This walk now, as the noonday sun shone perpendicularly17 through the chequered leaves, was entirely18 deserted19; at least no other forms than those of Olinthus and the priest infringed20 upon the solitude21. They sat themselves on one of the benches, placed at intervals22 between the trees, and facing the faint breeze that came languidly from the river, whose waves danced and sparkled before them—a singular and contrasted pair; the believer in the latest—the priest of the most ancient—worship of the world!
'Since thou leftst me so abruptly,' said Olinthus, 'hast thou been happy? has thy heart found contentment under these priestly robes? hast thou, still yearning24 for the voice of God, heard it whisper comfort to thee from the oracles25 of Isis? That sigh, that averted26 countenance27, give me the answer my soul predicted.'
'Alas28!' answered Apaecides, sadly, 'thou seest before thee a wretched and distracted man! From my childhood upward I have idolized the dreams of virtue29! I have envied the holiness of men who, in caves and lonely temples, have been admitted to the companionship of beings above the world; my days have been consumed with feverish30 and vague desires; my nights with mocking but solemn visions. Seduced31 by the mystic prophecies of an impostor, I have indued these robes;—my nature (I confess it to thee frankly)—my nature has revolted at what I have seen and been doomed33 to share in! Searching after truth, I have become but the minister of falsehoods. On the evening in which we last met, I was buoyed34 by hopes created by that same impostor, whom I ought already to have better known. I have—no matter—no matter! suffice it, I have added perjury35 and sin to rashness and to sorrow. The veil is now rent for ever from my eyes; I behold36 a villain37 where I obeyed a demigod; the earth darkens in my sight; I am in the deepest abyss of gloom; I know not if there be gods above; if we are the things of chance; if beyond the bounded and melancholy38 present there is annihilation or an hereafter—tell me, then, thy faith; solve me these doubts, if thou hast indeed the power!'
'I do not marvel,' answered the Nazarene, 'that thou hast thus erred39, or that thou art thus sceptic. Eighty years ago there was no assurance to man of God, or of a certain and definite future beyond the grave. New laws are declared to him who has ears—a heaven, a true Olympus, is revealed to him who has eyes—heed then, and listen.'
And with all the earnestness of a man believing ardently40 himself, and zealous41 to convert, the Nazarene poured forth42 to Apaecides the assurances of Scriptural promise. He spoke43 first of the sufferings and miracles of Christ—he wept as he spoke: he turned next to the glories of the Saviour's Ascension—to the clear predictions of Revelation. He described that pure and unsensual heaven destined44 to the virtuous—those fires and torments46 that were the doom32 of guilt47.
The doubts which spring up to the mind of later reasoners, in the immensity of the sacrifice of God to man, were not such as would occur to an early heathen. He had been accustomed to believe that the gods had lived upon earth, and taken upon themselves the forms of men; had shared in human passions, in human labours, and in human misfortunes. What was the travail48 of his own Alcmena's son, whose altars now smoked with the incense49 of countless cities, but a toil50 for the human race? Had not the great Dorian Apollo expiated51 a mystic sin by descending52 to the grave? Those who were the deities54 of heaven had been the lawgivers or benefactors55 on earth, and gratitude56 had led to worship. It seemed therefore, to the heathen, a doctrine57 neither new nor strange, that Christ had been sent from heaven, that an immortal58 had indued mortality, and tasted the bitterness of death. And the end for which He thus toiled59 and thus suffered—how far more glorious did it seem to Apaecides than that for which the deities of old had visited the nether60 world, and passed through the gates of death! Was it not worthy61 of a God to, descend53 to these dim valleys, in order to clear up the clouds gathered over the dark mount beyond—to satisfy the doubts of sages63—to convert speculation64 into certainty—by example to point out the rules of life—by revelation to solve the enigma65 of the grave—and to prove that the soul did not yearn23 in vain when it dreamed of an immortality66? In this last was the great argument of those lowly men destined to convert the earth. As nothing is more flattering to the pride and the hopes of man than the belief in a future state, so nothing could be more vague and confused than the notions of the heathen sages upon that mystic subject. Apaecides had already learned that the faith of the philosophers was not that of the herd67; that if they secretly professed68 a creed69 in some diviner power, it was not the creed which they thought it wise to impart to the community. He had already learned, that even the priest ridiculed70 what he preached to the people—that the notions of the few and the many were never united. But, in this new faith, it seemed to him that philosopher, priest, and people, the expounders of the religion and its followers72, were alike accordant: they did not speculate and debate upon immortality, they spoke of as a thing certain and assured; the magnificence of the promise dazzled him—its consolations73 soothed74. For the Christian75 faith made its early converts among sinners! many of its fathers and its martyrs76 were those who had felt the bitterness of vice77, and who were therefore no longer tempted78 by its false aspect from the paths of an austere79 and uncompromising virtue. All the assurances of this healing faith invited to repentance—they were peculiarly adapted to the bruised80 and sore of spirit! the very remorse81 which Apaecides felt for his late excesses, made him incline to one who found holiness in that remorse, and who whispered of the joy in heaven over one sinner that repenteth.
