
fervor
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| n.热诚；热心；炽热 | |
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101
begets
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| v.为…之生父( beget的第三人称单数 )；产生，引起 | |
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102
stimulating
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| adj.有启发性的，能激发人思考的 | |
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103
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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104
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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105
adherence
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| n.信奉，依附，坚持，固着 | |
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106
atheistical
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| adj.无神论（者）的 | |
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107
malevolent
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| adj.有恶意的，恶毒的 | |
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108
musingly
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| adv.沉思地，冥想地 | |
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109
shunned
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| v.避开，回避，避免( shun的过去式和过去分词 ) | |
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110
inviting
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| adj.诱人的，引人注目的 | |
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111
smacked
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| 拍，打，掴( smack的过去式和过去分词 ) | |
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112
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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113
paltry
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| adj.无价值的，微不足道的 | |
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114
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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115
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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116
Founder
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| n.创始者，缔造者 | |
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117
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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118
enchants
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| 使欣喜，使心醉( enchant的第三人称单数 )； 用魔法迷惑 | |
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119
subdues
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| 征服( subdue的第三人称单数 )； 克制； 制服 | |
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120
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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121
barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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122
tutelary
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| adj.保护的；守护的 | |
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123
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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124
venerates
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| 敬重（某人或某事物），崇敬( venerate的第三人称单数 ) | |
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125
eldest
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| adj.最年长的，最年老的 | |
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126
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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127
subduing
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| 征服( subdue的现在分词 )； 克制； 制服； 色变暗 | |
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128
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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129
inflame
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| v.使燃烧；使极度激动；使发炎 | |
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130
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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131
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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132
mortified
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| v.使受辱( mortify的过去式和过去分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
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133
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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