Not the wild billow, when it breaks its barrier —
Not the wild wind, escaping from its cavern1 —
Not the wild fiend, that mingles2 both together,
And pours their rage upon the ripening3 harvest,
Can match the wild freaks of this mirthful meeting —
Comic, yet fearful — droll4, and yet destructive.
The Conspiracy5.
The monks7 ceased their song, which, like that of the choristers in the legend of the Witch of Berkley, died away in a quaver of consternation8; and, like a flock of chickens disturbed by the presence of the kite, they at first made a movement to disperse9 and fly in different directions, and then, with despair, rather than hope, huddled10 themselves around their new Abbot; who, retaining the lofty and undismayed look which had dignified11 him through the whole ceremony, stood on the higher step of the altar, as if desirous to be the most conspicuous12 mark on which danger might discharge itself, and to save his companions by his self-devotion, since he could afford them no other protection.
Involuntarily, as it were, Magdalen Graeme and the page stepped from the station which hitherto they had occupied unnoticed, and approached to the altar, as desirous of sharing the fate which approached the monks, whatever that might be. Both bowed reverently13 low to the Abbot; and while Magdalen seemed about to speak, the youth, looking towards the main entrance, at which the noise now roared most loudly, and which was at the same time assailed14 with much knocking, laid his hand upon his dagger16.
The Abbot motioned to both to forbear: “Peace, my sister,” he said, in a low tone, but which, being in a different key from the tumultuary sounds without, could be distinctly heard, even amidst the tumult17;—“Peace,” he said, “my sister; let the new Superior of Saint Mary’s himself receive and reply to the grateful acclamations of the vassals18, who come to celebrate his installation.— And thou, my son, forbear, I charge thee, to touch thy earthly weapon;— if it is the pleasure of our protectress, that her shrine19 be this day desecrated20 by deeds of violence, and polluted by blood-shedding, let it not, I charge thee, happen through the deed of a Catholic son of the church.”
The noise and knocking at the outer gate became now every moment louder; and voices were heard impatiently demanding admittance. The Abbot, with dignity, and with a step which even the emergency of danger rendered neither faltering22 nor precipitate23, moved towards the portal, and demanded to know, in a tone of authority, who it was that disturbed their worship, and what they desired?
There was a moment’s silence, and then a loud laugh from without. At length a voice replied, “We desire entrance into the church; and when the door is opened you will soon see who we are.”
“By whose authority do you require entrance?” said the Father.
“By authority of the right reverend Lord Abbot of Unreason,”15 replied the voice from without; and, from the laugh — which followed, it seemed as if there was something highly ludicrous couched under this reply.
“I know not, and seek not to know, your meaning,” replied the Abbot, “since it is probably a rude one. But begone, in the name of God, and leave his servants in peace. I speak this, as having lawful24 authority to command here.”
“Open the door,” said another rude voice, “and we will try titles with you, Sir Monk6, and show you a superior we must all obey.”
“Break open the doors if he dallies25 any longer,” said a third, “and down with the carrion26 monks who would bar us of our privilege!” A general shout followed. “Ay, ay, our privilege! our privilege! down with the doors, and with the lurdane monks, if they make opposition27!”
The knocking was now exchanged for blows with great, hammers, to which the doors, strong as they were, must soon have given way. But the Abbot, who saw resistance would be in vain, and who did not wish to incense28 the assailants by an attempt at offering it, besought29 silence earnestly, and with difficulty obtained a hearing. “My children,” said he, “I will save you from committing a great sin. The porter will presently undo30 the gate — he is gone to fetch the keys — meantime I pray you to consider with yourselves, if you are in a state of mind to cross the holy threshold.”
“Tillyvally for your papistry!” was answered from without; “we are in the mood of the monks when they are merriest, and that is when they sup beef-brewis for lanten-kail. So, if your porter hath not the gout, let him come speedily, or we heave away readily.— Said I well, comrades?”
