Arouse the tiger of Hyrcanian deserts, Strive with the half-starved lion for his prey1; Lesser2 the risk, than rouse the slumbering3 fire Of wild Fanaticism4. Anonymus
Our tale now returns to Isaac of York.---Mounted upon a mule5, the gift of the Outlaw6, with two tall yeomen to act as his guard and guides, the Jew had set out for the Preceptory of Templestowe, for the purpose of negotiating his daughter's redemption. The Preceptory was but a day's journey from the demolished7 castle of Torquilstone, and the Jew had hoped to reach it before nightfall; accordingly, having dismissed his guides at the verge8 of the forest, and rewarded them with a piece of silver, he began to press on with such speed as his weariness permitted him to exert. But his strength failed him totally ere he had reached within four miles of the Temple-Court; racking pains shot along his back and through his limbs, and the excessive anguish9 which he felt at heart being now augmented10 by bodily suffering, he was rendered altogether incapable11 of proceeding12 farther than a small market-town, were dwelt a Jewish Rabbi of his tribe, eminent13 in the medical profession, and to whom Isaac was well known. Nathan Ben Israel received his suffering countryman with that kindness which the law prescribed, and which the Jews practised to each other. He insisted on his betaking himself to repose14, and used such remedies as were then in most repute to check the progress of the fever, which terror, fatigue15, ill usage, and sorrow, had brought upon the poor old Jew.
On the morrow, when Isaac proposed to arise and pursue his journey, Nathan remonstrated17 against his purpose, both as his host and as his physician. It might cost him, he said, his life. But Isaac replied, that more than life and death depended upon his going that morning to Templestowe.
"To Templestowe!" said his host with surprise again felt his pulse, and then muttered to himself, "His fever is abated18, yet seems his mind somewhat alienated19 and disturbed."
"And why not to Templestowe?" answered his patient. "I grant thee, Nathan, that it is a dwelling20 of those to whom the despised Children of the Promise are a stumbling-block and an abomination; yet thou knowest that pressing affairs of traffic sometimes carry us among these bloodthirsty Nazarene soldiers, and that we visit the Preceptories of the Templars, as well as the Commanderies of the Knights21 Hospitallers, as they are called." *
* The establishments of the Knight22 Templars were called * Preceptories, and the title of those who presided in the * Order was Preceptor; as the principal Knights of Saint * John were termed Commanders, and their houses * Commanderies. But these terms were sometimes, it would * seem, used indiscriminately.
"I know it well," said Nathan; "but wottest thou that Lucas de Beaumanoir, the chief of their Order, and whom they term Grand Master, is now himself at Templestowe?"
"I know it not," said Isaac; "our last letters from our brethren at Paris advised us that he was at that city, beseeching24 Philip for aid against the Sultan Saladine."
"He hath since come to England, unexpected by his brethren," said Ben Israel; "and he cometh among them with a strong and outstretched arm to correct and to punish. His countenance25 is kindled26 in anger against those who have departed from the vow27 which they have made, and great is the fear of those sons of Belial. Thou must have heard of his name?"
"It is well known unto me," said Isaac; "the Gentiles deliver this Lucas Beaumanoir as a man zealous28 to slaying30 for every point of the Nazarene law; and our brethren have termed him a fierce destroyer of the Saracens, and a cruel tyrant31 to the Children of the Promise."
"And truly have they termed him," said Nathan the physician. "Other Templars may be moved from the purpose of their heart by pleasure, or bribed32 by promise of gold and silver; but Beaumanoir is of a different stamp---hating sensuality, despising treasure, and pressing forward to that which they call the crown of martyrdom---The God of Jacob speedily send it unto him, and unto them all! Specially33 hath this proud man extended his glove over the children of Judah, as holy David over Edom, holding the murder of a Jew to be an offering of as sweet savour as the death of a Saracen. Impious and false things has he said even of the virtues35 of our medicines, as if they were the devices of Satan---The Lord rebuke36 him!"
"Nevertheless," said Isaac, "I must present myself at Templestowe, though he hath made his face like unto a fiery37 furnace seven times heated."
He then explained to Nathan the pressing cause of his journey. The Rabbi listened with interest, and testified his sympathy after the fashion of his people, rending38 his clothes, and saying, "Ah, my daughter!---ah, my daughter!---Alas! for the beauty of Zion!---Alas! for the captivity39 of Israel!"
"Thou seest," said Isaac, "how it stands with me, and that I may not tarry. Peradventure, the presence of this Lucas Beaumanoir, being the chief man over them, may turn Brian de Bois-Guilbert from the ill which he doth meditate40, and that he may deliver to me my beloved daughter Rebecca."
"Go thou," said Nathan Ben Israel, "and be wise, for wisdom availed Daniel in the den41 of lions into which he was cast; and may it go well with thee, even as thine heart wisheth. Yet, if thou canst, keep thee from the presence of the Grand Master, for to do foul42 scorn to our people is his morning and evening delight. It may be if thou couldst speak with Bois-Guilbert in private, thou shalt the better prevail with him; for men say that these accursed Nazarenes are not of one mind in the Preceptory ---May their counsels be confounded and brought to shame! But do thou, brother, return to me as if it were to the house of thy father, and bring me word how it has sped with thee; and well do I hope thou wilt43 bring with thee Rebecca, even the scholar of the wise Miriam, whose cures the Gentiles slandered44 as if they had been wrought45 by necromancy46."
Isaac accordingly bade his friend farewell, and about an hour's riding brought him before the Preceptory of Templestowe.
This establishment of the Templars was seated amidst fair meadows and pastures, which the devotion of the former Preceptor had bestowed47 upon their Order. It was strong and well fortified48, a point never neglected by these knights, and which the disordered state of England rendered peculiarly necessary. Two halberdiers, clad in black, guarded the drawbridge, and others, in the same sad livery, glided50 to and fro upon the walls with a funereal51 pace, resembling spectres more than soldiers. The inferior officers of the Order were thus dressed, ever since their use of white garments, similar to those of the knights and esquires, had given rise to a combination of certain false brethren in the mountains of Palestine, terming themselves Templars, and bringing great dishonour53 on the Order. A knight was now and then seen to cross the court in his long white cloak, his head depressed54 on his breast, and his arms folded. They passed each other, if they chanced to meet, with a slow, solemn, and mute greeting; for such was the rule of their Order, quoting thereupon the holy texts, "In many words thou shalt not avoid sin," and "Life and death are in the power of the tongue." In a word, the stern ascetic55 rigour of the Temple discipline, which had been so long exchanged for prodigal56 and licentious57 indulgence, seemed at once to have revived at Templestowe under the severe eye of Lucas Beaumanoir.
Isaac paused at the gate, to consider how he might seek entrance in the manner most likely to bespeak58 favour; for he was well aware, that to his unhappy race the reviving fanaticism of the Order was not less dangerous than their unprincipled licentiousness59; and that his religion would be the object of hate and persecution60 in the one case, as his wealth would have exposed him in the other to the extortions of unrelenting oppression.
Meantime Lucas Beaumanoir walked in a small garden belonging to the Preceptory, included within the precincts of its exterior61 fortification, and held sad and confidential63 communication with a brother of his Order, who had come in his company from Palestine.
The Grand Master was a man advanced in age, as was testified by his long grey beard, and the shaggy grey eyebrows64 overhanging eyes, of which, however, years had been unable to quench65 the fire. A formidable warrior66, his thin and severe features retained the soldier's fierceness of expression; an ascetic bigot, they were no less marked by the emaciation67 of abstinence, and the spiritual pride of the self-satisfied devotee. Yet with these severer traits of physiognomy, there was mixed somewhat striking and noble, arising, doubtless, from the great part which his high office called upon him to act among monarchs68 and princes, and from the habitual69 exercise of supreme70 authority over the valiant71 and high-born knights, who were united by the rules of the Order. His stature72 was tall, and his gait, undepressed by age and toil73, was erect74 and stately. His white mantle75 was shaped with severe regularity76, according to the rule of Saint Bernard himself, being composed of what was then called Burrel cloth, exactly fitted to the size of the wearer, and bearing on the left shoulder the octangular cross peculiar49 to the Order, formed of red cloth. No vair or ermine decked this garment; but in respect of his age, the Grand Master, as permitted by the rules, wore his doublet lined and trimmed with the softest lambskin, dressed with the wool outwards77, which was the nearest approach he could regularly make to the use of fur, then the greatest luxury of dress. In his hand he bore that singular "abacus78", or staff of office, with which Templars are usually represented, having at the upper end a round plate, on which was engraved79 the cross of the Order, inscribed80 within a circle or orle, as heralds81 term it. His companion, who attended on this great personage, had nearly the same dress in all respects, but his extreme deference82 towards his Superior showed that no other equality subsisted83 between them. The Preceptor, for such he was in rank, walked not in a line with the Grand Master, but just so far behind that Beaumanoir could speak to him without turning round his head.
