"Ah, the Men-of-the-Earth!" said Pinchas to Reb Shemuel, "ignorant fanatics1, how shall a movement prosper2 in their hands? They have not the poetic3 vision, their ideas are as the mole's; they wish to make Messiahs out of half-pence. What inspiration for the soul is there in the sight of snuffy collectors that have the air of _Schnorrers_? with Karlkammer's red hair for a flag and the sound of Gradkoski's nose blowing for a trumpet-peal. But I have written an acrostic against Guedalyah the greengrocer, virulent4 as serpent's gall5. He the Redeemer, indeed, with his diseased potatoes and his flat ginger-beer! Not thus did the great prophets and teachers in Israel figure the Return. Let a great signal-fire be lit in Israel and lo! the beacons6 will leap up on every mountain and tongue of flame shall call to tongue. Yea, I, even I, Melchitsedek Pinchas, will light the fire forthwith."
The Rabbi was returning from synagogue and Pinchas was giving him his company on the short homeward journey. At their heels trudged9 Levi and on the other side of Reb Shemuel walked Eliphaz Chowchoski, a miserable-looking Pole whom Reb Shemuel was taking home to supper. In those days Reb Shemuel was not alone in taking to his hearth10 "the Sabbath guest"--some forlorn starveling or other--to sit at the table in like honor with the master. It was an object lesson in equality and fraternity for the children of many a well-to-do household, nor did it fail altogether in the homes of the poor. "All Israel are brothers," and how better honor the Sabbath than by making the lip-babble a reality?
"You will speak to your daughter?" said Pinchas, changing the subject abruptly11. "You will tell her that what I wrote to her is not a millionth part of what I feel--that she is my sun by day and my moon and stars by night, that I must marry her at once or die, that I think of nothing in the world but her, that I can do, write, plan, nothing without her, that once she smiles on me I will write her great love-poems, greater than Byron's, greater than Heine's--the real Song of Songs, which is Pinchas's--that I will make her immortal12 as Dante made Beatrice, as Petrarch made Laura, that I walk about wretched, bedewing the pavements with my tears, that I sleep not by night nor eat by day--you will tell her this?" He laid his finger pleadingly on his nose.
"I will tell her," said Reb Shemuel. "You are a son-in-law to gladden the heart of any man. But I fear the maiden14 looks but coldly on wooers. Besides you are fourteen years older than she."
"Then I love her twice as much as Jacob loved Rachel--for it is written 'seven years were but as a day in his love for her.' To me fourteen years are but as a day in my love for Hannah."
The Rabbi laughed at the quibble and said:
"You are like the man who when he was accused of being twenty years older than the maiden he desired, replied 'but when I look at her I shall become ten years younger, and when she looks at me she will become ten years older, and thus we shall be even.'"
Pinchas laughed enthusiastically in his turn, but replied:
"Surely you will plead my cause, you whose motto is the Hebrew saying--'the husband help the housewife, God help the bachelor.'"
"But have you the wherewithal to support her?"
"Shall my writings not suffice? If there are none to protect literature in England, we will go abroad--to your birthplace, Reb Shemuel, the cradle of great scholars."
The poet spoke15 yet more, but in the end his excited stridulous accents fell on Reb Shemuel's ears as a storm without on the ears of the slippered16 reader by the fireside. He had dropped into a delicious reverie--tasting in advance the Sabbath peace. The work of the week was over. The faithful Jew could enter on his rest--the narrow, miry streets faded before the brighter image of his brain. "_Come, my beloved, to meet the Bride, the face of the Sabbath let us welcome._"
To-night his sweetheart would wear her Sabbath face, putting off the mask of the shrew, which hid not from him the angel countenance17. To-night he could in very truth call his wife (as the Rabbi in the Talmud did) "not wife, but home." To-night she would be in very truth _Simcha_--rejoicing. A cheerful warmth glowed at his heart, love for all the wonderful Creation dissolved him in tenderness. As he approached the door, cheerful lights gleamed on him like a heavenly smile. He invited Pinchas to enter, but the poet in view of his passion thought it prudent18 to let others plead for him and went off with his finger to his nose in final reminder19. The Reb kissed the _Mezuzah_ on the outside of the door and his daughter, who met him, on the inside. Everything was as he had pictured it--the two tall wax candles in quaint20 heavy silver candlesticks, the spotless table-cloth, the dish of fried fish made picturesque21 with sprigs of parsley, the Sabbath loaves shaped like boys' tip-cats, with a curious plait of crust from point to point and thickly sprinkled with a drift of poppy-seed, and covered with a velvet22 cloth embroidered23 with Hebrew words; the flask24 of wine and the silver goblet25. The sight was familiar yet it always struck the simple old Reb anew, with a sense of special blessing26.
