“Aha, I have caught you,” said Sancho; “this is what in my heart and soul I was longing1 to know. Come now, senor, can you deny what is commonly said around us, when a person is out of humour, ‘I don’t know what ails2 so-and-so, that he neither eats, nor drinks, nor sleeps, nor gives a proper answer to any question; one would think he was enchanted3’? From which it is to be gathered that those who do not eat, or drink, or sleep, or do any of the natural acts I am speaking of — that such persons are enchanted; but not those that have the desire your worship has, and drink when drink is given them, and eat when there is anything to eat, and answer every question that is asked them.”
“What thou sayest is true, Sancho,” replied Don Quixote; “but I have already told thee there are many sorts of enchantments4, and it may be that in the course of time they have been changed one for another, and that now it may be the way with enchanted people to do all that I do, though they did not do so before; so it is vain to argue or draw inferences against the usage of the time. I know and feel that I am enchanted, and that is enough to ease my conscience; for it would weigh heavily on it if I thought that I was not enchanted, and that in a aint-hearted and cowardly way I allowed myself to lie in this cage, defrauding5 multitudes of the succour I might afford to those in need and distress6, who at this very moment may be in sore want of my aid and protection.”
“Still for all that,” replied Sancho, “I say that, for your greater and fuller satisfaction, it would be well if your worship were to try to get out of this prison (and I promise to do all in my power to help, and even to take you out of it), and see if you could once more mount your good Rocinante, who seems to be enchanted too, he is so melancholy7 and dejected; and then we might try our chance in looking for adventures again; and if we have no luck there will be time enough to go back to the cage; in which, on the faith of a good and loyal squire8, I promise to shut myself up along with your worship, if so be you are so unfortunate, or I so stupid, as not to be able to carry out my plan.”
“I am content to do as thou sayest, brother Sancho,” said Don Quixote, “and when thou seest an opportunity for effecting my release I will obey thee absolutely; but thou wilt9 see, Sancho, how mistaken thou art in thy conception of my misfortune.”
The knight10-errant and the ill-errant squire kept up their conversation till they reached the place where the curate, the canon, and the barber, who had already dismounted, were waiting for them. The carter at once unyoked the oxen and left them to roam at large about the pleasant green spot, the freshness of which seemed to invite, not enchanted people like Don Quixote, but wide-awake, sensible folk like his squire, who begged the curate to allow his master to leave the cage for a little; for if they did not let him out, the prison might not be as clean as the propriety11 of such a gentleman as his master required. The curate understood him, and said he would very gladly comply with his request, only that he feared his master, finding himself at liberty, would take to his old courses and make off where nobody could ever find him again.
“I will answer for his not running away,” said Sancho.
“And I also,” said the canon, “especially if he gives me his word as a knight not to leave us without our consent.”
Don Quixote, who was listening to all this, said, “I give it; — moreover one who is enchanted as I am cannot do as he likes with himself; for he who had enchanted him could prevent his moving from one place for three ages, and if he attempted to escape would bring him back flying." — And that being so, they might as well release him, particularly as it would be to the advantage of all; for, if they did not let him out, he protested he would be unable to avoid offending their nostrils12 unless they kept their distance.
The canon took his hand, tied together as they both were, and on his word and promise they unbound him, and rejoiced beyond measure he was to find himself out of the cage. The first thing he did was to stretch himself all over, and then he went to where Rocinante was standing13 and giving him a couple of slaps on the haunches said, “I still trust in God and in his blessed mother, O flower and mirror of steeds, that we shall soon see ourselves, both of us, as we wish to be, thou with thy master on thy back, and I mounted upon thee, following the calling for which God sent me into the world.” And so saying, accompanied by Sancho, he withdrew to a retired14 spot, from which he came back much relieved and more eager than ever to put his squire’s scheme into execution.