"Conrade," said the Grand Master, "dear companion of my battles and my toils84, to thy faithful bosom85 alone I can confide62 my sorrows. To thee alone can I tell how oft, since I came to this kingdom, I have desired to be dissolved and to be with the just. Not one object in England hath met mine eye which it could rest upon with pleasure, save the tombs of our brethren, beneath the massive roof of our Temple Church in yonder proud capital. O, valiant Robert de Ros! did I exclaim internally, as I gazed upon these good soldiers of the cross, where they lie sculptured on their sepulchres,---O, worthy86 William de Mareschal! open your marble cells, and take to your repose a weary brother, who would rather strive with a hundred thousand pagans than witness the decay of our Holy Order!"
"It is but true," answered Conrade Mont-Fitchet; "it is but too true; and the irregularities of our brethren in England are even more gross than those in France."
"Because they are more wealthy," answered the Grand Master. "Bear with me, brother, although I should something vaunt myself. Thou knowest the life I have led, keeping each point of my Order, striving with devils embodied87 and disembodied, striking down the roaring lion, who goeth about seeking whom he may devour88, like a good knight and devout89 priest, wheresoever I met with him---even as blessed Saint Bernard hath prescribed to us in the forty-fifth capital of our rule, 'Ut Leo semper feriatur'.*
* In the ordinances90 of the Knights of the Temple, this * phrase is repeated in a variety of forms, and occurs in * almost every chapter, as if it were the signal-word of the * Order; which may account for its being so frequently put * in the Grand Master's mouth.
But by the Holy Temple! the zeal29 which hath devoured91 my substance and my life, yea, the very nerves and marrow92 of my bones; by that very Holy Temple I swear to thee, that save thyself and some few that still retain the ancient severity of our Order, I look upon no brethren whom I can bring my soul to embrace under that holy name. What say our statutes93, and how do our brethren observe them? They should wear no vain or worldly ornament94, no crest95 upon their helmet, no gold upon stirrup or bridle-bit; yet who now go pranked out so proudly and so gaily96 as the poor soldiers of the Temple? They are forbidden by our statutes to take one bird by means of another, to shoot beasts with bow or arblast, to halloo to a hunting-horn, or to spur the horse after game. But now, at hunting and hawking97, and each idle sport of wood and river, who so prompt as the Templars in all these fond vanities? They are forbidden to read, save what their Superior permitted, or listen to what is read, save such holy things as may be recited aloud during the hours of refaction; but lo! their ears are at the command of idle minstrels, and their eyes study empty romaunts. They were commanded to extirpate98 magic and heresy99. Lo! they are charged with studying the accursed cabalistical secrets of the Jews, and the magic of the Paynim Saracens. Simpleness of diet was prescribed to them, roots, pottage, gruels, eating flesh but thrice a-week, because the accustomed feeding on flesh is a dishonourable corruption100 of the body; and behold101, their tables groan102 under delicate fare! Their drink was to be water, and now, to drink like a Templar, is the boast of each jolly boon103 companion! This very garden, filled as it is with curious herbs and trees sent from the Eastern climes, better becomes the harem of an unbelieving Emir, than the plot which Christian104 Monks105 should devote to raise their homely106 pot-herbs. ---And O, Conrade! well it were that the relaxation107 of discipline stopped even here!---Well thou knowest that we were forbidden to receive those devout women, who at the beginning were associated as sisters of our Order, because, saith the forty-sixth chapter, the Ancient Enemy hath, by female society, withdrawn108 many from the right path to paradise. Nay109, in the last capital, being, as it were, the cope-stone which our blessed founder110 placed on the pure and undefiled doctrine111 which he had enjoined112, we are prohibited from offering, even to our sisters and our mothers, the kiss of affection---'ut omnium mulierum fugiantur oscula'. --I shame to speak---I shame to think---of the corruptions113 which have rushed in upon us even like a flood. The souls of our pure founders114, the spirits of Hugh de Payen and Godfrey de Saint Omer, and of the blessed Seven who first joined in dedicating their lives to the service of the Temple, are disturbed even in the enjoyment115 of paradise itself. I have seen them, Conrade, in the visions of the night---their sainted eyes shed tears for the sins and follies116 of their brethren, and for the foul and shameful117 luxury in which they wallow. Beaumanoir, they say, thou slumberest---awake! There is a stain in the fabric118 of the Temple, deep and foul as that left by the streaks119 of leprosy on the walls of the infected houses of old.*
* See the 13th chapter of Leviticus.
The soldiers of the Cross, who should shun120 the glance of a woman as the eye of a basilisk, live in open sin, not with the females of their own race only, but with the daughters of the accursed heathen, and more accursed Jew. Beaumanoir, thou sleepest; up, and avenge121 our cause!---Slay the sinners, male and female!---Take to thee the brand of Phineas!---The vision fled, Conrade, but as I awaked I could still hear the clank of their mail, and see the waving of their white mantles122.---And I will do according to their word, I WILL purify the fabric of the Temple! and the unclean stones in which the plague is, I will remove and cast out of the building."
"Yet bethink thee, reverend father," said Mont-Fitchet, "the stain hath become engrained by time and consuetude; let thy reformation be cautious, as it is just and wise."
"No, Mont-Fitchet," answered the stern old man---"it must be sharp and sudden---the Order is on the crisis of its fate. The sobriety, self-devotion, and piety123 of our predecessors124, made us powerful friends---our presumption125, our wealth, our luxury, have raised up against us mighty126 enemies.---We must cast away these riches, which are a temptation to princes---we must lay down that presumption, which is an offence to them---we must reform that license127 of manners, which is a scandal to the whole Christian world! Or---mark my words---the Order of the Temple will be utterly128 demolished---and the Place thereof shall no more be known among the nations."
"Now may God avert129 such a calamity130!" said the Preceptor.
"Amen," said the Grand Master, with solemnity, "but we must deserve his aid. I tell thee, Conrade, that neither the powers in Heaven, nor the powers on earth, will longer endure the wickedness of this generation---My intelligence is sure---the ground on which our fabric is reared is already undermined, and each addition we make to the structure of our greatness will only sink it the sooner in the abyss. We must retrace131 our steps, and show ourselves the faithful Champions of the Cross, sacrificing to our calling, not alone our blood and our lives---not alone our lusts132 and our vices---but our ease, our comforts, and our natural affections, and act as men convinced that many a pleasure which may be lawful133 to others, is forbidden to the vowed134 soldier of the Temple."
At this moment a squire52, clothed in a threadbare vestment, (for the aspirants135 after this holy Order wore during their noviciate the cast-off garments of the knights,) entered the garden, and, bowing profoundly before the Grand Master, stood silent, awaiting his permission ere he presumed to tell his errand.
"Is it not more seemly," said the Grand Master, "to see this Damian, clothed in the garments of Christian humility136, thus appear with reverend silence before his Superior, than but two days since, when the fond fool was decked in a painted coat, and jangling as pert and as proud as any popinjay?---Speak, Damian, we permit thee---What is thine errand?"
"A Jew stands without the gate, noble and reverend father," said the Squire, "who prays to speak with brother Brian de Bois-Guilbert."
"Thou wert right to give me knowledge of it," said the Grand Master; "in our presence a Preceptor is but as a common compeer of our Order, who may not walk according to his own will, but to that of his Master---even according to the text, 'In the hearing of the ear he hath obeyed me.'---It imports us especially to know of this Bois-Guilbert's proceedings," said he, turning to his companion.
"Report speaks him brave and valiant," said Conrade.
"And truly is he so spoken of," said the Grand Master; "in our valour only we are not degenerated137 from our predecessors, the heroes of the Cross. But brother Brian came into our Order a moody138 and disappointed man, stirred, I doubt me, to take our vows139 and to renounce140 the world, not in sincerity141 of soul, but as one whom some touch of light discontent had driven into penitence142. Since then, he hath become an active and earnest agitator143, a murmurer144, and a machinator, and a leader amongst those who impugn145 our authority; not considering that the rule is given to the Master even by the symbol of the staff and the rod---the staff to support the infirmities of the weak---the rod to correct the faults of delinquents146.---Damian," he continued, "lead the Jew to our presence."
The squire departed with a profound reverence147, and in a few minutes returned, marshalling in Isaac of York. No naked slave, ushered148 into the presence of some mighty prince, could approach his judgment-seat with more profound reverence and terror than that with which the Jew drew near to the presence of the Grand Master. When he had approached within the distance of three yards, Beaumanoir made a sign with his staff that he should come no farther. The Jew kneeled down on the earth which he kissed in token of reverence; then rising, stood before the Templars, his hands folded on his bosom, his head bowed on his breast, in all the submission149 of Oriental slavery.
"Damian," said the Grand Master, "retire, and have a guard ready to await our sudden call; and suffer no one to enter the garden until we shall leave it."---The squire bowed and retreated. ---"Jew," continued the haughty150 old man, "mark me. It suits not our condition to hold with thee long communication, nor do we waste words or time upon any one. Wherefore be brief in thy answers to what questions I shall ask thee, and let thy words be of truth; for if thy tongue doubles with me, I will have it torn from thy misbelieving jaws151."