“Bravely said, and it shall be as bravely done,” said the multitude; and had not the keys arrived at that moment, and the porter in hasty terror performed his office, throwing open the great door, the populace would have saved him the trouble. The instant he had done so, the affrighted janitor31 fled, like one who has drawn32 the bolts of a flood-gate, and expects to be overwhelmed by the rushing inundation33. The monks, with one consent, had withdrawn34 themselves behind the Abbot, who alone kept his station, about three yards from the entrance, showing no signs of fear or perturbation. His brethren — partly encouraged by his devotion, partly ashamed to desert him, and partly animated37 by a sense of duty.— remained huddled close together, at the back of their Superior. There was a loud laugh and huzza when the doors were opened; but, contrary to what might have been expected, no crowd of enraged38 assailants rushed into the church. On the contrary, there was a cry of “A halt!-a halt — to order, my masters! and let the two reverend fathers greet each other, as beseems them.”
The appearance of the crowd who were thus called to order, was grotesque39 in the extreme. It was composed of men, women, and children, ludicrously disguised in various habits, and presenting groups equally diversified40 and grotesque. Here one fellow with a horse’s head painted before him, and a tail behind, and the whole covered with a long foot-cloth, which was supposed to hide the body of the animal, ambled41, caracoled, pranced42, and plunged43, as he performed the celebrated44 part of the hobby-horse,16 so often alluded45 to in our ancient drama; and which still flourishes on the stage in the battle that concludes Bayes’s tragedy. To rival the address and agility46 displayed by this character, another personage advanced in the more formidable character of a huge dragon, with gilded47 wings, open jaws48, and a scarlet49 tongue, cloven at the end, which made various efforts to overtake and devour50 a lad, dressed as the lovely Sabaea, daughter of the King of Egypt, who fled before him; while a martial51 Saint George, grotesquely52 armed with a goblet53 for a helmet, and a spit for a lance, ever and anon interfered54, and compelled the monster to relinquish55 his prey56. A bear, a wolf, and one or two other wild animals, played their parts with the discretion57 of Snug58 the joiner; for the decided59 preference which they gave to the use of their hind35 legs, was sufficient, without any formal annunciation, to assure the most timorous60 spectators that they had to do with habitual61 bipeds. There was a group of outlaws62 with Robin63 Hood64 and Little John at their head17 — the best representation exhibited at the time; and no great wonder, since most of the actors were, by profession, the banished65 men and thieves whom they presented. Other masqueraders there were, of a less marked description. Men were disguised as women, and women as men — children wore the dress of aged36 people, and tottered66 with crutch-sticks in their hands, furred gowns on their little backs, and caps on their round heads — while grandsires assumed the infantine tone as well as the dress of children. Besides these, many had their faces painted, and wore their shirts over the rest of their dress; while coloured pasteboard and ribbons furnished out decorations for others. Those who wanted all these properties, blacked their faces, and turned their jackets inside out; and thus the transmutation of the whole assembly into a set of mad grotesque mummers, was at once completed.
The pause which the masqueraders made, waiting apparently67 for some person of the highest authority amongst them, gave those within the Abbey Church full time to observe all these absurdities68. They were at no loss to comprehend their purpose and meaning.
Few readers can be ignorant, that at an early period, and during the plenitude of her power, the Church of Rome not only connived69 at, but even encouraged, such Saturnalian licenses70 as the inhabitants of Kennaquhair and the neighbourhood had now in hand, and that the vulgar, on such occasions, were not only permitted but encouraged by a number of gambols71, sometimes puerile72 and ludicrous, sometimes immoral73 and profane74, to indemnify themselves for the privations and penances75 imposed on them at other seasons. But, of all other topics for burlesque76 and ridicule77, the rites78 and ceremonial of the church itself were most frequently resorted to; and, strange to say, with the approbation79 of the clergy80 themselves.