"Good _Shabbos_, Simcha," said Reb Shemuel.
"Good _Shabbos_, Shemuel." said Simcha. The light of love was in her eyes, and in her hair her newest comb. Her sharp features shone with peace and good-will and the consciousness of having duly lit the Sabbath candles and thrown the morsel27 of dough28 into the fire. Shemuel kissed her, then he laid his hands upon Hannah's head and murmured:
"May God make thee as Sarah, Rebecca, Rachel, and Leah," and upon Levi's, murmuring: "May God make thee as Ephraim and Manasseh."
Even the callous29 Levi felt the breath of sanctity in the air and had a vague restful sense of his Sabbath Angel hovering30 about and causing him to cast two shadows on the wall while his Evil Angel shivered impotent on the door-step.
Then Reb Shemuel repeated three times a series of sentences commencing: "_Peace be unto you, ye ministering Angels_," and thereupon the wonderful picture of an ideal woman from Proverbs, looking affectionately at Simcha the while. "A woman of worth, whoso findeth her, her price is far above rubies31. The heart of her husband trusteth in her; good and not evil will she do him all the days of her life; she riseth, while it is yet night, giveth food to her household and a task to her maidens32. She putteth her own hands to the spindle; she stretcheth out her hand to the poor--strength and honor are her clothing and she looketh forth7 smilingly to the morrow; she openeth her mouth with wisdom and the law of kindness is on her tongue--she looketh well to the ways of her household and eateth not the bread of idleness. Deceitful is favor and vain is beauty, but the woman that feareth the Lord, _she_ shall be praised."
Then, washing his hands with the due benediction33, he filled the goblet with wine, and while every one reverently34 stood he "made Kiddish," in a traditional joyous35 recitative "... blessed art thou, O Lord, our God! King of the Universe, Creator of the fruit of the vine, who doth sanctify us with His commandments and hath delight in us.... Thou hast chosen and sanctified us above all peoples and with love and favor hast made us to inherit Thy holy Sabbath...."
And all the household, and the hungry Pole, answered "Amen," each sipping36 of the cup in due gradation, then eating a special morsel of bread cut by the father and dipped in salt; after which the good wife served the fish, and cups and saucers clattered37 and knives and forks rattled38. And after a few mouthfuls, the Pole knew himself a Prince in Israel and felt he must forthwith make choice of a maiden to grace his royal Sabbath board. Soup followed the fish; it was not served direct from the saucepan but transferred by way of a large tureen; since any creeping thing that might have got into the soup would have rendered the plateful in which it appeared not legally potable, whereas if it were detected in the large tureen, its polluting powers would be dissipated by being diffused39 over such a large mass of fluid. For like religious reasons, another feature of the etiquette40 of the modern fashionable table had been anticipated by many centuries--the eaters washed their hands in a little bowl of water after their meal. The Pollack was thus kept by main religious force in touch with a liquid with which he had no external sympathy.
When supper was over, grace was chanted and then the _Zemiroth_ was sung--songs summing up in light and jingling41 metre the very essence of holy joyousness--neither riotous42 nor ascetic--the note of spiritualized common sense which has been the key-note of historical Judaism. For to feel "the delight of Sabbath" is a duty and to take three meals thereon a religions obligation--the sanctification of the sensuous43 by a creed44 to which everything is holy. The Sabbath is the hub of the Jew's universe; to protract45 it is a virtue46, to love it a liberal education. It cancels all mourning--even for Jerusalem. The candles may gutter47 out at their own greasy48 will--unsnuffed, untended--is not Sabbath its own self-sufficient light?
This is the sanctified rest-day;
Happy the man who observes it,
Thinks of it over the wine-cup,
For that his purse-strings are empty,
Joyous, and if he must borrow
God will repay the good lender,
Meat, wine and fish in profusion--
Let but the table be spread well,
Angels of God answer "Amen!"
So when a soul is in dolor,
Cometh the sweet restful Sabbath,
Singing and joy in its footsteps,
Rapidly floweth Sambatyon,
Till that, of God's love the symbol,
Sabbath, the holy, the peaceful,
Husheth its turbulent waters.
* * * * *
Bless Him, O constant companions,
Rock from whose stores we have eaten,
Eaten have we and have left, too,
Just as the Lord hath commanded
Father and Shepherd and Feeder.