The Jew was about to reply, but the Grand Master went on.
"Peace, unbeliever!---not a word in our presence, save in answer to our questions.---What is thy business with our brother Brian de Bois-Guilbert?"
Isaac gasped152 with terror and uncertainty153. To tell his tale might be interpreted into scandalizing the Order; yet, unless he told it, what hope could he have of achieving his daughter's deliverance? Beaumanoir saw his mortal apprehension154, and condescended155 to give him some assurance.
"Fear nothing," he said, "for thy wretched person, Jew, so thou dealest uprightly in this matter. I demand again to know from thee thy business with Brian de Bois-Guilbert?"
"I am bearer of a letter," stammered156 out the Jew, "so please your reverend valour, to that good knight, from Prior Aymer of the Abbey of Jorvaulx."
"Said I not these were evil times, Conrade?" said the Master. "A Cistertian Prior sends a letter to a soldier of the Temple, and can find no more fitting messenger than an unbelieving Jew. ---Give me the letter."
The Jew, with trembling hands, undid157 the folds of his Armenian cap, in which he had deposited the Prior's tablets for the greater security, and was about to approach, with hand extended and body crouched158, to place it within the reach of his grim interrogator159.
"Back, dog!" said the Grand Master; "I touch not misbelievers, save with the sword.---Conrade, take thou the letter from the Jew, and give it to me."
Beaumanoir, being thus possessed160 of the tablets, inspected the outside carefully, and then proceeded to undo161 the packthread which secured its folds. "Reverend father," said Conrade, interposing, though with much deference, "wilt thou break the seal?"
"And will I not?" said Beaumanoir, with a frown. "Is it not written in the forty-second capital, 'De Lectione Literarum' that a Templar shall not receive a letter, no not from his father, without communicating the same to the Grand Master, and reading it in his presence?"
He then perused162 the letter in haste, with an expression of surprise and horror; read it over again more slowly; then holding it out to Conrade with one hand, and slightly striking it with the other, exclaimed---"Here is goodly stuff for one Christian man to write to another, and both members, and no inconsiderable members, of religious professions! When," said he solemnly, and looking upward, "wilt thou come with thy fanners to purge164 the thrashing-floor?"
Mont-Fitchet took the letter from his Superior, and was about to peruse163 it.
"Read it aloud, Conrade," said the Grand Master,---"and do thou" (to Isaac) "attend to the purport165 of it, for we will question thee concerning it."
Conrade read the letter, which was in these words: "Aymer, by divine grace, Prior of the Cistertian house of Saint Mary's of Jorvaulx, to Sir Brian de Bois-Guilbert, a Knight of the holy Order of the Temple, wisheth health, with the bounties166 of King Bacchus and of my Lady Venus. Touching167 our present condition, dear Brother, we are a captive in the hands of certain lawless and godless men, who have not feared to detain our person, and put us to ransom168; whereby we have also learned of Front-de-Boeuf's misfortune, and that thou hast escaped with that fair Jewish sorceress, whose black eyes have bewitched thee. We are heartily169 rejoiced of thy safety; nevertheless, we pray thee to be on thy guard in the matter of this second Witch of Endor; for we are privately170 assured that your Great Master, who careth not a bean for cherry cheeks and black eyes, comes from Normandy to diminish your mirth, and amend171 your misdoings. Wherefore we pray you heartily to beware, and to be found watching, even as the Holy Text hath it, 'Invenientur vigilantes'. And the wealthy Jew her father, Isaac of York, having prayed of me letters in his behalf, I gave him these, earnestly advising, and in a sort entreating172, that you do hold the damsel to ransom, seeing he will pay you from his bags as much as may find fifty damsels upon safer terms, whereof I trust to have my part when we make merry together, as true brothers, not forgetting the wine-cup. For what saith the text, 'Vinum laetificat cor hominis'; and again, 'Rex delectabitur pulchritudine tua'.
"Till which merry meeting, we wish you farewell. Given from this den of thieves, about the hour of matins,
"Aymer Pr. S. M. Jorvolciencis.
"'Postscriptum.' Truly your golden chain hath not long abidden with me, and will now sustain, around the neck of an outlaw deer-stealer, the whistle wherewith he calleth on his hounds."
"What sayest thou to this, Conrade?" said the Grand Master---"Den of thieves! and a fit residence is a den of thieves for such a Prior. No wonder that the hand of God is upon us, and that in the Holy Land we lose place by place, foot by foot, before the infidels, when we have such churchmen as this Aymer.---And what meaneth he, I trow, by this second Witch of Endor?" said he to his confident, something apart. Conrade was better acquainted (perhaps by practice) with the jargon173 of gallantry, than was his Superior; and he expounded174 the passage which embarrassed the Grand Master, to be a sort of language used by worldly men towards those whom they loved 'par23 amours'; but the explanation did not satisfy the bigoted175 Beaumanoir.
"There is more in it than thou dost guess, Conrade; thy simplicity176 is no match for this deep abyss of wickedness. This Rebecca of York was a pupil of that Miriam of whom thou hast heard. Thou shalt hear the Jew own it even now." Then turning to Isaac, he said aloud, "Thy daughter, then, is prisoner with Brian de Bois-Guilbert?"
"Ay, reverend valorous sir," stammered poor Isaac, "and whatsoever177 ransom a poor man may pay for her deliverance------"
"Peace!" said the Grand Master. "This thy daughter hath practised the art of healing, hath she not?"
"Ay, gracious sir," answered the Jew, with more confidence; "and knight and yeoman, squire and vassal178, may bless the goodly gift which Heaven hath assigned to her. Many a one can testify that she hath recovered them by her art, when every other human aid hath proved vain; but the blessing179 of the God of Jacob was upon her."
Beaumanoir turned to Mont-Fitchet with a grim smile. "See, brother," he said, "the deceptions180 of the devouring181 Enemy! Behold the baits with which he fishes for souls, giving a poor space of earthly life in exchange for eternal happiness hereafter. Well said our blessed rule, 'Semper percutiatur leo vorans'.---Up on the lion! Down with the destroyer!" said he, shaking aloft his mystic abacus, as if in defiance182 of the powers of darkness---"Thy daughter worketh the cures, I doubt not," thus he went on to address the Jew, "by words and sighs, and periapts, and other cabalistical mysteries."
"Nay, reverend and brave Knight," answered Isaac, "but in chief measure by a balsam of marvellous virtue34."
"Where had she that secret?" said Beaumanoir.
"It was delivered to her," answered Isaac, reluctantly, "by Miriam, a sage16 matron of our tribe."
"Ah, false Jew!" said the Grand Master; "was it not from that same witch Miriam, the abomination of whose enchantments183 have been heard of throughout every Christian land?" exclaimed the Grand Master, crossing himself. "Her body was burnt at a stake, and her ashes were scattered184 to the four winds; and so be it with me and mine Order, if I do not as much to her pupil, and more also! I will teach her to throw spell and incantation over the soldiers of the blessed Temple.---There, Damian, spurn185 this Jew from the gate---shoot him dead if he oppose or turn again. With his daughter we will deal as the Christian law and our own high office warrant."
Poor Isaac was hurried off accordingly, and expelled from the preceptory; all his entreaties186, and even his offers, unheard and disregarded. He could do not better than return to the house of the Rabbi, and endeavour, through his means, to learn how his daughter was to be disposed of. He had hitherto feared for her honour, he was now to tremble for her life. Meanwhile, the Grand Master ordered to his presence the Preceptor of Templestowe.