While the hierarchy81 flourished in full glory, they do not appear to have dreaded82 the consequences of suffering the people to become so irreverently familiar with things sacred; they then imagined the laity83 to be much in the condition of the labourer’s horse, which does not submit to the bridle84 and the whip with greater reluctance85, because, at rare intervals86, he is allowed to frolic at large in his pasture, and fling out his heels in clumsy gambols at the master who usually drives him. But, when times changed — when doubt of the Roman Catholic doctrine87, and hatred88 of their priesthood, had possessed89 the reformed party, the clergy discovered, too late, that no small inconvenience arose from the established practice of games and merry-makings, in which they themselves, and all they held most sacred, were made the subject of ridicule. It then became obvious to duller politicians than the Romish churchmen, that the same actions have a very different tendency when done in the spirit of sarcastic90 insolence91 and hatred, than when acted merely in exuberance92 of rude and uncontrollable spirits. They, therefore, though of the latest, endeavoured, where they had any remaining influence, to discourage the renewal93 of these indecorous festivities. In this particular, the Catholic clergy were joined by most of the reformed preachers, who were more shocked at the profanity and immorality94 of many of these exhibitions, than disposed to profit by the ridiculous light in which they placed the Church of Rome and her observances. But it was long ere these scandalous and immoral sports could be abrogated;— the rude multitude continued attached to their favourite pastimes, and, both in England and Scotland, the mitre of the Catholic — the rochet of the reformed bishop95 — and the cloak and band of the Calvinistic divine — were, in turn, compelled to give place to those jocular personages, the Pope of Fools, the Boy-Bishop, and the Abbot of Unreason. 18
It was the latter personage who now, in full costume, made his approach to the great door of the church of St. Mary’s, accoutred in such a manner as to form a caricature, or practical parody96, on the costume and attendants of the real Superior, whom he came to beard on the very day of his installation, in the presence of his clergy, and in the chancel of his church. The mock dignitary was a stout-made under-sized fellow, whose thick squab form had been rendered grotesque by a supplemental paunch, well stuffed. He wore a mitre of leather, with the front like a grenadier’s cap, adorned97 with mock embroidery98, and trinkets of tin. This surmounted99 a visage, the nose of which was the most prominent feature, being of unusual size, and at least as richly gemmed100 as his head-gear. His robe was of buckram, and his cope of canvass101, curiously102 painted, and cut into open work. On one shoulder was fixed103 the painted figure of an owl104; and he bore in the right hand his pastoral staff, and in the left a small mirror having a handle to it, thus resembling a celebrated jester, whose adventures, translated into English, were whilom extremely popular, and which may still be procured105 in black letter, for about one sterling106 pound per leaf.
The attendants of this mock dignitary had their proper dresses and equipage, bearing the same burlesque resemblance to the officers of the Convent which their leader did to the Superior. They followed their leader in regular procession, and the motley characters, which had waited his arrival, now crowded into the church in his train, shouting as they came,—“A hall, a hall! for the venerable Father Howleglas, the learned Monk of Misrule, and the Right Reverend Abbot of Unreason!”
The discordant107 minstrelsy of every kind renewed its din21; the boys shrieked108 and howled, and the men laughed and hallooed, and the women giggled109 and screamed, and the beasts roared, and the dragon wallopped and hissed110, and the hobby-horse neighed, pranced, and capered111, and the rest frisked and frolicked, clashing their hobnailed shoes against the pavement, till it sparkled with the marks of their energetic caprioles.
It was, in fine, a scene of ridiculous confusion, that deafened112 the ear, made the eyes giddy, and must have altogether stunned113 any indifferent spectator; the monks, whom personal apprehension114 and a consciousness that much of the popular enjoyment115 arose from the ridicule being directed against them, were, moreover, little comforted by the reflection, that, bold in their disguise, the mummers who whooped117 and capered around them, might, on slight provocation118, turn their jest into earnest, or at least proceed to those practical pleasantries, which at all times arise so naturally out of the frolicsome119 and mischievous120 disposition121 of the populace. They looked to their Abbot amid the tumult, with such looks as landsmen cast upon the pilot when the storm is at the highest — looks which express that they are devoid122 of all hope arising from their own exertions123, and not very confident in any success likely to attend those of their Palinurus.