His is the bread we have eaten,
His is the wine we have drunken,
Wherefore with lips let us praise Him,
Lord of the land of our fathers,
Gratefully, ceaselessly chaunting
"None like Jehovah is holy."
* * * * *
Light and rejoicing to Israel,
Comfort of down-trodden Israel,
Healing the hearts that were broken!
What! A soul crushed! Lo a stranger
Bringeth the balsamous Sabbath.
Build, O rebuild thou, Thy Temple,
Fill again Zion, Thy city,
Clad with delight will we go there,
Other and new songs to sing there,
Merciful One and All-Holy,
Praised for ever and ever.
During the meal the Pollack began to speak with his host about the persecution53 in the land whence he had come, the bright spot in his picture being the fidelity54 of his brethren under trial, only a minority deserting and those already tainted55 with Epicureanism--students wishful of University distinction and such like. Orthodox Jews are rather surprised when men of (secular) education remain in the fold.
Hannah took advantage of a pause in their conversation to say in German:
"I am so glad, father, thou didst not bring that man home."
"What man?" said Reb Shemuel.
"The dirty monkey-faced little man who talks so much."
The Reb considered.
"I know none such."
"Pinchas she means," said her mother. "The poet!"
"Why dost thou speak so harshly of thy fellow-creatures?" he said. "The man is a scholar and a poet, such as we have too few in Israel."
"We have too many _Schnorrers_ in Israel already," retorted Hannah.
"Sh!" whispered Reb Shemuel reddening and indicating his guest with a slight movement of the eye.
Hannah bit her lip in self-humiliation and hastened to load the lucky Pole's plate with an extra piece of fish.
"He has written me a letter," she went on.
"He has told me so," he answered. "He loves thee with a great love."
"What nonsense, Shemuel!" broke in Simcha, setting down her coffee-cup with work-a-day violence. "The idea of a man who has not a penny to bless himself with marrying our Hannah! They would be on the Board of Guardians57 in a month."
"Money is not everything. Wisdom and learning outweigh58 much. And as the Midrash says: 'As a scarlet59 ribbon becometh a black horse, so poverty becometh the daughter of Jacob.' The world stands on the Torah, not on gold; as it is written: 'Better is the Law of Thy mouth to me than thousands of gold or silver.' He is greater than I, for he studies the law for nothing like the fathers of the Mishna while I am paid a salary."
"Methinks thou art little inferior," said Simcha, "for thou retainest little enough thereof. Let Pinchas get nothing for himself, 'tis his affair, but, if he wants my Hannah, he must get something for her. Were the fathers of the Mishna also fathers of families?"
"Certainly; is it not a command--'Be fruitful and multiply'?"
"And how did their families live?"
"Aha!" snorted Simcha triumphantly61.
"And says not the Talmud," put in the Pole as if he were on the family council, "'Flay62 a carcass in the streets rather than be under an obligation'?" This with supreme63 unconsciousness of any personal application. "Yea, and said not Rabban Gamliel, the son of Rabbi Judah the Prince, 'it is commendable64 to join the study of the Law with worldly employment'? Did not Moses our teacher keep sheep?
"Truth," replied the host. "I agree with Maimonides that man should first secure a living, then prepare a residence and after that seek a wife; and that they are fools who invert65 the order. But Pinchas works also with his pen. He writes articles in the papers. But the great thing, Hannah, is that he loves the Law."
"H'm!" said Hannah. "Let him marry the Law, then."
"He is in a hurry," said Reb Shemuel with a flash of irreverent facetiousness66. "And he cannot become the Bridegroom of the Law till _Simchath Torah_."
All laughed. The Bridegroom of the Law is the temporary title of the Jew who enjoys the distinction of being "called up" to the public reading of the last fragment of the Pentateuch, which is got through once a year.
Under the encouragement of the laughter, the Rabbi added:
"But he will know much more of his Bride than the majority of the Law's Bridegrooms."
Hannah took advantage of her father's pleasure in the effect of his jokes to show him Pinchas's epistle, which he deciphered laboriously67. It commenced:
Hebrew Hebe
All-fair Maid,
Next to Heaven
Nightly laid
Ah, I love you
Half afraid.
The Pole, looking a different being from the wretch13 who had come empty, departed invoking68 Peace on the household; Simcha went into the kitchen to superintend the removal of the crockery thither69; Levi slipped out to pay his respects to Esther Ansell, for the evening was yet young, and father and daughter were left alone.
Reb Shemuel was already poring over a Pentateuch in his Friday night duty of reading the Portion twice in Hebrew and once in Chaldaic.
Hannah sat opposite him, studying the kindly70 furrowed71 face, the massive head set on rounded shoulders, the shaggy eyebrows72, the long whitening beard moving with the mumble73 of the pious74 lips, the brown peering eyes held close to the sacred tome, the high forehead crowned with the black skullcap.
"Father," she said at last, in a gentle voice.
"Did you call me, Hannah?" he asked, looking up.
"Yes, dear. About this man, Pinchas."
"Yes, Hannah."
"I am sorry I spoke harshly of him,''
"Ah, that is right, my daughter. If he is poor and ill-clad we must only honor him the more. Wisdom and learning must be respected if they appear in rags. Abraham entertained God's messengers though they came as weary travellers."
"I know, father, it is not because of his appearance that I do not like him. If he is really a scholar and a poet, I will try to admire him as you do."
"Now you speak like a true daughter of Israel."
"But about my marrying him--you are not really in earnest?"
"_He_ is." said Reb Shemuel, evasively.
"Ah, I knew you were not," she said, catching77 the lurking78 twinkle in his eye. "You know I could never marry a man like that."
"Your mother could," said the Reb.
"Dear old goose," she said, leaning across to pull his beard. "You are not a bit like that--you know a thousand times more, you know you do."
The old Rabbi held up his hands in comic deprecation.
"Yes, you do," she persisted. "Only you let him talk so much; you let everybody talk and bamboozle79 you."
Reb Shemuel drew the hand that fondled his beard in his own, feeling the fresh warm skin with a puzzled look.
"The hands are the hands of Hannah," he said, "but the voice is the voice of Simcha."
Hannah laughed merrily.
"All right, dear, I won't scold you any more. I'm so glad it didn't really enter your great stupid, clever old head that I was likely to care for Pinchas."
"My dear daughter, Pinchas wished to take you to wife, and I felt pleased. It is a union with a son of the Torah, who has also the pen of a ready writer. He asked me to tell you and I did."
"But you would not like me to marry any one I did not like."
"God forbid! My little Hannah shall marry whomever she pleases."
A wave of emotion passed over the girl's face.
"You don't mean that, father," she said, shaking her head.
"True as the Torah! Why should I not?"
Her heart beat painfully as she put the question.
"My Hannah would have made a good Talmudist. Of course, I don't mean it in that sense."
"Yes, but if I was to marry a very _link_ Jew, you'd think it almost as bad."
"No, no!" said the Reb, shaking his head. "That's a different thing altogether; a Jew is a Jew, and a Christian a Christian."
"But you can't always distinguish between them," argued Hannah. "There are Jews who behave as if they were Christians82, except, of course, they don't believe in the Crucified One."
Still the old Reb shook his head.
"The worst of Jews cannot put off his Judaism. His unborn soul undertook the yoke83 of the Torah at Sinai."
"Then you really wouldn't mind if I married a _link_ Jew!"
He looked at her, startled, a suspicion dawning in his eyes.
"I should mind," he said slowly. "But if you loved him he would become a good Jew."
The simple conviction of his words moved her to tears, but she kept them back.
"But if he wouldn't?"
"I should pray. While there is life there is hope for the sinner in Israel."
She fell back on her old question.
"And you would really not mind whom I married?"
"Follow your heart, my little one," said Reb Shemuel. "It is a good heart and it will not lead you wrong."
Hannah turned away to hide the tears that could no longer be stayed. Her father resumed his reading of the Law.
But he had got through very few verses ere he felt a soft warm arm round his neck and a wet cheek laid close to his.
"Father, forgive me," whispered the lips. "I am so sorry. I thought, that--that I--that you--oh father, father! I feel as if I had never known you before to-night."
"What is it, my daughter?" said Reb Shemuel, stumbling into Yiddish in his anxiety. "What hast thou done?"
"I have betrothed84 myself," she answered, unwittingly adopting his dialect. "I have betrothed myself without telling thee or mother."
"To whom?" he asked anxiously.
"To a Jew," she hastened to assure him, "But he is neither a Talmud-sage nor pious. He is newly returned from the Cape85."
"Ah, they are a _link_ lot," muttered the Reb anxiously. "Where didst thou first meet him?"
"At the Club," she answered. "At the Purim Ball--the night before Sam Levine came round here to be divorced from me."