哪怕激怒希尔卡尼亚(注)沙漠的猛虎，
与饥肠辘辘的狮子争夺它的食物，
危险也不如让疯狂野蛮的信念死灰复燃。
无名氏
--------
(注)古代地名，在里海东南。
现在我们又得回过头来谈约克的以撒氏他骑着首领赠送的骡子，在两个高大的庄户人的护送和引导下，前往圣殿会堂商量赎回女儿的事。从被毁的托奎尔斯通城堡到圣殿会堂不过一天路程，犹太人指望在天黑以前赶到那里，因此到了树林边缘，便给了向导一枚银币，打发了他们，然后在疲劳允许的限度内，尽快向前赶路。可是在离会堂不到四英里的时候，他的体力终于支撑不住了，背脊和四肢像要裂开似的。这样，焦急万分的心情加上浑身的酸痛，使他再也无法前进，不得不在一个小市镇上停下，这里住着一个犹太族的拉比，以精通医术闻名，本来是以撒所熟识的。于是纳桑·本·以色列接待了这位生病的同胞，对他关怀备至，因为按照他们的律法，犹太人必须互相帮助。他坚持要以撒躺下休息，用当时认为最有效的药物给他治病，使这位可怜的老人在恐怖、劳累、虐待和忧郁的交互作用下出现的热度不致恶化。
第二天以撒打算起床，继续赶路。纳桑作为他的主人和医生，表示怎么也不同意，声称“这会送掉他的命”。但是以撒答说，“不论死活，他这天早上必须赶到圣殿会堂。”
“圣殿会堂！”那位主人吃了一惊。又按了按他的脉，然后在心里捉摸：“他的热度退了一些，然而他的神志不太正常，显得心事重重。”
“为什么不能上圣殿会堂？”病人问道。“我承认，纳桑，住在那里的人歧视我们，把上帝的选民看作绊脚石和眼中钉；然而你知道，有时为了做买卖，我们不得不跟杀人不眨眼的拿撒勒军人打交道，拜访圣殿会堂和医护骑士团的所谓总部。”
“这我完全明白，”纳桑说，“但是他们那个首领，也就是他们称作大宗师的卢加斯·博马诺，目前正在圣殿会堂，你知道吗？”
“这我不知道，”以撒说，“根据我们的弟兄最近从巴黎的来信看，他似乎是在那里，正要求腓力二世出兵攻打萨拉了苏丹呢。”
“但以后他便来到了英国，这是连他们自己人也没料到的，”纳桑说。“据说他是要来大刀阔斧的整顿会务，处罚违法乱纪的败类。他看到谁背弃誓言，便怒不可遏，以致那些彼列的子孙都惶惶不安呢。你一定听到过他的名字吧？”
“这一切我很清楚，”以撒说，“外邦人把这个卢加斯·博马诺说得非常厉害，似乎他为了不折不扣地推行拿撒勒人的律法，不惜大开杀戒，因此我们的弟兄称他是萨拉森人的凶恶刽子手，我们犹太人的残酷迫害者。”
“他们讲得不错，”纳桑医生说。“其他圣殿骑士可能为了寻欢作乐，背弃他们的宗旨，也可能接受金银财宝的贿赂，但博马诺是另一种人——他憎恨肉欲，鄙视金钱，一心想得到他们所说的殉道的桂冠，但愿雅各的上帝快些让他和他们所有的人得到这顶桂冠吧！尤其是这个骄傲自大的人，他把手伸向了犹太人，就像当年神圣的大卫征服以东一样，认为杀害一个犹太人与杀死一个萨拉森人并无不同，是对上帝的贡献。他甚至还低毁和诬蔑我们的医药的功效，仿佛它们是魔鬼的花招——愿上帝惩罚他！”
“然而不论怎样，”以撒说，“我必须亲自前往圣殿会堂，哪怕他的脸比魔鬼还可怕，我也只得见他。”
于是他向纳桑说明了他此行的紧迫原因。拉比听得很仔细，并按照他们的民族习惯表示了他的同情，即一边撕开衣服，一边说道：“啊，我的闺女！啊，我的闺女！哎约！救救锡安的少女吧！哎哟，救救被掳的以色列人吧！”
“你瞧，”以撒说，“我的处境就是这样，我不能拖延。说不定这个卢加斯·博马诺的在场，他作为他们这伙人的首脑，还能制上布里恩·布瓦吉贝尔企图干的坏事，把我亲爱的丽贝卡交还给我。”
“那么去吧，”纳桑·本·以色列说，“但是要明智一些，你知道，但以理给投进狮子坑，也是靠智慧得救的(注)；但愿你一切顺利，像你的心所希望的那样。但是如果可能，你还是不要去见那位大宗师，因为侮辱我们犹太人是他的爱好，不论早晚他都会以此取乐。也许你找布瓦吉贝尔私下谈谈，对你更有利；因为人们说，这些拿撒勒人在会堂内不是一条心的——但愿他们争争吵吵，闹得丢尽脸皮才好！但是，兄弟，你可以再回到我这儿来，把我的家当作你的家，也让我知道你的事办得怎么样了。希望你能把丽贝卡也带来，她是聪明的米莉亚姆的学生，她治愈了不少外邦人，可是她的医术却被诬蔑为巫术。”
--------
(注)以色列先知但以理给丢进狮子坑的事，见们日约·但以理书》第6章，这里的智慧是指坚信上帝。
这样，以撒告别了他的朋友，骑上骡于走了大约一小时，便来到了圣殿会堂前面。
这座会堂位在碧绿的草坪和牧场中间，房屋是前任会督出于虔诚，向骑士团捐献的。它建筑坚固，防备严密，这是当时的骑士组织绝对不会忽略的，对于正处在动乱状态的英国说来也特别重要。两名身穿黑衣的执戟卫士把守着吊桥，另一些兵穿着同样的黑衣服，迈着送殡的步子，幽灵似的在城墙上走来走去。圣殿骑士团的下级军官都是这副打扮，他们本来也穿白衣，与骑士和扈从一样，但后来其中有一部分人，在巴勒斯坦山区冒充圣殿骑士，这大大损害了骑士团的声誉，于是他们只得改穿黑衣。不时有一个身着白大褂的骑士穿过院子，他低着头，合抱着双手，如果有两个人互相遇到，便用迂缓而庄严的姿势彼此招呼一下，但并不讲话，因为这是他们的规则，它来自经文：“话多必失”，“祸从口出”。总之，圣殿骑士坚持苦行修炼的严格纪律，本来早已被奢侈挥霍和放荡逸乐所取代，现在由于卢加斯·博马诺的严密监视，它似乎又在这里一下子复活了。
以撒站在大门外，考虑着应该以什么方式进入这个地方，对他最为有利；因为他很清楚，复活的宗教狂热精神，对于他这个不幸的民族，是与他们的荒淫无耻、巧取豪夺同样危险的，前者用仇视和迫害对待他的宗教，而后者使他的财富成为他们掠夺和榨取的目标。
这时，卢加斯·博马诺正在会堂内一个小花园中散步，它位在外围堡垒的高墙内；他的身旁是与他一起从巴勒斯坦来的一位修会弟兄，他显得忧心忡忡，正与后者密谈。
这位大宗师年事已高，他颔下的灰白长须，眼睛上蓬松的灰白眉毛，都足以证明这点，然而年龄并不能扑灭那双眼睛中的火焰。这是一个令人望而生畏的战士，消瘦而严峻的容貌依然保持着军人的凶猛表情；只是作为一个禁欲主义的斗士，这张脸上同样留下了节制饮食的憔悴痕迹，流露出为自己的虔诚精神感到洋洋得意的神色。但是与这种外貌上的严峻特点结合在一起的，还有一种令人瞩目的高贵气息，这显然来自他的崇高地位，它要求他在国王和贵族中间扮演重要的角色，也在自己的团体中对出身高贵的英勇骑士行使最高的权威。他身材高大，走路时身体笔直，姿态庄重，并不显得衰老和疲惫。他的白长袍是按照圣伯尔纳(注)亲自规定的式样，根据他的身材，用当时一种粗布一丝不苟地缝制的，因此显得非常合身，它的左肩上有一个用红布做的八角十字架，作为这个骑士组织的标志。他的衣服上没有灰鼠或貂皮的边饰，但按规定，大宗师这样的年纪，可以穿最柔软的羊皮衬里或镶边的、羊毛向外的紧身上衣——当时皮毛制品是最奢侈的服饰，这样的衣服已达到了他所能接受的最大限度。他的手中拿着一根独特的权杖，那种圣殿骑士平时随身携带的东西，它的顶端有一个圆盘，盘上刻着他们的十字架，周围是一个圆圈，或者纹章官们称作边框的图形。跟随这位大人物的那个教士，穿的衣服几乎与他的一模一样，但他对那位上司恭恭敬敬的外表，说明他们的关系不是平等的。这人的身分是会堂的会督，他跟在大宗师后面，保持着一定距离，但又不太远，使博马诺不必回头，便能与他讲话。
--------
(注)圣伯尔纳（明谷的）（1090—1153），中世纪基督教神学家，西多会修士，在第二次十字军东侵时期组建圣殿骑士团，并亲自制定该团章程，奉行西多会的严格教规，号召骑士过禁欲生活，屠杀穆斯林，扩大基督教的势力。
“康拉德，”大宗师开口道，“你是我战斗和工作中的亲密朋友，我的忧虑只能向你忠诚的心灵倾诉。我只能对你一个人说，自从我来到这个王国，我有多少次但愿离开这个世界，与正直的先贤们待在一起。我的眼睛在英国接触的一切，都不能使我感到愉快，在那个骄傲的首都，唯有长眠在我们圣殿教堂雄伟的屋顶下的我们弟兄们的坟墓，能给我带来一些安慰。每逢我看到他们的坟墓和雕像，想起安息在那里的优秀的十字军战士，我便不禁在内心呼唤：‘英勇的罗贝尔·德·罗斯啊！杰出的威廉·德·马雷夏尔啊！打开你们的大理石墓穴吧，让一个心力交瘁的弟兄与你们一起安眠吧，我宁可与千万名异教徒战斗，也不愿看到我们的神圣团体这么腐败堕落！’
“您讲得太对了，”康拉德·蒙特菲舍答道，“太对了；我们的弟兄在英国甚至比在法国更不守规矩，更肆无忌惮。”
“因为他们更富裕，”大宗师答道。“兄弟，请原谅，也许我有些像夸耀自己。你知道我是怎么生活的，我像一个正直的骑士和虔诚的教士那样，遵守我们骑士团的每一条规则，与有形无形的魔鬼斗争，打退张牙舞爪、到处觅食的狮子，无论在哪里遇到它，我总是按照我们进入天国的圣伯尔纳的遗言做，他在他制定的章程第四十五章中说：‘要同狮子不断进行搏斗’(注1)。我为圣殿骑士团倾注了我的全部力量和生命，是的，我为它殚精竭虑，费尽了心血——现在我可以用它的名义向你起誓，除了你和不多几个人还保持着我们骑士团早先的严格操守，我看不到一个弟兄是我可以心安理得地用那个神圣的名宇称呼他的。我们的章程怎么说，我们的弟兄们又是怎么遵守它们的呢？他们不能佩戴奢侈品或世俗的装饰品，不能在帽盔上用羽翎，在鞍镫和笼头上用金银，然而现在那些穿戴豪华、行为放荡的人，又有谁像我们贫苦的圣殿骑士呢？按照我们的规定，他们不得用鹰隼猎取飞禽，不得用弓箭射杀走兽，不得吹狩猎的号角，不得策马追赶猎物，但是现在，各种打猎活动，山林江河间的一切娱乐，一切争奇斗胜满足虚荣心的事，还有谁比圣殿骑士干得更多呢？按照规定，除了上级允许的以外，他们不得阅读任何东西，除了在休息的时候让人朗读一些圣徒故事以外，也不得听人朗读任何东西，可是你瞧！现在他们的耳朵只知听行吟诗人的无聊故事，他们的眼睛只知阅读荒唐的爱情小说。他们的责任是根除魔法和异端，可是瞧！他们却去研究犹太人该受诅咒的巫法妖术，萨拉森人背离基督的旁门左道。按照规定，他们的饮食必须简单——植物根茎，浓汤，稀糊，一周只吃三次向，因为经常吃肉会腐蚀身体，萌发邪念，可是你瞧，现在他们的餐桌上堆满了山珍海味。他们应该只喝清水，可现在，像圣殿骑士一样饮酒作乐，已成了酒徒们竞相夸耀的榜样。