The canon gazed at him, wondering at the extraordinary nature of his madness, and that in all his remarks and replies he should show such excellent sense, and only lose his stirrups, as has been already said, when the subject of chivalry15 was broached16. And so, moved by compassion17, he said to him, as they all sat on the green grass awaiting the arrival of the provisions:
“Is it possible, gentle sir, that the nauseous and idle reading of books of chivalry can have had such an effect on your worship as to upset your reason so that you fancy yourself enchanted, and the like, all as far from the truth as falsehood itself is? How can there be any human understanding that can persuade itself there ever was all that infinity19 of Amadises in the world, or all that multitude of famous knights20, all those emperors of Trebizond, all those Felixmartes of Hircania, all those palfreys, and damsels-errant, and serpents, and monsters, and giants, and marvellous adventures, and enchantments of every kind, and battles, and prodigious21 encounters, splendid costumes, love-sick princesses, squires22 made counts, droll23 dwarfs24, love letters, billings and cooings, swashbuckler women, and, in a word, all that nonsense the books of chivalry contain? For myself, I can only say that when I read them, so long as I do not stop to think that they are all lies and frivolity25, they give me a certain amount of pleasure; but when I come to consider what they are, I fling the very best of them at the wall, and would fling it into the fire if there were one at hand, as richly deserving such punishment as cheats and impostors out of the range of ordinary toleration, and as founders26 of new sects27 and modes of life, and teachers that lead the ignorant public to believe and accept as truth all the folly28 they contain. And such is their audacity29, they even dare to unsettle the wits of gentlemen of birth and intelligence, as is shown plainly by the way they have served your worship, when they have brought you to such a pass that you have to be shut up in a cage and carried on an ox-cart as one would carry a lion or a tiger from place to place to make money by showing it. Come, Senor Don Quixote, have some compassion for yourself, return to the bosom30 of common sense, and make use of the liberal share of it that heaven has been pleased to bestow31 upon you, employing your abundant gifts of mind in some other reading that may serve to benefit your conscience and add to your honour. And if, still led away by your natural bent32, you desire to read books of achievements and of chivalry, read the Book of Judges in the Holy Scriptures33, for there you will find grand reality, and deeds as true as they are heroic. Lusitania had a Viriatus, Rome a Caesar, Carthage a Hannibal, Greece an Alexander, Castile a Count Fernan Gonzalez, Valencia a Cid, Andalusia a Gonzalo Fernandez, Estremadura a Diego Garcia de Paredes, Jerez a Garci Perez de Vargas, Toledo a Garcilaso, Seville a Don Manuel de Leon, to read of whose valiant34 deeds will entertain and instruct the loftiest minds and fill them with delight and wonder. Here, Senor Don Quixote, will be reading worthy35 of your sound understanding; from which you will rise learned in history, in love with virtue36, strengthened in goodness, improved in manners, brave without rashness, prudent37 without cowardice38; and all to the honour of God, your own advantage and the glory of La Mancha, whence, I am informed, your worship derives39 your birth.”
Don Quixote listened with the greatest attention to the canon’s words, and when he found he had finished, after regarding him for some time, he replied to him:
“It appears to me, gentle sir, that your worship’s discourse40 is intended to persuade me that there never were any knights-errant in the world, and that all the books of chivalry are false, lying, mischievous41 and useless to the State, and that I have done wrong in reading them, and worse in believing them, and still worse in imitating them, when I undertook to follow the arduous42 calling of knight-errantry which they set forth43; for you deny that there ever were Amadises of Gaul or of Greece, or any other of the knights of whom the books are full.”
“It is all exactly as you state it,” said the canon; to which Don Quixote returned, “You also went on to say that books of this kind had done me much harm, inasmuch as they had upset my senses, and shut me up in a cage, and that it would be better for me to reform and change my studies, and read other truer books which would afford more pleasure and instruction.”
“Just so,” said the canon.
