"I would have a word with you," the Greek said, in a low tone, as Sergius was proceeding1 to the door.
"But thy father is suffering, and I must make haste."
"I will accompany thee."
Sergius stopped while the young man went to the cot, removed his hat and knelt, saying, "Thy blessing2, father."
The Hegumen laid a hand on the petitioner's head.
"My son, I have not seen thee for many days," he said; "yet in hope that thou hast heard me, and abandoned the associates who have been endangering thy soul and my good name, and because I love thee--God knows how well--and remember thy mother, who lived illustrating3 every beatitude, and died in grace, praying for thee, take thou my blessing."
With tears starting in his own eyes, Sergius doubted not the effect of the reproof4 upon the son; and he pitied him, and even regretted remaining to witness the outburst of penitence5 and grief he imagined forthcoming. The object of his sympathy took down the hand, kissed it in a matter-of-fact way, arose, and said, carelessly: "This lamentation7 should cease. Why can I not get you to understand, father, that there is a new Byzantium? That even in the Hippodrome nothing is as it used to be except the colors? How often have I explained to you the latest social discovery admitted now by everybody outside the religious orders, and by many within them--I mean the curative element in sin."
"Curative element in sin!" exclaimed the father.
"Ay--Pleasure."
"O God!" sighed the old man, turning his face hopelessly to the wall, "Whither are we drifting?"
He hardly heard the prodigal8's farewell.
"If you wish to speak with me, stay here until I return."
This Sergius said when the two passed out of the cell. Going down the darkened passage, he glanced behind him, and saw the Greek outside the door; and when he came back with the Hegumen's breakfast, and reentered the apartment, he brushed by him still on the outside. At the cot, Sergius offered the refreshment9 on his knees, and in that posture10 waited while his superior partook of it; for he discerned how the aged11 heart was doubly stricken--once for the Church, deserted12 by so many of its children, and again for himself, forsaken13 by his own son.
"What happiness to me, O Sergius, wert thou of my flesh and blood!"
The expression covered every feeling evoked14 by the situation. Afterwhile another of the Brotherhood15 appeared, permitting Sergius to retire.
"I am ready to hear you now," he said, to the Greek at the door.
"Let us to your cell then."
In the cell, Sergius drew forth6 the one stool permitted him by the rules of the Brotherhood.
"Be seated," he said.
"No," the visitor returned, "I shall be brief. You do not know my father. The St. James' should relieve him of active duty. His years are sadly enfeebling him."
"But that would he ungrateful in them."
"Heaven knows," the prodigal continued, complainingly, "how I have labored16 to bring him up abreast17 of the time; he lives entirely18 in the past. But pardon me; if I heard aright, my father called you Sergius."
"That is my monastic name."
"You are not a Greek?"
"The Great Prince is my political sovereign."
"Well, I am Demedes. My father christened me Metrophanes, after the late Patriarch; but it did not please me, and I have entitled myself. And now we know each other, let us be friends."
Sergius' veil had fallen over his face, and while replacing it under the hat, he replied, "I shall strive, Demedes, to love you as I love myself."
The Greek, it should be remembered, was good featured, and of a pleasant manner; so much so, indeed, as to partially19 recompense him for his failure in stature20; wherefore the overture21 was by no means repulsive22.
"You may wonder at my plucking you from my father's side; you may wonder still more at my presumption23 in seeking to attach myself to you; but I think my reasons good.... In the first place, it is my duty to acknowledge that but for your interference yesterday the gigantic energumen by whom I was unexpectedly beset25 would have slain26 me. In fact, I had given myself up for lost. The rocks at the foot of the wall seemed springing out of the water to catch me, and break every bone in my body. You will accept my thanks, will you not?"
"The saving two fellow beings, one from murder, the other from being murdered, is not, in my opinion, an act for thanks; still, to ease you of a sense of obligation, I consent to the acknowledgment."
"It does relieve me," Demedes said, with a taking air; "and I am encouraged to go on."
He paused, and surveyed Sergius deliberately27 from head to foot, and the admiration28 he permitted to be seen, taken as a second to his continuing words, could not have been improved by a professed29 actor.
"Are not flesh and blood of the same significance in all of us? With youth and health superadded to a glorious physical structure, may we not always conclude a man rich in spirit and lusty impulses? Is it possible a gown and priestly hat can entirely suppress his human nature? I have heard of Anthony the Anchorite."
The idea excited his humor, and he laughed.