就说这片花园吧，现在到处是来自东方的奇花异草，简直成了不信基督的埃米尔(注2)的后宫，不再像基督教修士种植蔬菜的园地。但是唉，康拉德，不守纪律的事还不止这些呢！你很清楚，我们的修会起先是允许虔诚的妇女参加的，但后来我们不得不拒绝接纳她们，因为正如第四十六章所说的，魔鬼常常利用妇女把许多人引入歧途，使他们不能进入天国。不仅如此，最后一章作为全部章程的总结，我们的创始人为了保证他所制定的教理的纯洁和不被玷污，在这里禁止我们用亲吻表示自己的感情，哪怕对自己的姊妹和母亲也不例外，他说；‘要禁止与任何女人亲吻。’我讲到或者想到，腐败的风气像洪水一样冲进了我们中间，我便感到羞愧。我们纯洁的创始人休·德·帕扬和戈德弗雷·德·圣奥梅尔，还有那七个最早加入这行列，把生命献给圣殿事业的圣徒(注3)——连他们在天上也为这些情形感到了不安。康拉德，他们曾在夜里托梦给我，我看到他们神圣的眼睛，为我们弟兄的罪孽和堕落，为他们沉湎在肮脏奢靡的生活中，流下了眼泪。他们对我说： ‘博马诺，你还在睡觉，醒醒吧！圣殿骑士团的肌体已被法污，这污垢是深刻的，严重的，就像麻风病人在他们住过的房子墙上留下的斑纹(注4)。十字军战士应该像躲避蛇妖的眼睛一样，躲避女人的目光，可是他们现在却不仅与本民族的妇女，而且与罪恶的邪教徒，与十恶不赦的犹太人的女儿公开姘居。博马诺，你还在睡觉；起来，为我们的事业洗刷耻辱吧！杀死犯罪的人，不论他们是男的还是女的！接过我们的剑吧！’幻景消失了，康拉德，但是我醒来时，还能听到他们的盔甲的铮铮声，还看到他们的白大褂在我眼前飘动。我要照他们的话做，肃清圣殿骑士团肌体上的污垢，把染了灾病的不洁净的石头挖除，把它们清洗出我们的建筑物。”
--------
(注1)在圣殿骑士团的章程中，这句话以各种不同的方式一再出现，几乎在每一章中都能见到，仿佛这是它的一条基本口号，因此难怪大宗师会常常提到它。——原注
(注2)伊斯兰国家王公贵族的称号。
(注3)圣殿骑士团成立于1119年，当时参加的只有九名骑士，帕扬和奥梅尔是其中最著名的两个。他们都十分贫苦，而且宣誓要永远保持“忠诚、贫苦和服从”的作风，因此他们的标志是两个骑士骑在一匹马上，表示他们很贫穷，只能两人骑一匹马。但后来在十字军东侵中，这个骑士团逐步扩大，发了大财，作风便完全变了。
(注4)见《利未记》第13章。——原注
按《旧约·利未记》第13章和第14章都是谈麻风病的，第14章第37节说：“灾病后在房子的墙上有发绿或发红的斑纹”等等。
“但是，尊敬的大宗师，”蒙特菲舍答道，“污垢已根深蒂固，成了习惯，改革必须谨慎从事，既公正又稳妥才好。”
“不，蒙特菲舍，”严厉的老人答道，“不，必须大张旗鼓，雷厉风行，骑士团已到了生死存亡的关头。我们前辈的严肃正直、自我牺牲和虔诚精神，使我们成了强大友好的组织；我们的骄傲自大、富贵荣华和奢侈生活，给我们招来了众多的敌人。我们必须抛弃这些财产，免得引起王公贵族的觊觎；我们必须放下骄傲自大的架子，免得触犯他们的忌讳；我们必须改变荒淫无耻的作风，免得给整个基督教世界造成耻辱！否则，注意我的话，圣殿骑士团就会彻底崩溃，它在各国的影响也会随之化为乌有。”
“但愿上帝别让这种灾难发生吧！”会督说。
“阿门！”大宗师庄严地说，“但必须我们值得帮助，他才会帮助我们。告诉你，康拉德，不论天上的权力，还是人间的权力，都不会长期容忍这一代人的罪恶行径。我完全相信，哺育我们这个机构的基础已遭到破坏，在这个庞大的建筑上增加的任何罪孽，都只能使它更快地沉入深渊。我们必须悬崖勒马，痛改前非，做一个忠诚的十字军战士，不仅要为我们的天职献出我们的血肉和生命，也不仅要放弃我们的欲望和恶习，而且要牺牲我们的安乐和福扯，我们天赋的感情，让自己相信，有许多娱乐对别人是合法的，可是一个信守誓言的圣殿战士，却是禁止问津的。”
这时，一个穿着破旧制服的扈从——因为这个圣教团体中的新人，在见习期只能穿骑士们丢弃的旧衣服——走进花园，在大宗师前面站住，深深弯下了腰，等待他允许他开口说话。
“你瞧，这个达米恩，”大宗师说道，“他穿着这身表示基督教谦卑精神的衣服，比起两天前他穿了那件花花绿绿的上衣，一脸洋洋得意、自命不凡的样子，跟只鹦鹉似的，不是更合适吗？讲吧，达米恩，我允许你讲了。你要报告什么事？”
“高贵而尊敬的大宗师，”扈从说，“一个犹太人来到了大门外，要求面见布里恩·布瓦吉贝尔师兄。”
“你先向我报告，这做得很对，”大宗师说，“在我面前，一个会督只是我们骑士团中一名普通成员，不能自行其是，必须先向他的上司请示，因为按照规定，他的耳朵听取什么，得服从我的命令。现在尤为必要的是，我得了解一下这位布瓦吉贝尔平素的行为，”他又口头对他的同伴说。
“据大家说，他是一位英勇无畏的骑士，”康拉德答道。
“这话是可信的，”大宗师说，“如今只有在勇敢这一点上，我们还没有退步，可以与我们的前辈，那些十字军的英雄相比。但是布里恩兄弟当年参加我们骑士团时，是一个潦倒落魄、很不得意的人，我怀疑他动机不纯，不是真心接受我们的誓约，抛弃尘世，只是出于一些细小的不满，才走上苦行赎罪之路。这以后他一贯不遗余力地煽惑人心，散布谣言，策划阴谋，在低毁我的权威的人中成了首脑人物；他没有想想，大宗师的权力是明文规定的，牧杖和权标便是它的标志——牧杖是要帮助软弱的人克服缺点，权标是要敦促有罪的人改正错误。达米恩，”他继续道，“把犹太人带来见我。”
扈从弯着腰恭恭敬敬地退下后，过了几分钟，便领着约克的以撒回来了。哪怕一个光身子的奴隶，给带到一个手握生杀大权的君主面前接受审判，也不会像这个犹太人来到大宗师面前那么诚惶诚恐，觳觫不安。在他离大宗师还有三码远时，博马诺便用牧杖示意他不得再走近一步。犹太人当即跪下，吻了一下地面表示敬意，然后立起身来，站在两位圣殿骑士面前，合抱着双手，低垂着头，表现了东方奴隶的恭顺姿态。
“达米思，退下，”大宗师开口道，“派一个卫士守在外面，听候我的随时传唤；在我离开花园以前，不准放任何人入内。”扈从鞠躬退下了。“犹太人，”傲慢的老人继续道，“听着，我的身分不允许我与你进行长时间的谈话，我也从来不为任何人浪费言语或时间。因此我问你什么，你便回答什么，必须简单明了，又句句都是实情。如果你对我花言巧语，我便得下令，从你不信基督的嘴巴中割下你的舌头。”
犹太人正要回答，大宗师又讲了下去：
“住口，不信基督的邪教徒！在我面前，除了回答我的问题，你不准开口。你有什么事，要找我们的弟兄布里恩·布瓦吉贝尔？”
以撒吓得张口结舌，不知说什么好。照实陈述，可能被认为破坏他们骑士团的名誉，可是不说明事实，又怎么能指望他的女儿获得释放？博马诺发现他顾虑重重，只得格外迁就，要他放心。
“不用怕，”他说，“尽管你是邪恶的犹太人，只要你老老实实，不讲假话便成。我再问一遍，你有什么事要找布里恩·布瓦吉贝尔？”
“禀报尊敬的大宗师，”犹太人结结巴巴地说，“我有一封信要交给那位杰出的骑士，信是茹尔沃修道院院长艾默长老写的。”
“康拉德，我不是说这是个邪恶的时代吗？”大宗师说。“一个西多会长老写信给圣殿的战士、不找别人，却找不信基督的犹太人送信。把信给我。”
犹太人用哆嗦的手，把他为了万无一失，藏在亚美尼亚式帽子夹层里的长老的信掏了出来，伸直手，哈着腰，正预备走前两步，以便把它递给那位严厉的审判官。
“退后，你这只狗！”大宗师说，“除了我的剑，我不会接触不信基督的人。康拉德，从犹太人手里接下信交给我。”
通过这样的手续，信到了博马诺手里，他仔细端详了一会它的外表，然后动手解开扎信的丝线。“尊敬的大宗师，”康拉德想拦住他，但态度十分恭敬，“您要拆开封蜡吗？”
“为什么不？”博马诺说，蹙紧了眉头。“第四十二章关于阅读信函一事这么规定：‘圣殿骑士收到的所有信件，包括他亲生父亲的信，均应向大宗师报告，并当着后者的面拆阅’，不是吗？”
于是他匆匆看了一遍信，露出惊讶和惶恐的神色；又慢慢看了一遍，然后伸出一只手把信递给康拉德，同时用另一只手轻轻拍了它一下，惊叹道：“这真是太好了，一个基督徒给另一个基督徒写这样的信，而且两人都不是一般人员，是负有重要责任的！上帝啊，”他望着天上，又严肃地说，“你什么时候才能用你的扬谷机，清除打麦场上的糠批啊？”
蒙特菲舍从上司手中接了信，正预备阅读。“大声念，康拉德，”大宗师说，又对着以撒道：“你仔细听着它的内容，因为我还要问你。”
康拉德念了信，它是这么写的：“西多会茹尔沃圣马利亚修道院长老艾默，致书圣殿骑士团骑士布里恩·布瓦吉贝尔阁下，祝他身体健康，在巴科斯国王和维纳斯娘娘之照顾下(注)，生活愉快。至于鄙人，目前已陷入一群无法无天之强人手中，渠等竟不畏上帝，扣留鄙人，勒索赎金；在此处鄙人并获悉牛面将军已身遭不幸，而阁下竟得以挟带一犹太妖妇远走高飞，实为万幸，想必足下已为该美女之黑眼珠所迷惑也。老兄之安全脱险固值得庆贺，但此事涉及又一个隐多环女巫，万望多加小心，因鄙人获得密报，知贵团之大宗师已从诺曼底潜来贵会，渠对樱桃口及黑眼珠从来不屑一顾，而且此行目的，据说即在制止享乐，整肃纲纪，因此依鄙人之见，足下务必有所警惕，未雨绸缨，如《圣经》所云，避祸趋福为是。该女子之父为约克之以撒，此犹太人广有钱财，再三央求鄙人致书阁下，若能释放其闺女，渠愿献上大量赎金，可供足下买得五十个同类美女，又不必冒此风险，足下何乐而不为。为此特致书如上，并愿下次相见时，得以开怀畅饮，共享人间欢乐。因为正如经文所说：‘美酒令人心旷神恰’，又云：‘美女可使人飘飘欲仙’也。
--------
(注)巴科斯为罗马神话中的酒神，维纳斯为罗马神话中的爱神。
“再见，但愿早日相会。茹尔沃修道院长老艾默于清晨早祷之时书于匪窟中。
“又，足下之金项链确实不能长久归我所有，因已被一盗鹿强人劫夺，挂在该人脖子上，供其系嗾狗之哨子矣。”
“你对此有什么看法，康拉德？”大宗师问。“匪窟！对于这样一位长老，匪窟倒是合适的住所。我们教会中出了艾默这种人，难怪上帝要惩罚我们，使我们在圣地面对异教徒的侵犯步步失利，节节败退了。这位长老说什么来着？哦，‘又一个隐多珥女巫’，这什么意思？”
康拉德由于耳儒日染，对这些骑士的隐语，比他的上司了解一些，他向困惑的大宗师解释了这段话，说这是俗人的用语，是指他们心目中的情妇；但这解释并不能使执拗的博马诺完全满意。