The Abbot himself seemed at a stand; he felt no fear, but he was sensible of the danger of expressing his rising indignation, which he was scarcely able to suppress. He made a gesture with his hand as if commanding silence, which was at first only replied to by redoubled shouts, and peals124 of wild laughter. When, however, the same motion, and as nearly in the same manner, had been made by Howleglas, it was immediately obeyed by his riotous125 companions, who expected fresh food for mirth in the conversation betwixt the real and mock Abbot, having no small confidence in the vulgar wit and impudence126 of their leader. Accordingly, they began to shout, “To it, fathers — to it I”—“Fight monk, fight madcap — Abbot against Abbot is fair play, and so is reason against unreason, and malice127 against monkery!”
“Silence, my mates!” said Howleglas; “cannot two learned Fathers of the Church hold communion together, but you must come here with your bear-garden whoop116 and hollo, as if you were hounding forth128 a mastiff upon a mad bull? I say silence! and let this learned Father and me confer, touching129 matters affecting our mutual130 state and authority.”
“My children”-said Father Ambrose.
“My children too,— and happy children they are!” said his burlesque counterpart; “many a wise child knows not its own father, and it is well they have two to choose betwixt.”
“If thou hast aught in thee, save scoffing131 and ribaldry,” said the real Abbot, “permit me, for thine own soul’s sake, to speak a few words to these misguided men.”
“Aught in me but scoffing, sayest thou?” retorted the Abbot of Unreason; “why, reverend brother, I have all that becomes mine office at this time a-day — I have beef, ale, and brandy-wine, with other condiments132 not worth mentioning; and for speaking, man — why, speak away, and we will have turn about, like honest fellows.”
During this discussion the wrath133 of Magdalen Graeme had risen to the uttermost; she approached the Abbot, and placing herself by his side, said in a low and yet distinct tone-“Wake and arouse thee, Father — the sword of Saint Peter is in thy hand — strike and avenge134 Saint Peter’s patrimony135!— Bind136 them in the chains which, being riveted137 by the church on earth, are riveted in Heaven —”
“Peace, sister!” said the Abbot; “let not their madness destroy our discretion — I pray thee, peace, and let me do mine office. It is the first, peradventure it may be the last time, I shall be called on to discharge it.”
“Nay138, my holy brother!” said Howleglas, “I rede you, take the holy sister’s advice — never throve convent without woman’s counsel.”
“Peace, vain man!” said the Abbot; “and you, my brethren —”
“Nay, nay!” said the Abbot of Unreason, “no speaking to the lay people, until you have conferred with your brother of the cowl. I swear by bell, book, and candle, that no one of my congregation shall listen to one word you have to say; so you had as well address yourself to me who will.”
To escape a conference so ludicrous, the Abbot again attempted an appeal to what respectful feelings might yet remain amongst the inhabitants of the Halidome, once so devoted139 to their spiritual Superiors. Alas140! the Abbot of Unreason had only to nourish his mock crosier, and the whooping141, the hallooing, and the dancing, were renewed with a vehemence142 which would have defied the lungs of Stentor.
“And now, my mates,” said the Abbot of Unreason, “once again dight your gabs143 and be hushed-let us see if the Cock of Kennaquhair will fight or flee the pit.”
There was again a dead silence of expectation, of which Father Ambrose availed himself to address his antagonist144, seeing plainly that he could gain an audience on no other terms. “Wretched man!” said he, “hast thou no better employment for thy carnal wit, than to employ it in leading these blind and helpless creatures into the pit of utter darkness?”