"I mean no irreverence," he resumed; "but you know, dear Sergius, it is with laughter as with tears, we cannot always control it.... Anthony resolved to be a Saint, but was troubled by visions of beautiful women. To escape them, he followed some children of Islam into the desert. Alas30! the visions went with him. He burrowed31 then in a tomb--still the visions. He hid next in the cellar of an old castle--in vain--the visions found him out. He flagellated himself for eighty and nine years, every day and night of which was a battle with the visions. He left two sheepskins to as many bishops33, and one haircloth shirt to two favorite disciples35--they had been his armor against the visions. Finally, lest the seductive goblins should assail36 him in death, he bade the disciples lose him by burial in an unknown place. Sergius, my good friend"--here the Greek drew nearer, and laid a hand lightly on the monk37's flowing sleeve--"I heard some of your replies to my father, and respect your genius too much to do more than ask why you should waste your youth"--
"Forbear! Go not further--no, not a word!" Sergius exclaimed. "Dost thou account the crown the Saint at last won nothing?"
Demedes did not seem in the least put out by the demonstration38; possibly he expected it, and was satisfied with the hearing continued him.
"I yield to you," he said, with a smile, "and willingly since you convince me I was not mistaken in your perception.... My father is a good man. His goodness, however, but serves to make him more sensitive to opposition39. The divisions of the Church give him downright suffering. I have heard him go on about them hours at a time. Probably his proneness40 to lamentation should be endured with respectful patience; but there is a peculiarity41 in it--he is blind to everything save the loss of power and influence the schisms43 are fated to entail44 upon the Church. He fights valorously in season and out for the old orthodoxies, believing that with the lapse45 of religion as at present organized the respectability and dominion46 of the holy orders will also lapse. Nay47, Sergius, to say it plainly, he and the Brotherhood are fast keying themselves up to a point in fanaticism48 when dissent49 appears blackest heresy50. To you, a straightforward51 seeker after information, it has never occurred, I suspect, to inquire how far--or rather how close--beyond that attainment52 lie punishments of summary infliction53 and most terrible in kind? Torture--the stake--holocausts in the Hippodrome--spectacles in the Cynegion--what are they to the enthused Churchmen but righteous judgments54 mercifully executed on wayward heretics? I tell you, monk--and as thou lovest her, heed56 me--I tell you the Princess Irene is in danger."
This was unexpected, and forcibly put; and thinking of the Princess, Sergius lost the calmness he had up to this time successfully kept.
"The Princess--tortured--God forbid!"
"Recollect," the Greek continued--"for you will reflect upon this--recollect I overheard the close of your interview with my father. To-morrow, or upon your return from Therapia, be it when it may, he will interrogate57 you with respect to whatever she may confide58 to you in the least relative to the Creed59, which, as he states, she has prepared for herself. You stand warned. Consider also that now I have in part acquitted60 myself of the obligation I am under to you for my life."
The simple-mindedness of the monk, to whom the book of the world was just beginning to open, was an immense advantage to the Greek. It should not be surprising, therefore, if the former relaxed his air, and leaned a little forward to hear what was further submitted to him.
"Have you breakfasted?" the prodigal asked, in his easy manner.
"I have not."
"Ah! In concern for my father, you have neglected yourself. Well, I must not be inconsiderate. A hungry man is seldom a patient listener. Shall I break off now?"
"You have interested me, and I may be gone several days."
"Very well. I will make haste. It is but justice to the belligerents61 in the spiritual war to admit the zeal62 they have shown; Gregory the Patriarch, and his Latins, on the one side, and Scholarius and his Greeks on the other. They have occupied the pulpits alternately, each refusing presence to the other. They decline association in the Sacramental rites63. In Sta. Sophia, it is the Papal mass to-day; to-morrow, it will be the Greek mass. It requires a sharp sense to detect the opposition in smell between the incense64 with which the parties respectively fumigate65 the altars of the ancient house. I suppose there is a difference. Yesterday the parabaloni came to blows over a body they were out burying, and in the struggle the bier was knocked down, and the dead spilled out. The Greeks, being the most numerous, captured the labarum of the Latins, and washed it in the mud; yet the monogram66 on it was identical with that on their own. Still I suppose there was a difference."
Demedes laughed.