“你还没有猜到它的全部意义，康拉德；你太老实，对这个万恶的深渊是无法了解它的底细的。约克的这个丽贝卡是米莉亚姆的学生，那个人你听到过。现在这个犹太人也会向你供认这点。”于是他转向以撒，大声说道：“那么你的女儿给布里恩·布瓦吉贝尔掳走啦？”
“对，尊敬的大宗师，”可怜的以撒结结巴巴地说，“我是个穷苦的人，但不论要我出多少赎金，只要能救出……”
“住口！”大宗师喝道，“你的女儿懂得医术，是不是？”
“是的，仁慈的大宗师，”犹太人答道，安心了一些，“不论骑士和村民，乡绅和仆人，她都用上天赐给她的这项技能，给他们治病。许多人都可以证明，在别人的帮助不能奏效时，她医好了他们，这是雅各的上帝赐予她的福分。”
博马诺向蒙特菲舍露出了狞笑。“瞧，兄弟，”他说，“这便是吃人的魔鬼玩弄的骗局。他用这诱饵猎取我们的灵魂，用人间短暂的生命换取他们来世的永恒幸福。我们神圣的章程说得好；必须消灭吃人的狮子。打倒狮子！铲除祸根！”他一边说，一边举起那根神秘的牧杖挥了几挥，仿佛在用它驱除黑暗的势力。“你的女儿在给人治病，这我不怀疑，”他继续对犹太人说，“用咒语和魔法，用符箓和其他犹太教的妖术给人治病。”
“不，英勇尊敬的骑士，”以撒回答，“主要是用一种有神奇疗效的药膏。”
“她是从哪里得到这秘方的？”博马诺说。
“这是我们部族的一个贤明女子米莉亚姆传授给她的，”以撒回答，有些不服气。
“哼，不老实的犹太人！”大宗师说，“难道这不就是那个女巫米莉亚姆吗？这个人玩弄的妖术，在整个基督教世界已臭名远扬，”他大喝道，在身上划了个十字。“她的身体在火刑中烧死了，她的骨灰随风飘散了；今天我和我的骑士团的责任，便是要用同样的办法对付她的学生，而且更加严厉！如果我不这么做，便是鼓励她继续对圣殿骑士团的战士施行巫术和妖法！听着，达米恩，把这个犹太人赶出大门；如果他不服从，或者重新回来，就用箭把他射死。至于他的女儿，我们会按照基督教的律法，根据我们崇高职责的要求，予以处置。”
就这样，可怜的以撒给赶走了，离开了圣殿会堂，他的一切请求，甚至他的赎买意图，也遭到拒绝，无人理睬。他走投无路，只得回到了拉比的家中，通过各种办法竭力打听他女儿的命运。这以前他担心的只是她的荣誉，现在却得为她的生命战栗不安了。就在这时，大宗师命令圣殿会堂的会督前来见他。
收听单词发音 |
1
prey
|
|
| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
参考例句： |
|
|
|
|
2
lesser
|
|
| adj.次要的，较小的；adv.较小地，较少地 | |
参考例句： |
|
|
|
|
3
slumbering
|
|
| 微睡，睡眠（slumber的现在分词形式） | |
参考例句： |
|
|
|
|
4
fanaticism
|
|
| n.狂热，盲信 | |
参考例句： |
|
|
|
|
5
mule
|
|
| n.骡子，杂种，执拗的人 | |
参考例句： |
|
|
|
|
6
outlaw
|
|
| n.歹徒，亡命之徒；vt.宣布…为不合法 | |
参考例句： |
|
|
|
|
7
demolished
|
|
| v.摧毁( demolish的过去式和过去分词 )；推翻；拆毁（尤指大建筑物）；吃光 | |
参考例句： |
|
|
|
|
8
verge
|
|
| n.边，边缘；v.接近，濒临 | |
参考例句： |
|
|
|
|
9
anguish
|
|
| n.(尤指心灵上的)极度痛苦，烦恼 | |
参考例句： |
|
|
|
|
10
Augmented
|
|
| adj.增音的 动词augment的过去式和过去分词形式 | |
参考例句： |
|
|
|
|
11
incapable
|
|
| adj.无能力的，不能做某事的 | |
参考例句： |
|
|
|
|
12
proceeding
|
|
| n.行动，进行，(pl.)会议录，学报 | |
参考例句： |
|
|
|
|
13
eminent
|
|
| adj.显赫的，杰出的，有名的，优良的 | |
参考例句： |
|
|
|
|
14
repose
|
|
| v.(使)休息；n.安息 | |
参考例句： |
|
|
|
|
15
fatigue
|
|
| n.疲劳，劳累 | |
参考例句： |
|
|
|
|
16
sage
|
|
| n.圣人，哲人；adj.贤明的，明智的 | |
参考例句： |
|
|
|
|
17
remonstrated
|
|
| v.抗议( remonstrate的过去式和过去分词 )；告诫 | |
参考例句： |
|
|
|
|
18
abated
|
|
| 减少( abate的过去式和过去分词 )； 减去； 降价； 撤消（诉讼） | |
参考例句： |
|
|
|
|
19
alienated
|
|
| adj.感到孤独的，不合群的v.使疏远( alienate的过去式和过去分词 )；使不友好；转让；让渡（财产等） | |
参考例句： |
|
|
|
|
20
dwelling
|
|
| n.住宅，住所，寓所 | |
参考例句： |
|
|
|
|
21
knights
|
|
| 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 | |
参考例句： |
|
|
|
|
22
knight
|
|
| n.骑士，武士；爵士 | |
参考例句： |
|
|
|
|
23
par
|
|
| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
参考例句： |
|
|
|
|
24
beseeching
|
|
| adj.恳求似的v.恳求，乞求（某事物）( beseech的现在分词 ) | |
参考例句： |
|
|
|
|
25
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
参考例句： |
|
|
|
|
26
kindled
|
|
| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
参考例句： |
|
|
|
|
27
vow
|
|
| n.誓(言)，誓约；v.起誓，立誓 | |
参考例句： |
|
|
|
|
28
zealous
|
|
| adj.狂热的，热心的 | |
参考例句： |
|
|
|
|
29
zeal
|
|
| n.热心，热情，热忱 | |
参考例句： |
|
|
|
|
30
slaying
|
|
| 杀戮。 | |
参考例句： |
|
|
|
|
31
tyrant
|
|
| n.暴君，专制的君主，残暴的人 | |
参考例句： |
|
|
|
|
32
bribed
|
|
| v.贿赂( bribe的过去式和过去分词 )；向（某人）行贿，贿赂 | |
参考例句： |
|
|
|
|
33
specially
|
|
| adv.特定地；特殊地；明确地 | |
参考例句： |
|
|
|
|
34
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
35
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
36
rebuke
|
|
| v.指责，非难，斥责 [反]praise | |
参考例句： |
|
|
|
|
37
fiery
|
|
| adj.燃烧着的，火红的；暴躁的；激烈的 | |
参考例句： |
|
|
|
|
38
rending
|
|
| v.撕碎( rend的现在分词 )；分裂；（因愤怒、痛苦等而）揪扯（衣服或头发等）；（声音等）刺破 | |
参考例句： |
|
|
|
|
39
captivity
|
|
| n.囚禁；被俘；束缚 | |
参考例句： |
|
|
|
|
40
meditate
|
|
| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
参考例句： |
|
|
|
|
41
den
|
|
| n.兽穴；秘密地方；安静的小房间，私室 | |
参考例句： |
|
|
|
|
42
foul
|
|
| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
参考例句： |
|
|
|
|
43
wilt
|
|
| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
参考例句： |
|
|
|
|
44
slandered
|
|
| 造谣中伤( slander的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
45
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
46
necromancy
|
|
| n.巫术；通灵术 | |
参考例句： |
|
|
|
|
47
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
48
fortified
|
|
| adj. 加强的 | |
参考例句： |
|
|
|
|
49
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
50
glided
|
|
| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
参考例句： |
|
|
|
|
51
funereal
|
|
| adj.悲哀的；送葬的 | |
参考例句： |
|
|
|
|
52
squire
|
|
| n.护卫, 侍从, 乡绅 | |
参考例句： |
|
|
|
|
53
dishonour
|
|
| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