“Well then,” returned Don Quixote, “to my mind it is you who are the one that is out of his wits and enchanted, as you have ventured to utter such blasphemies44 against a thing so universally acknowledged and accepted as true that whoever denies it, as you do, deserves the same punishment which you say you inflict45 on the books that irritate you when you read them. For to try to persuade anybody that Amadis, and all the other knights-adventurers with whom the books are filled, never existed, would be like trying to persuade him that the sun does not yield light, or ice cold, or earth nourishment46. What wit in the world can persuade another that the story of the Princess Floripes and Guy of Burgundy is not true, or that of Fierabras and the bridge of Mantible, which happened in the time of Charlemagne? For by all that is good it is as true as that it is daylight now; and if it be a lie, it must be a lie too that there was a Hector, or Achilles, or Trojan war, or Twelve Peers of France, or Arthur of England, who still lives changed into a raven47, and is unceasingly looked for in his kingdom. One might just as well try to make out that the history of Guarino Mezquino, or of the quest of the Holy Grail, is false, or that the loves of Tristram and the Queen Yseult are apocryphal48, as well as those of Guinevere and Lancelot, when there are persons who can almost remember having seen the Dame49 Quintanona, who was the best cupbearer in Great Britain. And so true is this, that I recollect50 a grandmother of mine on the father’s side, whenever she saw any dame in a venerable hood18, used to say to me, ‘Grandson, that one is like Dame Quintanona,’ from which I conclude that she must have known her, or at least had managed to see some portrait of her. Then who can deny that the story of Pierres and the fair Magalona is true, when even to this day may be seen in the king’s armoury the pin with which the valiant Pierres guided the wooden horse he rode through the air, and it is a trifle bigger than the pole of a cart? And alongside of the pin is Babieca’s saddle, and at Roncesvalles there is Roland’s horn, as large as a large beam; whence we may infer that there were Twelve Peers, and a Pierres, and a Cid, and other knights like them, of the sort people commonly call adventurers. Or perhaps I shall be told, too, that there was no such knight-errant as the valiant Lusitanian Juan de Merlo, who went to Burgundy and in the city of Arras fought with the famous lord of Charny, Mosen Pierres by name, and afterwards in the city of Basle with Mosen Enrique de Remesten, coming out of both encounters covered with fame and honour; or adventures and challenges achieved and delivered, also in Burgundy, by the valiant Spaniards Pedro Barba and Gutierre Quixada (of whose family I come in the direct male line), when they vanquished51 the sons of the Count of San Polo. I shall be told, too, that Don Fernando de Guevara did not go in quest of adventures to Germany, where he engaged in combat with Micer George, a knight of the house of the Duke of Austria. I shall be told that the jousts52 of Suero de Quinones, him of the ‘Paso,’ and the emprise of Mosen Luis de Falces against the Castilian knight, Don Gonzalo de Guzman, were mere53 mockeries; as well as many other achievements of Christian54 knights of these and foreign realms, which are so authentic55 and true, that, I repeat, he who denies them must be totally wanting in reason and good sense.”
The canon was amazed to hear the medley56 of truth and fiction Don Quixote uttered, and to see how well acquainted he was with everything relating or belonging to the achievements of his knight-errantry; so he said in reply:
“I cannot deny, Senor Don Quixote, that there is some truth in what you say, especially as regards the Spanish knights-errant; and I am willing to grant too that the Twelve Peers of France existed, but I am not disposed to believe that they did all the things that the Archbishop Turpin relates of them. For the truth of the matter is they were knights chosen by the kings of France, and called ‘Peers’ because they were all equal in worth, rank and prowess (at least if they were not they ought to have been), and it was a kind of religious order like those of Santiago and Calatrava in the present day, in which it is assumed that those who take it are valiant knights of distinction and good birth; and just as we say now a Knight of St. John, or of Alcantara, they used to say then a Knight of the Twelve Peers, because twelve equals were chosen for that military order. That there was a Cid, as well as a Bernardo del Carpio, there can be no doubt; but that they did the deeds people say they did, I hold to be very doubtful. In that other matter of the pin of Count Pierres that you speak of, and say is near Babieca’s saddle in the Armoury, I confess my sin; for I am either so stupid or so short-sighted, that, though I have seen the saddle, I have never been able to see the pin, in spite of it being as big as your worship says it is.”