“Truly, my brother,” replied Howleglas, “I can see little difference betwixt your employment and mine, save that you make a sermon of a jest, and I make a jest of a sermon.”
“Unhappy being,” said the Abbot, “who hast no better subject of pleasantry than that which should make thee tremble — no sounder jest than thine own sins, and no better objects for laughter than those who can absolve145 thee from the guilt146 of them!”
“Verily, my reverend brother,” said the mock Abbot, “what you say might be true, if, in laughing at hypocrites, I meant to laugh at religion.— Oh, it is a precious thing to wear a long dress, with a girdle and a cowl — we become a holy pillar of Mother Church, and a boy must not play at ball against the walls for fear of breaking a painted window!”
“And will you, my friends,” said the Abbot, looking round and speaking with a vehemence which secured him a tranquil147 audience for some time,—“will you suffer a profane buffoon148, within the very church of God, to insult his ministers? Many of you — all of you, perhaps — have lived under my holy predecessors149, who were called upon to rule in this church where I am called upon to suffer. If you have worldly goods, they are their gift; and, when you scorned not to accept better gifts — the mercy and forgiveness of the church — were they not ever at your command?— did we not pray while you were jovial150 — wake while you slept?”
“Some of the good wives of the Halidome were wont151 to say so,” said the Abbot of Unreason; but his jest met in this instance but slight applause, and Father Ambrose, having gained a moment’s attention, hastened to improve it.
“What!” said he; “and is this grateful — is it seemly — is it honest — to assail15 with scorn a few old men, from whose predecessors you hold all, and whose only wish is to die in peace among these fragments of what was once the light of the land, and whose daily prayer is, that they may be removed ere that hour comes when the last spark shall be extinguished, and the land left in the darkness which it has chosen rather than light? We have not turned against you the edge of the spiritual sword, to revenge our temporal persecution152; the tempest of your wrath hath despoiled153 us of land, and deprived us almost of our daily food, but we have not repaid it with the thunders of excommunication — we only pray your leave to live and die within the church which is our own, invoking154 God, our Lady, and the Holy Saints to pardon your sins, and our own, undisturbed by scurril buffoonery and blasphemy155.”
This speech, so different in tone and termination from that which the crowd had expected, produced an effect upon their feelings unfavourable to the prosecution156 of their frolic. The morris-dancers stood still — the hobby-horse surceased his capering157 — pipe and tabor were mute, and “silence, like a heavy cloud,” seemed to descend158 on the once noisy rabble159. Several of the beasts were obviously moved to compunction; the bear could not restrain his sobs160, and a huge fox was observed to wipe his eyes with his tail. But in especial the dragon, lately so formidably rampant161, now relaxed the terror of his claws, uncoiled his tremendous rings, and grumbled162 out of his fiery163 throat in a repentant164 tone, “By the mass, I thought no harm in exercising our old pastime, but an I had thought the good Father would have taken it so to heart, I would as soon have played your devil, as your dragon.”
In this momentary165 pause, the Abbot stood amongst the miscellaneous and grotesque forms by which he was surrounded, triumphant166 as Saint Anthony, in Callot’s Temptations; but Howleglas would not so resign his purpose.
“And how now, my masters!” said he, “is this fair play or no? Have you not chosen me Abbot of Unreason, and is it lawful for any of you to listen to common sense today? Was I not formally elected by you in solemn chapter, held in Luckie Martin’s change-house, and will you now desert me, and give up your old pastime and privilege? Play out the play — and he that speaks the next word of sense or reason, or bids us think or consider, or the like of that, which befits not the day, I will have him solemnly ducked in the mill-dam!”
The rabble, mutable as usual, huzzaed, the pipe and tabor struck up, the hobby-horse pranced, the beasts roared, and even the repentant dragon began again to coil up his spires167, and prepare himself for fresh gambols. But the Abbot might still have overcome, by his eloquence168 and his entreaties169, the malicious171 designs of the revellers, had not Dame172 Magdalen Graeme given loose to the indignation which she had long suppressed.