"But seriously, Sergius, there is much more of the world outside of the Church--or Churches, as you prefer--than on the inside. In the tearing each other to pieces, the militants67 have lost sight of the major part, and, as normally bound, it has engaged in thinking for itself. That is, the shepherd is asleep, the dogs are fighting, and the sheep, left to their individual conduct, are scattered68 in a hunt for fresher water and greener pasturage. Have you heard of the Academy of Epicurus?"
"No."
"I will tell you about it. But do you take the seat there. It is not within my purpose to exhaust you in this first conference."
"I am not tired."
"Well"--and the Greek smiled pleasantly--"I was regardful of myself somewhat in the suggestion. My neck is the worse of having to look up so constantly.... The youth of Byzantium, you must know, are not complaining of neglect; far from it--they esteem69 it a great privilege to be permitted to think in freedom. Let me give you of their conclusions. There is no God, they say, since a self-respecting God would not tolerate the strife70 and babble71 carried on in his name to the discredit72 of his laws. Religion, if not a deceit, is but the tinkling73 of brazen74 cymbals75. A priest is a professor eking24 out an allowance of fine clothes and bread and wine; with respect to the multitude, he is a belled donkey leading a string of submissive camels. Of what account are Creeds76 except to set fools by the ears? Which--not what--which is the true Christian77 Faith? The Patriarch tells us, 'Verily it is this,' and Scholarius replies, 'Verily the Patriarch is a liar42 and a traitor78 to God for his false teaching'--he then tells us it is that other thing just as unintelligible79. Left thus to ourselves--I acknowledge myself one of the wandering flock--flung on our own resources--we resorted to counselling each other, and agreed that a substitute for religion was a social necessity. Our first thought was to revive Paganism; worshipping many gods, we might peradventure stumble upon one really existent: whether good or bad ought not to trouble us, provided he took intelligent concern in the drift of things. To quarrel about his qualities would be a useless repetition of the folly80 of our elders--the folly of swimming awhile in a roaring swirl81. Some one suggested how much easier and more satisfactory it is to believe in one God than in many; besides which Paganism is a fixed82 system intolerant of freedom. Who, it was argued, would voluntarily forego making his own gods? The privilege was too delightful83. Then it was proposed that we resolve ourselves each into a God unto himself. The idea was plausible84; it would at least put an end to wrangling85, by giving us all an agreeable object to worship, while for mental demands and social purposes generally we could fall back on Philosophy. Had not our fathers tried Philosophy? When had society a better well being than in the halcyon86 ages of Plato and Pythagoras? Yet there was a term of indecision with us--or rather incubation. To what school should we attach ourselves? A copy of the Enchiridion of Epictetus fell into our hands, and after studying it faithfully, we rejected Stoicism. The Cynics were proposed; we rejected them--there was nothing admirable in Diogenes as a patron. We next passed upon Socratus. Sons of Sophroniscus had a lofty sound; still his system of moral philosophy was not acceptable, and as he believed in a creative God, his doctrine87 was too like a religion. Though the Delphian oracle88 pronounced him the wisest of mankind, we concluded to look further, and in so doing, came to Epicurus. There we stopped. His promulgations, we determined89, had no application except to this life; and as they offered choice between the gratification of the senses and the practice of virtue90, leaving us free to adopt either as a rule of conduct, we formally enrolled91 ourselves Epicureans. Then, for protection against the Church, we organized. The departure might send us to the stake, or to Tamerlane, King of the Cynegion, or, infinitely92 worse, to the cloisters93, if we were few; but what if we took in the youths of Byzantium as an entirety? The policy was clear. We founded an Academy--the Academy of Epicurus--and lodged94 it handsomely in a temple; and three times every week we have a session and lectures. Our membership is already up in the thousands, selected from the best blood of the Empire; for we do not confine our proselyting to the city."
Here Sergius lifted his hand. He had heard the prodigal in silence, and it had been difficult the while to say which dominated his feeling-- disgust, amazement95, or pity. He was scarcely in condition to think; yet he comprehended the despairing cry of the Hegumen, Oh, my God! whither are we drifting? The possibilities of the scheme flew about him darkly, like birds in a ghastly twilight96. He had studied the oppositions97 to religion enough to appreciate the attractive power there was for youth in the pursuit of pleasure. He knew also something of the race Epicureanism had run in the old competitions of philosophy--that it had been embraced by more of the cultivated Pagan world than the other contemporary systems together. It had been amongst the last, if not in fact the very last, of the conquests of Christianity. But here it was again; nor that merely-- here it was once more a subject of organized effort. Who was responsible for the resurrection? The Church? How wicked its divisions seemed to him! Bishop32 fighting Bishop--the clergy98 distracted--altars discredited--sacred ceremonies neglected--what did it all mean, if not an interregnum of the Word? Men cannot fight Satan and each other at the same time. With such self-collection as he could command, he asked: "What have you in substitution of God and Christ?"