“For all that it is there, without any manner of doubt,” said Don Quixote; “and more by token they say it is inclosed in a sheath of cowhide to keep it from rusting57.”
“All that may be,” replied the canon; “but, by the orders I have received, I do not remember seeing it. However, granting it is there, that is no reason why I am bound to believe the stories of all those Amadises and of all that multitude of knights they tell us about, nor is it reasonable that a man like your worship, so worthy, and with so many good qualities, and endowed with such a good understanding, should allow himself to be persuaded that such wild crazy things as are written in those absurd books of chivalry are really true.”
“对，”桑乔说，“这下才算说着了。这也就是我最想知道的事情。您说，大人，比如说有个人身体不舒服，大家常说：‘这个人怎么回事？不吃不喝不睡觉，问他什么话他也说得文不对题，像中了邪似的。’这点您不否认吧？由此可见，不吃不喝不睡觉，也不做我说的那种本能的事情，这样的人才算中了魔法。可像您这样，给喝就喝，有吃就吃，有问必答，就不算是中了魔法。”
“你说得对，桑乔，”唐吉诃德说，“不过我已经对你说过，魔法有多种，可能时过境迁，现在中了魔法的人都能像我现在这样，虽然以前中了魔法的人并不是这样。每个时期有每个时期的做法，不能一概而论。我自己清楚我已经中了魔法，这就足以让我心平气静了。如果我认为我并没有中魔法，却因为怯懦懒惰而甘愿被关在笼子里，辜负了那些正急需我帮助和保护的穷苦人，我的心情就会很沉重。”
“话虽然是这么说，”桑乔说，“为了验证一下，您最好试着从这个牢笼里出来，我也会尽全力帮助您。您出来后，再试着骑上罗西南多。看它垂头丧气那样子，大概它也中了魔。然后咱们再去试着寻险。假如不行，您还有时间回到笼子里去。我以一个忠厚侍从的名义向天发誓，万一由于您运气不佳或者由于我考虑得过于简单，事情没有成功，我一定陪您在笼子里待着。”
“我很愿意按你说的去做，桑乔兄弟。”唐吉诃德说，“你找到机会让我脱身的时候，我完全听你的。不过桑乔，到时候你就知道了，你对我的遭遇还没有弄清是怎么回事。”
游侠骑士和这位游而不侠的侍从边走边聊，来到神甫、牧师和理发师面前，他们早已下马在前面等候了。赶牛车的人把牛从轭上解下来，任它们在那个碧翠清幽的地方走动。秀色可餐对于中了魔法的唐吉诃德来说无所谓，却令包括桑乔在内的明白人流连忘返。桑乔请求神甫让他的主人出来一会儿，否则笼子就会弄脏了，这与他主人这样的身份不符。神甫表示理解，说自己非常愿意满足他的要求，可是怕他的主人一旦获得自由，就我行我素，跑得无影无踪。
“我保证他不会跑。”桑乔说。
“我也可以保证，”牧师说，“不过他得以骑士的名义保证，除非我们同意，决不离开我们。”
“我保证，”唐吉诃德说，刚才那些对话他全听到了，“特别是像我这样中了魔法的人，已经身不由己，因为如果对某人施了魔法，就可以让他几百年原地不动。即使他跑了，也可以让他从天上飞回来。”唐吉诃德说，因此完全可以把他放出来，而且这对大家都有好处，否则大家的鼻子就不会太好受了，除非他们走开。
牧师扶着唐吉诃德的一只手，当时唐吉诃德的两只手仍然被捆在一起，让他郑重发誓，然后才把他从笼子里放出来。唐吉诃德见自己已从笼子里出来，简直乐坏了。他做的第一件事就是伸了个大懒腰，接着就跑到罗西南多身边，在马屁股上拍了两下，说道：
“马匹之精华，我相信上帝和他慈祥的圣母很快就会让咱们如愿以偿，那就是你驮着你的主人，我骑在你的背上，去行使上帝派我到世上来承担的职责。”
唐吉诃德说完就同桑乔走到偏僻之处去了。回来后他感觉轻松多了，因此便更急于实施桑乔安排的计划。
牧师看着唐吉诃德，对他如此怪异感到惊奇，同他谈论什么，他的思维都显得很明智，唯独一谈到骑士道，像前几次一样，他就犯糊涂了。牧师不禁动了恻隐之心。当大家在草地上坐下，等待牧师安排的食物时，牧师对唐吉诃德说：“贵族大人，您读了那些低级无聊的骑士小说，是非不分，真假不辨，竟然相信您中了魔法以及其它诸如此类的事情。一个正常人的头脑怎么会相信世界上有那么多阿马迪斯，有不计其数的著名骑士，有特拉彼松达的皇帝，有费利克斯马尔特·德伊尔卡尼亚，有游侠少女的坐骑，有毒蛇、妖怪和巨人，有惊险奇遇和激烈的战斗，有各种各样的魔法，有华丽的服装、多情的公主、伯爵侍从、滑稽的侏儒，有缠绵的情书和话语，有烈女以及骑士小说里的各种稀奇古怪的事情？我看这些书的时候，如果不想到那全是胡编乱造，也许会有某种快感。可一想到它们竟是那类东西，就想把它们往墙上摔，如果附近或旁边有火，还要把它们扔到火里去。它们妖言惑众，不顾常情，使那些无知的百姓竟然对它们的胡言乱语信以为真，就像那些散布邪说的人一样，理应受到这种惩罚。而且，它们竟迷惑了许多精明的学者和豪门贵族，这一点从您身上就明显表现出来。这些小说导致您最终被人关进笼子，用牛车拉着，就像拉个狮子或老虎到处展览，以此赚钱。唐吉诃德大人呀，您应该为自己感到悲哀，改邪归正，利用老天赐给您的一切，利用您高度的聪明智慧，阅读其他有益于您身心的书籍，也可以提高自己的声誉。