“Scoffers,” she said, “and men of Belial — Blasphemous173 heretics, and truculent174 tyrants175 ——”
“Your patience, my sister, I entreat170 and I command you!” said the Abbot; “let me do my duty — disturb me not in mine office!”
But Dame Magdalen continued to thunder forth her threats in the name of Popes and Councils, and in the name of every Saint, from St. Michael downward.
“My comrades!” said the Abbot of Unreason, “this good dame hath not spoken a single word of reason, and therein may esteem177 herself free from the law. But what she spoke176 was meant for reason, and, therefore, unless she confesses and avouches all which she has said to be nonsense, it shall pass for such, so far as to incur178 our statutes179. Wherefore, holy dame, pilgrim, or abbess, or whatever thou art, be mute with thy mummery or beware the mill-dam. We will have neither spiritual nor temporal scolds in our Diocese of Unreason!”
As he spoke thus, he extended his hand towards the old woman, while his followers180 shouted, “A doom181 — a doom!” and prepared to second his purpose, when lo! it was suddenly frustrated182. Roland Graeme had witnessed with indignation the insults offered to his old spiritual preceptor, but yet had wit enough to reflect he could render him no assistance, but might well, by ineffective interference, make matters worse. But when he saw his aged relative in danger of personal violence, he gave way to the natural impetuosity of his temper, and, stepping forward, struck his poniard into the body of the Abbot of Unreason, whom the blow instantly prostrated183 on the pavement.
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1
cavern
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| n.洞穴，大山洞 | |
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2
mingles
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| 混合，混入( mingle的第三人称单数 )； 混进，与…交往[联系] | |
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3
ripening
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| v.成熟，使熟( ripen的现在分词 )；熟化；熟成 | |
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4
droll
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| adj.古怪的，好笑的 | |
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conspiracy
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| n.阴谋，密谋，共谋 | |
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monk
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| n.和尚，僧侣，修道士 | |
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7
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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8
consternation
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| n.大为吃惊，惊骇 | |
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9
disperse
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| vi.使分散；使消失；vt.分散；驱散 | |
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10
huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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11
dignified
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| a.可敬的，高贵的 | |
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12
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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13
reverently
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| adv.虔诚地 | |
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assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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assail
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| v.猛烈攻击，抨击，痛斥 | |
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dagger
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| n.匕首，短剑，剑号 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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18
vassals
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| n.奴仆( vassal的名词复数 )；（封建时代）诸侯；从属者；下属 | |
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shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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desecrated
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| 毁坏或亵渎( desecrate的过去式和过去分词 ) | |
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din
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| n.喧闹声，嘈杂声 | |
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faltering
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| 犹豫的，支吾的，蹒跚的 | |
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precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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dallies
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| v.随随便便地对待( dally的第三人称单数 )；不很认真地考虑；浪费时间；调情 | |
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carrion
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| n.腐肉 | |
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opposition
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| n.反对，敌对 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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30
undo
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| vt.解开，松开；取消，撤销 | |
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janitor
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| n.看门人，管门人 | |
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32
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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inundation
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| n.the act or fact of overflowing | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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hind
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| adj.后面的，后部的 | |
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aged
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| adj.年老的，陈年的 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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38
enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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39
grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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40
diversified
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| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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41
ambled
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| v.（马）缓行( amble的过去式和过去分词 )；从容地走，漫步 | |
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42
pranced
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| v.（马）腾跃( prance的过去式和过去分词 ) | |
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43
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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44
celebrated
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| adj.有名的，声誉卓著的 | |
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45
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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46
agility
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| n.敏捷，活泼 | |
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47
gilded
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| a.镀金的，富有的 | |
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48
jaws
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| n.口部；嘴 | |
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49
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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50
devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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51
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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52
grotesquely
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| adv. 奇异地,荒诞地 | |
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53
goblet
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| n.高脚酒杯 | |
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54
interfered
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| v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉 | |
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55
relinquish
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| v.放弃，撤回，让与，放手 | |
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56
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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57
discretion