"A Principle," was the reply.
"What Principle?"
"Pleasure, the Purpose of this Life, and its Pursuit, an ennobled occupation."
"Pleasure to one is not pleasure to another--it is of kinds."
"Well said, O Sergius! Our kind is gratification of the senses. Few of us think of the practice of virtue, which would be dreaming in the midst of action."
"And you make the pursuit an occupation?"
"In our regard the heroic qualities of human nature are patience, courage and judgment55; hence our motto--Patience, Courage, Judgment. The pursuit calls them all into exercise, ennobling the occupation."
The Greek was evidently serious. Sergius ran him over from the pointed99 shoes to the red feather in the conical red hat, and said in accents of pity:
"Oh, alas! Thou didst wrong in re-entitling thyself. Depravity had been better than Demedes."
The Greek lifted his brows, and shrugged100 his shoulders.
"In the Academy we are used to taking as well as giving," he said, wholly unembarrassed. "But, my dear Sergius, it remains101 for me to discharge an agreeable commission. Last night, in full session, I told of the affair on the wall. Could you have heard my description of your intervention102, and the eulogium with which I accompanied it, you would not have accused me of ingratitude103. The brethren were carried away; there was a tempest of applause; they voted you a hero; and, without a dissent, they directed me to inform you that the doors of the Academy were open"--
"Stop," said Sergius, with both hands up as if to avert104 a blow. After looking at the commissioner105 a moment, his eyes fiercely bright, he walked the floor of the cell twice.
"Demedes," he said, halting in front of the Greek, a reactionary106 pallor on his countenance107, "the effort thou art making to get away from God proves how greatly He is a terror to thee. The Academy is only a multitude thou hast called together to help hide thee from Christ. Thou art an organizer of Sin--a disciple34 of Satan"--he was speaking not loud or threateningly, but with a force before which the other shrank visibly--"I cannot say I thank thee for the invitation on thy tongue unfinished, but I am better of not hearing it. Get thee behind me."
He turned abruptly108, and started for the door.
The Greek sprang after him, and took hold of his gown.
"Sergius, dear Sergius," he said, "I did not intend to offend you. There is another thing I have to speak about. Stay!"
"Is it something different?" Sergius asked.
"Ay--as light and darkness are different."
"Be quick then."
Sergius was standing109 under the lintel of the door. Demedes slipped past him, and on the outside stopped.
"You are going to Therapia?" he asked.
"Yes."
"The Princess of India will be there. She has already set out."
"How knowest thou?"
"She is always under my eyes."
The mockery in the answer reminded Sergius of the Academy. The prodigal was designing to impress him with an illustration of the Principle it had adopted in lieu of God. The motto, he was having it thus early understood, was not an empty formula, but an inspiring symbol, like the Cross on the flag. This votary110, the advertisement as much as said, was in pursuit of the little Princess--he had chosen her for his next offering to the Principle which, like another God, was insatiable of gifts, sacrifices, and honors. Such the thoughts of the monk.
"You know her?" Demedes asked.
"Yes."
"You believe her the daughter of the Prince of India?"
"Yes."
"Then you do not know her."
The Greek laughed insolently111.
"The best of us, and the oldest can be at times as much obliged by information as by a present of bezants. The Academy sends you its compliments. The girl is the daughter of a booth-keeper in the bazaar--a Jew, who has no princely blood to spare a descendant--a dog of a Jew, who makes profit by lending his child to an impostor."
"Whence hadst thou this--this--"
The Greek paid no attention to the interruption.
"The Princess Irene gives a fete this afternoon. The fishermen of the Bosphorus will be there in a body. I will be there. A pleasant time to you, and a quick awakening112, O Sergius!"
Demedes proceeded up the passage, but turned about, and said: "Patience, Courage, Judgment. When thou art witness to all there is in the motto. O Sergius, it may be thou wilt113 be more placable. I shall see to it that the doors of the Academy are kept open for thee."
The monk stood awhile under the lintel bewildered; for the introduction to wickedness is always stunning--a circumstance proving goodness to be the natural order.