There seemed to Apaecides, so naturally pure of heart, something ineffably82 generous and benign83 in that spirit of conversation which animated84 Olinthus—a spirit that found its own bliss85 in the happiness of others—that sought in its wide sociality to make companions for eternity86. He was touched, softened87, and subdued88. He was not in that mood which can bear to be left alone; curiosity, too, mingled90 with his purer stimulants—he was anxious to see those rites91 of which so many dark and contradictory92 rumours93 were afloat. He paused a moment, looked over his garb94, thought of Arbaces, shuddered95 with horror, lifted his eyes to the broad brow of the Nazarene, intent, anxious, watchful—but for his benefits, for his salvation96! He drew his cloak round him, so as wholly to conceal97 his robes, and said, 'Lead on, I follow thee.'
Olinthus pressed his hand joyfully98, and then descending to the river side, hailed one of the boats that plyed there constantly; they entered it; an awning99 overhead, while it sheltered them from the sun, screened also their persons from observation: they rapidly skimmed the wave. From one of the boats that passed them floated a soft music, and its prow100 was decorated with flowers—it was gliding101 towards the sea.
'So,' said Olinthus, sadly, 'unconscious and mirthful in their delusions102, sail the votaries103 of luxury into the great ocean of storm and shipwreck104! we pass them, silent and unnoticed, to gain the land.'
Apaecides, lifting his eyes, caught through the aperture105 in the awning a glimpse of the face of one of the inmates106 of that gay bark—it was the face of Ione. The lovers were embarked107 on the excursion at which we have been made present. The priest sighed, and once more sunk back upon his seat. They reached the shore where, in the suburbs, an alley62 of small and mean houses stretched towards the bank; they dismissed the boat, landed, and Olinthus, preceding the priest, threaded the labyrinth108 of lanes, and arrived at last at the closed door of a habitation somewhat larger than its neighbors. He knocked thrice—the door was opened and closed again, as Apaecides followed his guide across the threshold.
They passed a deserted atrium, and gained an inner chamber109 of moderate size, which, when the door was closed, received its only light from a small window cut over the door itself. But, halting at the threshold of this chamber, and knocking at the door, Olinthus said, 'Peace be with you!' A voice from within returned, 'Peace with whom?' 'The Faithful!' answered Olinthus, and the door opened; twelve or fourteen persons were sitting in a semicircle, silent, and seemingly absorbed in thought, and opposite to a crucifix rudely carved in wood.
They lifted up their eyes when Olinthus entered, without speaking; the Nazarene himself, before he accosted110 them, knelt suddenly down, and by his moving lips, and his eyes fixed111 steadfastly112 on the crucifix, Apaecides saw that he prayed inly. This rite6 performed, Olinthus turned to the congregation—'Men and brethren,' said he, 'start not to behold amongst you a priest of Isis; he hath sojourned with the blind, but the Spirit hath fallen on him—he desires to see, to hear, and to understand.'
'Let him,' said one of the assembly; and Apaecides beheld113 in the speaker a man still younger than himself, of a countenance equally worn and pallid114, of an eye which equally spoke of the restless and fiery115 operations of a working mind.
'Let him,' repeated a second voice, and he who thus spoke was in the prime of manhood; his bronzed skin and Asiatic features bespoke116 him a son of Syria—he had been a robber in his youth.
'Let him,' said a third voice; and the priest, again turning to regard the speaker, saw an old man with a long grey beard, whom he recognized as a slave to the wealthy Diomed.