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| n.谨慎；随意处理 | |
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58
snug
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| adj.温暖舒适的，合身的，安全的；v.使整洁干净，舒适地依靠，紧贴；n.（英）酒吧里的私房 | |
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59
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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60
timorous
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| adj.胆怯的，胆小的 | |
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61
habitual
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| adj.习惯性的；通常的，惯常的 | |
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62
outlaws
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| 歹徒，亡命之徒( outlaw的名词复数 )； 逃犯 | |
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63
robin
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| n.知更鸟，红襟鸟 | |
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64
hood
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| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
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65
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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66
tottered
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| v.走得或动得不稳( totter的过去式和过去分词 )；踉跄；蹒跚；摇摇欲坠 | |
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67
apparently
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| adv.显然地；表面上，似乎 | |
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68
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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69
connived
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| v.密谋 ( connive的过去式和过去分词 )；搞阴谋；默许；纵容 | |
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70
licenses
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| n.执照( license的名词复数 )v.批准，许可，颁发执照( license的第三人称单数 ) | |
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71
gambols
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| v.蹦跳，跳跃，嬉戏( gambol的第三人称单数 ) | |
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72
puerile
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| adj.幼稚的，儿童的 | |
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73
immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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74
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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75
penances
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| n.（赎罪的）苦行，苦修( penance的名词复数 ) | |
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76
burlesque
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| v.嘲弄，戏仿；n.嘲弄，取笑，滑稽模仿 | |
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77
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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78
rites
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| 仪式，典礼( rite的名词复数 ) | |
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79
approbation
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| n.称赞；认可 | |
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80
clergy
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| n.[总称]牧师，神职人员 | |
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81
hierarchy
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| n.等级制度；统治集团，领导层 | |
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82
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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83
laity
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| n.俗人；门外汉 | |
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84
bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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85
reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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86
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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87
doctrine
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| n.教义；主义；学说 | |
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88
hatred
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| n.憎恶，憎恨，仇恨 | |
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89
possessed
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| adj.疯狂的；拥有的，占有的 | |
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90
sarcastic
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| adj.讥讽的，讽刺的，嘲弄的 | |
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91
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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92
exuberance
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| n.丰富；繁荣 | |
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93
renewal
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| adj.(契约)延期，续订，更新，复活，重来 | |
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94
immorality
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| n. 不道德, 无道义 | |
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95
bishop
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| n.主教，（国际象棋）象 | |
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96
parody
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| n.打油诗文，诙谐的改编诗文，拙劣的模仿；v.拙劣模仿，作模仿诗文 | |
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97
adorned
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| [计]被修饰的 | |
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98
embroidery
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| n.绣花，刺绣；绣制品 | |
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99
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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100
gemmed
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| 点缀（gem的过去式与过去分词形式） | |
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101
canvass
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| v.招徕顾客，兜售；游说；详细检查，讨论 | |
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102
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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103
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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104
owl
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| n.猫头鹰，枭 | |
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105
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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106
sterling
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| adj.英币的(纯粹的，货真价实的)；n.英国货币(英镑) | |
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107
discordant
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| adj.不调和的 | |
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108
shrieked
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| v.尖叫( shriek的过去式和过去分词 ) | |
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109
giggled
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| v.咯咯地笑( giggle的过去式和过去分词 ) | |
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110
hissed
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| 发嘶嘶声( hiss的过去式和过去分词 )； 发嘘声表示反对 | |
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111
capered
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| v.跳跃，雀跃( caper的过去式和过去分词 ) | |
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112
deafened
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| 使聋( deafen的过去式和过去分词 )； 使隔音 | |
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113
stunned
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| adj. 震惊的，惊讶的 动词stun的过去式和过去分词 | |
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114
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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115
enjoyment
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| n.乐趣；享有；享用 | |
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116
whoop
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| n.大叫，呐喊，喘息声；v.叫喊，喘息 | |
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117
whooped
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| 叫喊( whoop的过去式和过去分词 )； 高声说； 唤起 | |
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118
provocation
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| n.激怒，刺激，挑拨，挑衅的事物，激怒的原因 | |
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119
frolicsome
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| adj.嬉戏的，闹着玩的 | |