“如果您天生喜欢读有关英雄业绩的书，您可以读《圣经》的《士师记》，那里有许多真正的勇士的伟大业绩。卢西塔尼亚有维里阿图，罗马有凯撒，迦太基有阿尼瓦尔，希腊有亚历山大，卡斯蒂利亚有费尔南·冈萨雷斯伯爵，瓦伦西亚有熙德，安达卢西亚有贡萨洛·费尔南德斯，埃斯特雷马杜拉有迭戈·加西亚·德帕雷德斯，赫雷斯有加尔西，托莱多有加尔西拉索，塞维利亚有唐曼努埃尔·德莱昂，阅读有关这些人的英雄事迹的书既可以让人得到消遣，又可以受到教育，即使很有学识的文人读起来也会饶有兴趣，叹为观止。
“这种书才是像您这样聪明的人读的，唐吉诃德大人。这种书可以让人增长历史知识，陶冶性情，学到优秀品德，改善人的举止，无所畏惧，大胆勇猛。这些可以给上帝带来荣誉，而且更重要的是，在我看来，也为您的故乡曼查赢得名声。”
唐吉诃德一直极其认真地听牧师陈述。他见牧师说完了，又看了牧师好一会儿，才说道：
“贵族大人，我觉得您这番话的目的是要让我相信世界上根本没有游侠骑士，而且所有骑士小说都是胡言乱语，对国家有害无益。我不应该读，更不应该相信它们，更糟糕的是我还模仿它们，按照它们的样子投身于游侠骑士这一极其艰苦的行业。同时您还反驳我说，无论是高卢还是希腊，从来就没有阿马迪斯，也没有骑士小说中通篇出现的其他骑士。”
“确实如此。”牧师说。
唐吉诃德说道：
“您还补充说这些骑士小说深深毒害了我，使我失去了理智，最后被关进笼子，因此我应该改弦易辙，阅读其它一些真正能够寓教于趣的书。”
“是这样。”牧师说。
“可我认为，”唐吉诃德说，“失去理智并且中了邪的正是您。您竟大放厥词，反对这项在世界上如此受欢迎、如此受重视的事物。您读骑士小说时感到气愤，认为应该对骑士小说施行惩罚。其实，正是像您这样反对这种事物的人，才应该受到您刚才说到的惩罚。您想让人们相信世界上从来没有阿马迪斯，也没有骑士小说里随处可见的其他征险骑士，就好比想让人相信太阳不发光，寒冰不冻人，大地不能养育万物一样。世界上哪位学者能够让别人相信佛罗里佩斯公主和吉·德波尔戈尼亚的事以及卡洛曼时期的菲耶拉布拉斯和曼蒂布莱大桥的事呢？而这是千真万确的，无可置疑。如果说这是谎言，就好比说世界上没有赫克托耳，没有阿基琉斯，没有特洛伊战争，没有法国十二廷臣，没有英格兰的亚瑟王一样，而亚瑟王现在已经变成了一只乌鸦，他的王国正翘首企盼着他的归来。还有人竟敢说瓜里诺·梅斯基诺和寻找圣杯①的事是编造的，说特里斯坦和艾斯厄王后的爱情，以及希夫内拉和兰萨罗特的爱情是杜撰的。现在还有人记得曾经见过女仆金塔尼奥纳，她是英国最高级的斟酒女。这里绝无虚假。我记得我祖母见到某个女仆戴着大头巾时总对我说：‘孩子，那个女仆就特别像金塔尼奥纳。’由此我可以认定祖母大概认识她，至少曾见过她的画像。谁能说皮埃尔斯和美丽的马加洛纳的事不是真的呢？皇家兵器博物馆里至今还陈列着勇敢的皮埃尔斯在空中调转他骑的那匹木马时使用的销钉，那个销钉的个儿比车辕还大点儿呢。销钉的旁边就是巴比加的鞍子。罗尔丹的号角足有房梁那么大，现在就陈列在龙塞斯瓦列斯。由此可见，十二廷臣确实存在，皮埃尔斯存在，熙德和其他此类的骑士也存在，他们都曾四处征险。勇敢的卢西塔尼亚游侠骑士胡安·德梅尔洛曾见到过波尔戈尼亚，并且在拉斯城同查尔尼大名鼎鼎的皮埃尔斯穆绅②交锋，后来又在巴西莱亚城同恩里克·德雷梅斯坦穆绅作战，结果两次他都获胜了，从此闻名遐迩。如果不是确有其事，人们就会告诉我，这些全是假的。西班牙的勇士佩德罗·巴尔瓦和古铁雷·基哈达，说起来我还是基哈达家族的直系后裔呢，他们也是在波尔戈尼亚征险挑战，战胜了圣波洛伯爵的后代们。
①圣杯是神话和骑士小说中耶稣最后一次晚餐时用的杯子。
②穆绅是古时西班牙的阿拉贡地区对二等贵族的称号，后来在某些地区改作尊称。
“还有人否认费尔南多·德格瓦拉曾到德国征险，并且同奥地利公爵家族的骑士豪尔赫先生搏斗，说苏埃罗在帕索的枪术对练比赛是胡闹，否认路易斯·德法尔塞斯穆绅同西班牙骑士唐贡萨洛·德古斯曼的比赛，以及西班牙和其他王国的骑士那些不可置疑的丰功伟绩。我再重复一遍，否认这些是毫无道理的。”
牧师对唐吉诃德如此混淆是非，以及他对所有与游侠骑士有关的事情了如指掌而深感惊讶。他说道：
“唐吉诃德大人，我不能说您讲的全不是事实，特别是那些有关西班牙骑士的情况。同时我也承认法国有十二廷臣，可是我不能相信蒂尔潘大主教写的有关他们的所有东西。实际上，他们是法国国王挑选出来的骑士，具有同样的意志、素质和勇气，至少他们应该是这样的。他们就像现在的圣地亚哥或卡拉特拉瓦的宗教团，能够参加这种组织的应该是出身高贵的勇敢骑士。就好像现在说‘圣胡安的骑士’或‘阿尔坎塔拉的骑士’一样，那时候称他们为‘十二廷臣骑士’，他们是为这个军事组织选择出来的十二个成员。
“说世界上有熙德，这没什么疑问，贝纳尔多·德尔卡皮奥就更不用说了。可您说到皇家兵器博物馆里巴比加的鞍子旁边有皮埃尔斯伯爵的那个销钉，恕我孤陋寡闻，眼光不锐利，我看见过那个鞍子，却从未看见什么销钉，而且竟像您说的那么大。”
“肯定就在那儿，”唐吉诃德说，“说得再具体一点，据说是放在一个牛皮袋里，以免生锈。”
“这都有可能，”牧师说，“可我凭我的教职发誓，我不记得我曾见过它。而且就算那儿有销钉，我也不能因此就相信那么多阿马迪斯的故事，也不相信真像人们说的有那么多骑士。像您这样品德高贵、思想敏锐的人，不应该相信骑士小说中胡诌的那些荒诞不经的事情都是真的。”
收听单词发音 |
1
longing
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| n.（for）渴望 | |
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ails