'Let him,' repeated simultaneously117 the rest—men who, with two exceptions, were evidently of the inferior ranks. In these exceptions, Apaecides noted118 an officer of the guard, and an Alexandrian merchant.
'We do not,' recommenced Olinthus—'we do not bind119 you to secrecy120; we impose on you no oaths (as some of our weaker brethren would do) not to betray us. It is true, indeed, that there is no absolute law against us; but the multitude, more savage121 than their rulers, thirst for our lives. So, my friends, when Pilate would have hesitated, it was the people who shouted "Christ to the cross!" But we bind you not to our safety—no! Betray us to the crowd—impeach, calumniate122, malign123 us if you will—we are above death, we should walk cheerfully to the den4 of the lion, or the rack of the torturer—we can trample124 down the darkness of the grave, and what is death to a criminal is eternity to the Christian.'
'Thou comest amongst us as an examiner, mayest thou remain a convert! Our religion? you behold it! Yon cross our sole image, yon scroll126 the mysteries of our Caere and Eleusis! Our morality? it is in our lives!—sinners we all have been; who now can accuse us of a crime? we have baptized ourselves from the past. Think not that this is of us, it is of God. Approach, Medon,' beckoning127 to the old slave who had spoken third for the admission of Apaecides, 'thou art the sole man amongst us who is not free. But in heaven, the last shall be first: so with us. Unfold your scroll, read and explain.'
Useless would it be for us to accompany the lecture of Medon, or the comments of the congregation. Familiar now are those doctrines128, then strange and new. Eighteen centuries have left us little to expound71 upon the lore129 of Scripture130 or the life of Christ. To us, too, there would seem little congenial in the doubts that occurred to a heathen priest, and little learned in the answers they receive from men uneducated, rude, and simple, possessing only the knowledge that they were greater than they seemed.
There was one thing that greatly touched the Neapolitan: when the lecture was concluded, they heard a very gentle knock at the door; the password was given, and replied to; the door opened, and two young children, the eldest131 of whom might have told its seventh year, entered timidly; they were the children of the master of the house, that dark and hardy132 Syrian, whose youth had been spent in pillage133 and bloodshed. The eldest of the congregation (it was that old slave) opened to them his arms; they fled to the shelter—they crept to his breast—and his hard features smiled as he caressed134 them. And then these bold and fervent135 men, nursed in vicissitude136, beaten by the rough winds of life—men of mailed and impervious137 fortitude138, ready to affront139 a world, prepared for torment45 and armed for death—men, who presented all imaginable contrast to the weak nerves, the light hearts, the tender fragility of childhood, crowded round the infants, smoothing their rugged140 brows and composing their bearded lips to kindly141 and fostering smiles: and then the old man opened the scroll and he taught the infants to repeat after him that beautiful prayer which we still dedicate to the Lord, and still teach to our children; and then he told them, in simple phrase, of God's love to the young, and how not a sparrow falls but His eye sees it. This lovely custom of infant initiation142 was long cherished by the early Church, in memory of the words which said, 'Suffer little children to come unto me, and forbid them not'; and was perhaps the origin of the superstitious143 calumny144 which ascribed to the Nazarenes the crime which the Nazarenes, when victorious145, attributed to the Jew, viz. the decoying children to hideous146 rites, at which they were secretly immolated147.
And the stern paternal148 penitent149 seemed to feel in the innocence150 of his children a return into early life—life ere yet it sinned: he followed the motion of their young lips with an earnest gaze; he smiled as they repeated, with hushed and reverent151 looks, the holy words: and when the lesson was done, and they ran, released, and gladly to his knee, he clasped them to his breast, kissed them again and again, and tears flowed fast down his cheek—tears, of which it would have been impossible to trace the source, so mingled they were with joy and sorrow, penitence152 and hope—remorse for himself and love for them!
Something, I say, there was in this scene which peculiarly affected153 Apaecides; and, in truth, it is difficult to conceive a ceremony more appropriate to the religion of benevolence154, more appealing to the household and everyday affections, striking a more sensitive chord in the human breast.
It was at this time that an inner door opened gently, and a very old man entered the chamber, leaning on a staff. At his presence, the whole congregation rose; there was an expression of deep, affectionate respect upon every countenance; and Apaecides, gazing on his countenance, felt attracted towards him by an irresistible155 sympathy. No man ever looked upon that face without love; for there had dwelt the smile of the Deity156, the incarnation of divinest love—and the glory of the smile had never passed away.
'My children, God be with you!' said the old man, stretching his arms; and as he spoke the infants ran to his knee. He sat down, and they nestled fondly to his bosom157. It was beautiful to see that mingling158 of the extremes of life—the rivers gushing159 from their early source—the majestic160 stream gliding to the ocean of eternity! As the light of declining day seems to mingle89 earth and heaven, making the outline of each scarce visible, and blending the harsh mountain-tops with the sky, even so did the smile of that benign old age appear to hallow the aspect of those around, to blend together the strong distinctions of varying years, and to diffuse161 over infancy162 and manhood the light of that heaven into which it must so soon vanish and be lost.
'Father,' said Olinthus, 'thou on whose form the miracle of the Redeemer worked; thou who wert snatched from the grave to become the living witness of His mercy and His power; behold! a stranger in our meeting—a new lamb gathered to the fold!'
'Let me bless him,' said the old man: the throng163 gave way. Apaecides approached him as by an instinct: he fell on his knees before him—the old man laid his hand on the priest's head, and blessed him, but not aloud. As his lips moved, his eyes were upturned, and tears—those tears that good men only shed in the hope of happiness to another—flowed fast down his cheeks.
The children were on either side of the convert; his heart was theirs—he had become as one of them—to enter into the kingdom of Heaven.
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1
gaily
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| adv.欢乐地，高兴地 | |
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countless
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| adj.无数的，多得不计其数的 | |
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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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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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vista
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| n.远景，深景，展望，回想 | |
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rite
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| n.典礼，惯例，习俗 | |
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meditative
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| adj.沉思的，冥想的 | |
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interspersed
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| adj.[医]散开的；点缀的v.intersperse的过去式和过去分词 | |
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foliage
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| n.叶子，树叶，簇叶 | |
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quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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mimicry
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| n.（生物）拟态，模仿 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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yews
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| n.紫杉( yew的名词复数 ) | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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villas
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| 别墅，公馆( villa的名词复数 )； （城郊）住宅 | |
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perpendicularly
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| adv. 垂直地, 笔直地, 纵向地 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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infringed
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| v.违反（规章等）( infringe的过去式和过去分词 )；侵犯（某人的权利）；侵害（某人的自由、权益等） | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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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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yearn
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| v.想念；怀念；渴望 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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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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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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feverish
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| adj.发烧的，狂热的，兴奋的 | |
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seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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doomed
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| 命定的 | |
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buoyed
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| v.使浮起( buoy的过去式和过去分词 )；支持；为…设浮标；振奋…的精神 | |
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perjury
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| n.伪证；伪证罪 | |
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behold
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| v.看，注视，看到 | |
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villain
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| n.反派演员，反面人物；恶棍；问题的起因 | |
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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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erred
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| 犯错误，做错事( err的过去式和过去分词 ) | |
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ardently
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| adv.热心地，热烈地 | |
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zealous
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| adj.狂热的，热心的 | |
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forth
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| adv.向前；向外，往外 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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44
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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45
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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47
guilt
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| n.犯罪；内疚；过失，罪责 | |
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travail
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| n.阵痛；努力 | |
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49
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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50
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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51
expiated
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| v.为（所犯罪过）接受惩罚，赎（罪）( expiate的过去式和过去分词 ) | |
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52
descending
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| n. 下行 adj. 下降的 | |
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53
descend
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| vt./vi.传下来，下来，下降 | |
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54
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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55
benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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56
gratitude
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| adj.感激，感谢 | |
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57
doctrine
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| n.教义；主义；学说 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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59
toiled
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| 长时间或辛苦地工作( toil的过去式和过去分词 )； 艰难缓慢地移动，跋涉 | |
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60
nether
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| adj.下部的，下面的；n.阴间；下层社会 | |
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61
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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62
alley
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| n.小巷，胡同；小径，小路 | |
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63
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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64
speculation
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| n.思索，沉思；猜测；投机 | |
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enigma
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| n.谜，谜一样的人或事 | |
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66
immortality
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| n.不死，不朽 | |
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67
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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68
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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69
creed
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| n.信条；信念，纲领 | |
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70
ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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71
expound
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| v.详述；解释；阐述 | |
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72
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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73
consolations
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| n.安慰，慰问( consolation的名词复数 )；起安慰作用的人（或事物） | |
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74
soothed
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| v.安慰( soothe的过去式和过去分词 )；抚慰；使舒服；减轻痛苦 | |
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75
Christian
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| adj.基督教徒的；n.基督教徒 | |
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76
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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77
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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78
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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79
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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80
bruised
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| [医]青肿的，瘀紫的 | |
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81
remorse
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| n.痛恨，悔恨，自责 | |
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82