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120
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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121
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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122
devoid
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| adj.全无的，缺乏的 | |
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123
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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124
peals
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| n.（声音大而持续或重复的）洪亮的响声( peal的名词复数 )；隆隆声；洪亮的钟声；钟乐v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的第三人称单数 ) | |
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125
riotous
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| adj.骚乱的；狂欢的 | |
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126
impudence
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| n.厚颜无耻；冒失；无礼 | |
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127
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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128
forth
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| adv.向前；向外，往外 | |
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129
touching
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| adj.动人的，使人感伤的 | |
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130
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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131
scoffing
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| n. 嘲笑, 笑柄, 愚弄 v. 嘲笑, 嘲弄, 愚弄, 狼吞虎咽 | |
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132
condiments
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| n.调味品 | |
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133
wrath
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| n.愤怒，愤慨，暴怒 | |
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134
avenge
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| v.为...复仇，为...报仇 | |
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135
patrimony
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| n.世袭财产，继承物 | |
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136
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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137
riveted
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| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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138
nay
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| adv.不；n.反对票，投反对票者 | |
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139
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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140
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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141
whooping
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| 发嗬嗬声的，发咳声的 | |
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142
vehemence
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| n.热切；激烈；愤怒 | |
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143
gabs
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| v.空谈，唠叨，瞎扯( gab的第三人称单数 ) | |
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144
antagonist
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| n.敌人，对抗者，对手 | |
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145
absolve
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| v.赦免，解除（责任等） | |
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146
guilt
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| n.犯罪；内疚；过失，罪责 | |
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147
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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148
buffoon
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| n.演出时的丑角 | |
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149
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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150
jovial
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| adj.快乐的，好交际的 | |
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151
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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152
persecution
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| n. 迫害,烦扰 | |
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153
despoiled
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| v.掠夺，抢劫( despoil的过去式和过去分词 ) | |
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154
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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155
blasphemy
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| n.亵渎，渎神 | |
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156
prosecution
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| n.起诉，告发，检举，执行，经营 | |
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157
capering
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| v.跳跃，雀跃( caper的现在分词 )；蹦蹦跳跳 | |
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158
descend
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| vt./vi.传下来，下来，下降 | |
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159
rabble
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| n.乌合之众，暴民；下等人 | |
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160
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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161
rampant
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| adj.(植物)蔓生的；狂暴的，无约束的 | |
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162
grumbled
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| 抱怨( grumble的过去式和过去分词 )； 发牢骚； 咕哝； 发哼声 | |
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163
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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164
repentant
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| adj.对…感到悔恨的 | |
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165
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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166
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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167
spires
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| n.（教堂的） 塔尖，尖顶( spire的名词复数 ) | |
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168
eloquence
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| n.雄辩；口才，修辞 | |
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169
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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170
entreat
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| v.恳求，恳请 | |
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171
malicious
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| adj.有恶意的，心怀恶意的 | |
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172
dame
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| n.女士 | |
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173
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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174
truculent
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| adj.野蛮的，粗野的 | |
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175
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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176
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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177
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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178
incur
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| vt.招致，蒙受，遭遇 | |
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179
statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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180
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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181
doom
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| n.厄运，劫数；v.注定，命定 | |
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182
frustrated
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| adj.挫败的，失意的，泄气的v.使不成功( frustrate的过去式和过去分词 )；挫败；使受挫折；令人沮丧 | |
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183
prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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