参考例句： |
|
|
|
|
54
depressed
|
|
| adj.沮丧的，抑郁的，不景气的，萧条的 | |
参考例句： |
|
|
|
|
55
ascetic
|
|
| adj.禁欲的；严肃的 | |
参考例句： |
|
|
|
|
56
prodigal
|
|
| adj.浪费的，挥霍的，放荡的 | |
参考例句： |
|
|
|
|
57
licentious
|
|
| adj.放纵的，淫乱的 | |
参考例句： |
|
|
|
|
58
bespeak
|
|
| v.预定；预先请求 | |
参考例句： |
|
|
|
|
59
licentiousness
|
|
| n.放肆，无法无天 | |
参考例句： |
|
|
|
|
60
persecution
|
|
| n. 迫害,烦扰 | |
参考例句： |
|
|
|
|
61
exterior
|
|
| adj.外部的，外在的；表面的 | |
参考例句： |
|
|
|
|
62
confide
|
|
| v.向某人吐露秘密 | |
参考例句： |
|
|
|
|
63
confidential
|
|
| adj.秘（机）密的，表示信任的，担任机密工作的 | |
参考例句： |
|
|
|
|
64
eyebrows
|
|
| 眉毛( eyebrow的名词复数 ) | |
参考例句： |
|
|
|
|
65
quench
|
|
| vt.熄灭，扑灭；压制 | |
参考例句： |
|
|
|
|
66
warrior
|
|
| n.勇士，武士，斗士 | |
参考例句： |
|
|
|
|
67
emaciation
|
|
| n.消瘦，憔悴，衰弱 | |
参考例句： |
|
|
|
|
68
monarchs
|
|
| 君主，帝王( monarch的名词复数 ) | |
参考例句： |
|
|
|
|
69
habitual
|
|
| adj.习惯性的；通常的，惯常的 | |
参考例句： |
|
|
|
|
70
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
71
valiant
|
|
| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
参考例句： |
|
|
|
|
72
stature
|
|
| n.（高度）水平，（高度）境界，身高，身材 | |
参考例句： |
|
|
|
|
73
toil
|
|
| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
参考例句： |
|
|
|
|
74
erect
|
|
| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
参考例句： |
|
|
|
|
75
mantle
|
|
| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
参考例句： |
|
|
|
|
76
regularity
|
|
| n.规律性，规则性；匀称，整齐 | |
参考例句： |
|
|
|
|
77
outwards
|
|
| adj.外面的，公开的，向外的；adv.向外；n.外形 | |
参考例句： |
|
|
|
|
78
abacus
|
|
| n.算盘 | |
参考例句： |
|
|
|
|
79
engraved
|
|
| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
参考例句： |
|
|
|
|
80
inscribed
|
|
| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
参考例句： |
|
|
|
|
81
heralds
|
|
| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
参考例句： |
|
|
|
|
82
deference
|
|
| n.尊重，顺从；敬意 | |
参考例句： |
|
|
|
|
83
subsisted
|
|
| v.（靠很少的钱或食物）维持生活，生存下去( subsist的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
84
toils
|
|
| 网 | |
参考例句： |
|
|
|
|
85
bosom
|
|
| n.胸，胸部；胸怀；内心；adj.亲密的 | |
参考例句： |
|
|
|
|
86
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
87
embodied
|
|
| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
参考例句： |
|
|
|
|
88
devour
|
|
| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
参考例句： |
|
|
|
|
89
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
90
ordinances
|
|
| n.条例，法令( ordinance的名词复数 ) | |
参考例句： |
|
|
|
|
91
devoured
|
|
| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
参考例句： |
|
|
|
|
92
marrow
|
|
| n.骨髓；精华；活力 | |
参考例句： |
|
|
|
|
93
statutes
|
|
| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
参考例句： |
|
|
|
|
94
ornament
|
|
| v.装饰，美化；n.装饰，装饰物 | |
参考例句： |
|
|
|
|
95
crest
|
|
| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
参考例句： |
|
|
|
|
96
gaily
|
|
| adv.欢乐地，高兴地 | |
参考例句： |
|
|
|
|
97
hawking
|
|
| 利用鹰行猎 | |
参考例句： |
|
|
|
|
98
extirpate
|
|
| v.除尽，灭绝 | |
参考例句： |
|
|
|
|
99
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
100
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
101
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
102
groan
|
|
| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
参考例句： |
|
|
|
|
103
boon
|
|
| n.恩赐，恩物，恩惠 | |
参考例句： |
|
|
|
|
104
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
105
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
106
homely
|
|
| adj.家常的，简朴的；不漂亮的 | |
参考例句： |
|
|
|
|
107
relaxation
|
|
| n.松弛，放松；休息；消遣；娱乐 | |
参考例句： |
|
|
|
|
108
withdrawn
|
|
| vt.收回；使退出；vi.撤退，退出 | |
参考例句： |
|
|
|
|
109
nay
|
|
| adv.不；n.反对票，投反对票者 | |
参考例句： |
|
|
|
|
110
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
111
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
112
enjoined
|
|
| v.命令( enjoin的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
113
corruptions
|
|
| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
参考例句： |
|
|
|
|
114
founders
|
|
| n.创始人( founder的名词复数 ) | |
参考例句： |
|
|
|
|
115
enjoyment
|
|
| n.乐趣；享有；享用 | |
参考例句： |
|
|
|
|
116
follies
|
|
| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
参考例句： |
|
|
|
|
117
shameful
|
|
| adj.可耻的，不道德的 | |
参考例句： |
|
|
|
|
118
fabric
|
|
| n.织物，织品，布；构造，结构，组织 | |
参考例句： |
|
|
|
|
119
streaks
|
|
| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
参考例句： |
|
|
|
|
120
shun
|
|
| vt.避开，回避，避免 | |
参考例句： |
|
|
|
|
121
avenge