ineffably
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| adv.难以言喻地，因神圣而不容称呼地 | |
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83
benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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84
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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85
bliss
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| n.狂喜，福佑，天赐的福 | |
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86
eternity
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| n.不朽，来世；永恒，无穷 | |
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87
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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88
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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89
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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90
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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91
rites
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| 仪式，典礼( rite的名词复数 ) | |
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92
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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93
rumours
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| n.传闻( rumour的名词复数 )；风闻；谣言；谣传 | |
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94
garb
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| n.服装，装束 | |
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95
shuddered
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| v.战栗( shudder的过去式和过去分词 )；发抖；（机器、车辆等）突然震动；颤动 | |
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96
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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97
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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98
joyfully
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| adv. 喜悦地, 高兴地 | |
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99
awning
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| n.遮阳篷；雨篷 | |
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100
prow
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| n.(飞机)机头，船头 | |
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101
gliding
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| v. 滑翔 adj. 滑动的 | |
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102
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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103
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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104
shipwreck
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| n.船舶失事，海难 | |
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105
aperture
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| n.孔，隙，窄的缺口 | |
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106
inmates
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| n.囚犯( inmate的名词复数 ) | |
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107
embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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108
labyrinth
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| n.迷宫；难解的事物；迷路 | |
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109
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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110
accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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111
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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112
steadfastly
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| adv.踏实地，不变地；岿然；坚定不渝 | |
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113
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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114
pallid
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| adj.苍白的，呆板的 | |
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115
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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116
bespoke
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| adj.（产品）订做的；专做订货的v.预定( bespeak的过去式 )；订（货）；证明；预先请求 | |
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117
simultaneously
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| adv.同时发生地，同时进行地 | |
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118
noted
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| adj.著名的，知名的 | |
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119
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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120
secrecy
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| n.秘密，保密，隐蔽 | |
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121
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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122
calumniate
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| v.诬蔑，中伤 | |
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123
malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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124
trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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125
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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126
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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127
beckoning
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| adj.引诱人的，令人心动的v.（用头或手的动作）示意，召唤( beckon的现在分词 ) | |
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128
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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129
lore
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| n.传说；学问，经验，知识 | |
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130
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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131
eldest
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| adj.最年长的，最年老的 | |
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132
hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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133
pillage
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| v.抢劫；掠夺；n.抢劫，掠夺；掠夺物 | |
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134
caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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135
fervent
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| adj.热的，热烈的，热情的 | |
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136
vicissitude
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| n.变化，变迁，荣枯，盛衰 | |
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137
impervious
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| adj.不能渗透的，不能穿过的，不易伤害的 | |
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138
fortitude
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| n.坚忍不拔；刚毅 | |
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139
affront
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| n./v.侮辱，触怒 | |
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140
rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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141
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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142
initiation
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| n.开始 | |
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143
superstitious
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| adj.迷信的 | |
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144
calumny
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| n.诽谤，污蔑，中伤 | |
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145
victorious
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| adj.胜利的，得胜的 | |
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146
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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147
immolated
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| v.宰杀…作祭品( immolate的过去式和过去分词 ) | |
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148
paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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149
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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150
innocence
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| n.无罪；天真；无害 | |
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151
reverent
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| adj.恭敬的，虔诚的 | |
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152
penitence
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| n.忏悔，赎罪；悔过 | |
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153
affected
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| adj.不自然的，假装的 | |
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154
benevolence
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| n.慈悲，捐助 | |
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155
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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156
deity
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| n.神，神性；被奉若神明的人(或物) | |
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157
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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158
mingling
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| adj.混合的 | |
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159
gushing
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| adj.迸出的；涌出的；喷出的；过分热情的v.喷，涌( gush的现在分词 )；滔滔不绝地说话 | |
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160
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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161
diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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162
infancy
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| n.婴儿期；幼年期；初期 | |
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163
throng
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| n.人群，群众；v.拥挤，群集 | |
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