He wrinkled his great brow. "Thy mother would have thee go," he said. "Thou didst not deserve I should get thee the divorce. What is his name?"
"David Brandon. He is not like other Jewish young men; I thought he was and did him wrong and mocked at him when first he spoke to me, so that afterwards I felt tender towards him. His conversation is agreeable, for he thinks for himself, and deeming thou wouldst not hear of such a match and that there was no danger, I met him at the Club several times in the evening, and--and--thou knowest the rest."
Her love-story was as simple as her telling of it. David Brandon was not the shadowy Prince of her maiden dreams, nor was the passion exactly as she had imagined it; it was both stronger and stranger, and the sense of secrecy87 and impending88 opposition89 instilled90 into her love a poignant91 sweetness.
The Reb stroked her hair silently.
"I would not have said 'Yea' so quick, father," she went on, "but David had to go to Germany to take a message to the aged92 parents of his Cape chum, who died in the gold-fields. David had promised the dying man to go personally as soon as he returned to England--I think it was a request for forgiveness and blessing--but after meeting me he delayed going, and when I learned of it I reproached him, but he said he could not tear himself away, and he would not go till I had confessed I loved him. At last I said if he would go home the moment I said it and not bother about getting me a ring or anything, but go off to Germany the first thing the next morning, I would admit I loved him a little bit. Thus did it occur. He went off last Wednesday. Oh, isn't it cruel to think, father, that he should be going with love and joy in his heart to the parents of his dead friend!"
Her father's head was bent93. She lifted it up by the chin and looked pleadingly into the big brown eyes.
"Thou art not angry with me, father?"
"No, Hannah. But thou shouldst have told me from the first."
"I always meant to, father. But I feared to grieve thee."
"Wherefore? The man is a Jew. And thou lovest him, dost thou not?"
"As my life, father."
He kissed her lips.
"It is enough, my Hannah. With thee to love him, he will become pious. When a man has a good Jewish wife like my beloved daughter, who will keep a good Jewish house, he cannot be long among the sinners. The light of a true Jewish home will lead his footsteps back to God."
Hannah pressed her face to his in silence. She could not speak. She had not strength to undeceive him further, to tell him she had no care for trivial forms. Besides, in the flush of gratitude94 and surprise at her father's tolerance95, she felt stirrings of responsive tolerance to his religion. It was not the moment to analyze96 her feelings or to enunciate97 her state of mind regarding religion. She simply let herself sink in the sweet sense of restored confidence and love, her head resting against his.
Presently Reb Shemuel put his hands on her head and murmured again: "May God make thee as Sarah, Rebecca, Rachel and Leah."
Then he added: "Go now, my daughter, and make glad the heart of thy mother."
* * * * *
The roaring Sambatyon of life was at rest in the Ghetto99; on thousands of squalid homes the light of Sinai shone. The Sabbath Angels whispered words of hope and comfort to the foot-sore hawker and the aching machinist, and refreshed their parched100 souls with celestial101 anodyne102 and made them kings of the hour, with leisure to dream of the golden chairs that awaited them in Paradise.
The Ghetto welcomed the Bride with proud song and humble103 feast, and sped her parting with optimistic symbolisms of fire and wine, of spice and light and shadow. All around their neighbors sought distraction104 in the blazing public-houses, and their tipsy bellowings resounded105 through the streets and mingled106 with the Hebrew hymns107. Here and there the voice of a beaten woman rose on the air. But no Son of the Covenant108 was among the revellers or the wife-beaters; the Jews remained a chosen race, a peculiar109 people, faulty enough, but redeemed110 at least from the grosser vices111, a little human islet won from the waters of animalism by the genius of ancient engineers. For while the genius of the Greek or the Roman, the Egyptian or the Phoenician, survives but in word and stone, the Hebrew word alone was made flesh.