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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illustrating
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| 给…加插图( illustrate的现在分词 )； 说明； 表明； （用示例、图画等）说明 | |
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reproof
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| n.斥责，责备 | |
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penitence
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| n.忏悔，赎罪；悔过 | |
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forth
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| adv.向前；向外，往外 | |
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lamentation
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| n.悲叹，哀悼 | |
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prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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aged
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| adj.年老的，陈年的 | |
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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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Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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evoked
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| [医]诱发的 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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abreast
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| adv.并排地；跟上(时代)的步伐，与…并进地 | |
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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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partially
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| adv.部分地，从某些方面讲 | |
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stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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overture
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| n.前奏曲、序曲，提议，提案，初步交涉 | |
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repulsive
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| adj.排斥的，使人反感的 | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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eking
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| v.（靠节省用量）使…的供应持久( eke的现在分词 )；节约使用；竭力维持生计；勉强度日 | |
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beset
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| v.镶嵌；困扰，包围 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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burrowed
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| v.挖掘（洞穴），挖洞( burrow的过去式和过去分词 )；翻寻 | |
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bishop
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| n.主教，（国际象棋）象 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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disciple
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| n.信徒，门徒，追随者 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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assail
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| v.猛烈攻击，抨击，痛斥 | |
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monk
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| n.和尚，僧侣，修道士 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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opposition
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| n.反对，敌对 | |
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proneness
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| n.俯伏，倾向 | |
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peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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liar
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| n.说谎的人 | |
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schisms
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| n.教会分立，分裂( schism的名词复数 ) | |
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entail
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| vt.使承担，使成为必要，需要 | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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fanaticism
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| n.狂热，盲信 | |
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dissent
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| n./v.不同意，持异议 | |
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heresy
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| n.异端邪说；异教 | |
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51
straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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52
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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53
infliction
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| n.（强加于人身的）痛苦，刑罚 | |
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54
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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57
interrogate
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| vt.讯问，审问，盘问 | |
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58
confide
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| v.向某人吐露秘密 | |
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59
creed
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| n.信条；信念，纲领 | |
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acquitted
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| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
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belligerents
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| n.交战的一方（指国家、集团或个人）( belligerent的名词复数 ) | |
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zeal
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| n.热心，热情，热忱 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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64
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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65
fumigate
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| v.烟熏；用香薰 | |
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66
monogram
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| n.字母组合 | |
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militants
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| 激进分子，好斗分子( militant的名词复数 ) | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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babble
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| v.含糊不清地说，胡言乱语地说，儿语 | |
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discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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tinkling
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| n.丁当作响声 | |
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brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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cymbals
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| pl.铙钹 | |
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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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Christian
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| adj.基督教徒的；n.基督教徒 | |
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traitor
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| n.叛徒，卖国贼 | |
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unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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swirl
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| v.(使)打漩，(使)涡卷；n.漩涡，螺旋形 | |
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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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delightful
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| adj.令人高兴的，使人快乐的 | |
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84
plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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wrangling
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| v.争吵，争论，口角( wrangle的现在分词 ) | |
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halcyon
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| n.平静的，愉快的 | |
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doctrine
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| n.教义；主义；学说 | |
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oracle
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| n.神谕，神谕处，预言 | |
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determined
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| adj.坚定的；有决心的 | |
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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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enrolled
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| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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infinitely
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| adv.无限地，无穷地 | |
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cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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amazement
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| n.惊奇，惊讶 | |
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96
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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oppositions
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| （强烈的）反对( opposition的名词复数 )； 反对党； （事业、竞赛、游戏等的）对手； 对比 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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99
pointed
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| adj.尖的，直截了当的 | |
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100
shrugged
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| vt.耸肩（shrug的过去式与过去分词形式） | |
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101
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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102
intervention
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| n.介入，干涉，干预 | |
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103
ingratitude
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| n.忘恩负义 | |
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104
avert
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| v.防止，避免；转移(目光、注意力等) | |
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105
commissioner
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| n.（政府厅、局、处等部门）专员，长官，委员 | |
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reactionary
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| n.反动者，反动主义者；adj.反动的，反动主义的，反对改革的 | |
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107
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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108
abruptly
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| adv.突然地，出其不意地 | |
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109
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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110
votary
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| n.崇拜者；爱好者；adj.誓约的，立誓任圣职的 | |
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111
insolently
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| adv.自豪地，自傲地 | |
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112
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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113
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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