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| v.生病( ail的第三人称单数 )；感到不舒服；处境困难；境况不佳 | |
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enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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enchantments
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| n.魅力( enchantment的名词复数 )；迷人之处；施魔法；着魔 | |
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defrauding
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| v.诈取，骗取( defraud的现在分词 ) | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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squire
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| n.护卫, 侍从, 乡绅 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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knight
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| n.骑士，武士；爵士 | |
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propriety
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| n.正当行为；正当；适当 | |
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nostrils
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| 鼻孔( nostril的名词复数 ) | |
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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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retired
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| adj.隐退的，退休的，退役的 | |
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chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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broached
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| v.谈起( broach的过去式和过去分词 )；打开并开始用；用凿子扩大（或修光）；（在桶上）钻孔取液体 | |
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compassion
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| n.同情，怜悯 | |
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hood
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| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
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infinity
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| n.无限，无穷，大量 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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squires
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| n.地主，乡绅( squire的名词复数 ) | |
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droll
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| adj.古怪的，好笑的 | |
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dwarfs
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| n.侏儒，矮子（dwarf的复数形式）vt.（使）显得矮小（dwarf的第三人称单数形式） | |
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frivolity
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| n.轻松的乐事，兴高采烈；轻浮的举止 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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audacity
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| n.大胆，卤莽，无礼 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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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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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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cowardice
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| n.胆小，怯懦 | |
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derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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arduous
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| adj.艰苦的，费力的，陡峭的 | |
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forth
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| adv.向前；向外，往外 | |
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blasphemies
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| n.对上帝的亵渎，亵渎的言词[行为]( blasphemy的名词复数 )；侮慢的言词（或行为） | |
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inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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raven
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| n.渡鸟，乌鸦；adj.乌亮的 | |
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apocryphal
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| adj.假冒的，虚假的 | |
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dame
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| n.女士 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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jousts
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| （骑士）骑着马用长矛打斗( joust的名词复数 )； 格斗，竞争 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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medley
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| n.混合 | |
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rusting
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| n.生锈v.（使）生锈( rust的现在分词 ) | |
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