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1
fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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2
prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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4
virulent
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| adj.有毒的，有恶意的，充满敌意的 | |
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5
gall
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| v.使烦恼，使焦躁，难堪；n.磨难 | |
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6
beacons
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| 灯塔( beacon的名词复数 )； 烽火； 指路明灯； 无线电台或发射台 | |
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7
forth
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| adv.向前；向外，往外 | |
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8
nay
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| adv.不；n.反对票，投反对票者 | |
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9
trudged
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| vt.& vi.跋涉，吃力地走（trudge的过去式与过去分词形式） | |
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10
hearth
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| n.壁炉炉床，壁炉地面 | |
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11
abruptly
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| adv.突然地，出其不意地 | |
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12
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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13
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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14
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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15
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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16
slippered
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| 穿拖鞋的 | |
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17
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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reminder
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| n.提醒物，纪念品；暗示，提示 | |
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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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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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velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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embroidered
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| adj．绣花的 | |
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flask
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| n.瓶，火药筒，砂箱 | |
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goblet
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| n.高脚酒杯 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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27
morsel
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| n.一口，一点点 | |
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dough
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| n.生面团；钱，现款 | |
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29
callous
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| adj.无情的，冷淡的，硬结的，起老茧的 | |
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30
hovering
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| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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rubies
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| 红宝石( ruby的名词复数 )； 红宝石色，深红色 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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33
benediction
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| n.祝福；恩赐 | |
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34
reverently
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| adv.虔诚地 | |
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35
joyous
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| adj.充满快乐的；令人高兴的 | |
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36
sipping
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| v.小口喝，呷，抿( sip的现在分词 ) | |
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37
clattered
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| 发出咔哒声（clatter的过去式与过去分词形式） | |
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38
rattled
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| 慌乱的，恼火的 | |
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diffused
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| 散布的，普及的，扩散的 | |
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40
etiquette
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| n.礼仪，礼节；规矩 | |
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41
jingling
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| 叮当声 | |
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42
riotous
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| adj.骚乱的；狂欢的 | |
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43
sensuous
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| adj.激发美感的；感官的，感觉上的 | |
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44
creed
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| n.信条；信念，纲领 | |
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45
protract
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| v.延长，拖长 | |
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46
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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47
gutter
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| n.沟，街沟，水槽，檐槽，贫民窟 | |
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48
greasy
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| adj. 多脂的，油脂的 | |
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49
pang
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| n.剧痛，悲痛，苦闷 | |
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50
deficient
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| adj.不足的，不充份的，有缺陷的 | |
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51
soother
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| n.抚慰者，橡皮奶头 | |
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52
banish
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| vt.放逐，驱逐；消除，排除 | |
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53
persecution
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| n. 迫害,烦扰 | |
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54
fidelity
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| n.忠诚，忠实；精确 | |
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55
tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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promising
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| adj.有希望的，有前途的 | |
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57
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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outweigh
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| vt.比...更重，...更重要 | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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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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61
triumphantly
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| ad.得意洋洋地；得胜地；成功地 | |
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flay
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| vt.剥皮；痛骂 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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commendable
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| adj.值得称赞的 | |
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invert
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| vt.使反转，使颠倒，使转化 | |
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facetiousness
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| n.滑稽 | |
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laboriously
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| adv.艰苦地；费力地；辛勤地；（文体等）佶屈聱牙地 | |
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invoking
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| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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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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furrowed
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| v.犁田，开沟( furrow的过去式和过去分词 ) | |
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eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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mumble
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| n./v.喃喃而语，咕哝 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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gathering
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| n.集会，聚会，聚集 | |
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eyelids
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| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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78
lurking
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| 潜在 | |
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bamboozle
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| v.欺骗，隐瞒 | |
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80
Christian
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| adj.基督教徒的；n.基督教徒 | |
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81
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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83
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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84
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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85
cape
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| n.海角，岬；披肩，短披风 | |
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86
contrite
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| adj.悔悟了的，后悔的，痛悔的 | |
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87
secrecy
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| n.秘密，保密，隐蔽 | |
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88
impending
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| a.imminent, about to come or happen | |
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89
opposition
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| n.反对，敌对 | |
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90
instilled
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| v.逐渐使某人获得（某种可取的品质），逐步灌输( instill的过去式和过去分词 ) | |
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poignant
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| adj.令人痛苦的，辛酸的，惨痛的 | |
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aged
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| adj.年老的，陈年的 | |
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93
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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94
gratitude
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| adj.感激，感谢 | |
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95
tolerance
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| n.宽容；容忍，忍受；耐药力；公差 | |
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analyze
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| vt.分析，解析 (=analyse) | |
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97
enunciate
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| v.发音；（清楚地）表达 | |
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98
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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99
ghetto
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| n.少数民族聚居区，贫民区 | |
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100
parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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101
celestial
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| adj.天体的；天上的 | |
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102
anodyne
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| n.解除痛苦的东西，止痛剂 | |
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103
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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104
distraction
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| n.精神涣散，精神不集中，消遣，娱乐 | |
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resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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106
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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107
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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108
covenant
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| n.盟约，契约；v.订盟约 | |
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109
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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110
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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111
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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