|
|
| v.为...复仇，为...报仇 | |
参考例句： |
|
|
|
|
122
mantles
|
|
| vt.&vi.覆盖（mantle的第三人称单数形式） | |
参考例句： |
|
|
|
|
123
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
124
predecessors
|
|
| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
参考例句： |
|
|
|
|
125
presumption
|
|
| n.推测，可能性，冒昧，放肆，[法律]推定 | |
参考例句： |
|
|
|
|
126
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
127
license
|
|
| n.执照，许可证，特许；v.许可，特许 | |
参考例句： |
|
|
|
|
128
utterly
|
|
| adv.完全地，绝对地 | |
参考例句： |
|
|
|
|
129
avert
|
|
| v.防止，避免；转移(目光、注意力等) | |
参考例句： |
|
|
|
|
130
calamity
|
|
| n.灾害，祸患，不幸事件 | |
参考例句： |
|
|
|
|
131
retrace
|
|
| v.折回；追溯，探源 | |
参考例句： |
|
|
|
|
132
lusts
|
|
| 贪求（lust的第三人称单数形式） | |
参考例句： |
|
|
|
|
133
lawful
|
|
| adj.法律许可的，守法的，合法的 | |
参考例句： |
|
|
|
|
134
vowed
|
|
| 起誓，发誓（vow的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
135
aspirants
|
|
| n.有志向或渴望获得…的人( aspirant的名词复数 )v.渴望的，有抱负的，追求名誉或地位的( aspirant的第三人称单数 )；有志向或渴望获得…的人 | |
参考例句： |
|
|
|
|
136
humility
|
|
| n.谦逊，谦恭 | |
参考例句： |
|
|
|
|
137
degenerated
|
|
| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
138
moody
|
|
| adj.心情不稳的，易怒的，喜怒无常的 | |
参考例句： |
|
|
|
|
139
vows
|
|
| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
参考例句： |
|
|
|
|
140
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
141
sincerity
|
|
| n.真诚，诚意；真实 | |
参考例句： |
|
|
|
|
142
penitence
|
|
| n.忏悔，赎罪；悔过 | |
参考例句： |
|
|
|
|
143
agitator
|
|
| n.鼓动者；搅拌器 | |
参考例句： |
|
|
|
|
144
murmurer
|
|
| 低语 | |
参考例句： |
|
|
|
|
145
impugn
|
|
| v.指责，对…表示怀疑 | |
参考例句： |
|
|
|
|
146
delinquents
|
|
| n.（尤指青少年）有过失的人，违法的人( delinquent的名词复数 ) | |
参考例句： |
|
|
|
|
147
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
148
ushered
|
|
| v.引，领，陪同( usher的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
149
submission
|
|
| n.服从，投降；温顺，谦虚；提出 | |
参考例句： |
|
|
|
|
150
haughty
|
|
| adj.傲慢的，高傲的 | |
参考例句： |
|
|
|
|
151
jaws
|
|
| n.口部；嘴 | |
参考例句： |
|
|
|
|
152
gasped
|
|
| v.喘气( gasp的过去式和过去分词 )；喘息；倒抽气；很想要 | |
参考例句： |
|
|
|
|
153
uncertainty
|
|
| n.易变，靠不住，不确知，不确定的事物 | |
参考例句： |
|
|
|
|
154
apprehension
|
|
| n.理解，领悟；逮捕，拘捕；忧虑 | |
参考例句： |
|
|
|
|
155
condescended
|
|
| 屈尊，俯就( condescend的过去式和过去分词 )； 故意表示和蔼可亲 | |
参考例句： |
|
|
|
|
156
stammered
|
|
| v.结巴地说出( stammer的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
157
Undid
|
|
| v. 解开, 复原 | |
参考例句： |
|
|
|
|
158
crouched
|
|
| v.屈膝，蹲伏( crouch的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
159
interrogator
|
|
| n.讯问者；审问者；质问者；询问器 | |
参考例句： |
|
|
|
|
160
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
161
undo
|
|
| vt.解开，松开；取消，撤销 | |
参考例句： |
|
|
|
|
162
perused
|
|
| v.读（某篇文字）( peruse的过去式和过去分词 )；（尤指）细阅；审阅；匆匆读或心不在焉地浏览（某篇文字） | |
参考例句： |
|
|
|
|
163
peruse
|
|
| v.细读，精读 | |
参考例句： |
|
|
|
|
164
purge
|
|
| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
参考例句： |
|
|
|
|
165
purport
|
|
| n.意义，要旨，大要；v.意味著，做为...要旨，要领是... | |
参考例句： |
|
|
|
|
166
bounties
|
|
| （由政府提供的）奖金( bounty的名词复数 )； 赏金； 慷慨； 大方 | |
参考例句： |
|
|
|
|
167
touching
|
|
| adj.动人的，使人感伤的 | |
参考例句： |
|
|
|
|
168
ransom
|
|
| n.赎金，赎身；v.赎回，解救 | |
参考例句： |
|
|
|
|
169
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
参考例句： |
|
|
|
|
170
privately
|
|
| adv.以私人的身份，悄悄地，私下地 | |
参考例句： |
|
|
|
|
171
amend
|
|
| vt.修改，修订，改进；n.[pl.]赔罪，赔偿 | |
参考例句： |
|
|
|
|
172
entreating
|
|
| 恳求，乞求( entreat的现在分词 ) | |
参考例句： |
|
|
|
|
173
jargon
|
|
| n.术语，行话 | |
参考例句： |
|
|
|
|
174
expounded
|
|
| 论述，详细讲解( expound的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
175
bigoted
|
|
| adj.固执己见的，心胸狭窄的 | |
参考例句： |
|
|
|
|
176
simplicity
|
|
| n.简单，简易；朴素；直率，单纯 | |
参考例句： |
|
|
|
|
177
whatsoever
|
|
| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
参考例句： |
|
|
|
|
178
vassal
|
|
| n.附庸的；属下；adj.奴仆的 | |
参考例句： |
|
|
|
|
179
blessing
|
|
| n.祈神赐福；祷告；祝福，祝愿 | |
参考例句： |
|
|
|
|
180
deceptions
|
|
| 欺骗( deception的名词复数 )； 骗术，诡计 | |
参考例句： |
|
|
|
|
181
devouring
|
|
| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
参考例句： |
|
|
|
|
182
defiance
|
|
| n.挑战，挑衅，蔑视，违抗 | |
参考例句： |
|
|
|
|
183
enchantments
|
|
| n.魅力( enchantment的名词复数 )；迷人之处；施魔法；着魔 | |
参考例句： |
|
|
|
|
184
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
|
185
spurn
|
|
| v.拒绝，摈弃；n.轻视的拒绝；踢开 | |
参考例句： |
|
|
|
|
186
entreaties
|
|
| n.恳求，乞求( entreaty的名词复数 ) | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |