Throughout the archipelago, in the dense2 mountain woods, sleeping in trees or on the ground, straying away in search of game, without a fixed3 place of abode4, live the Negritos, aborigines, the pigmy vagrants5 of the Philippines. These little men, molesting6 no one, yet considering the rest of mankind as their enemy, and wishing only to be left alone, have hidden in the unexplored interior. Where they have come from is a mystery. It might have been that, in the ages past, the chain of islands from Luzon to Borneo was a part of Asia, an extensive mountain system populated by the tiny men found there to-day. If so, then they were driven to the highlands by the cataclysm7 that in prehistoric8 ages might have broken [98]up the mainland into islands, leaving only the summits of the mountains visible.
Or otherwise, might not these wanderers, who have their prototypes among the pigmies of dark Africa, or in the dwarfs9 inhabiting New Guinea—might they not have set sail from Caffraria, New Guinea, or the country of the Papuans, long years before the Christian10 era, like the “Jumblies,” in their frail11 canoes, perhaps escaping persecution12, driven by the winds and currents, to land at last on the unpeopled shores of Filipinia?
Negrito Pigmy Vagrants
Negrito Pigmy Vagrants
In time came the Malayans of low culture, now the pagan tribes of the interior, and a conflict—primitive men fighting with rude weapons, clubs, and stones—ensued for the possession of the coast. In that event the smaller men were driven back into the territory that they occupy to-day. The races intermingled, and a medley13 of strange, mongrel tribes resulted. They have wandered, scattering14 themselves abroad about the islands. Influenced by various environment, each tribe adopted different customs and built up from common roots the different dialects. These tribes have always been, and always will be, mere15 barbarians16 [99]and savages17. In the pure type of Negritos, spindle legs, large turned-in feet, weak bodies, and large heads are noticeable. Shifting eyes, flat noses, kinky hair, and teeth irregularly set,—these are Negrito characteristics, though they frequently occur in the mestizo types. The Igorrotes of Luzon, whose ancestors were possibly the aborigines and the worst element of the invaders18, are to-day the cannibals and the head-hunters of the north. In Abra, province of Luzon, the Burics and their neighbors, the Busaos, both of a Negrito-Malay origin, use poisoned darts19, tattoo20 their bodies, and adorn21 themselves with copper22 rings and caps of rattan23 decorated with bright feathers. The Manguianes, of the mountains of Mindoro, dress in rattan coils, supplemented with a scanty25 apron26.
These Malayan races were, in their turn, driven back by later Malays, who became the nucleus27 of the Tagalog, Bicol, Ilocano, and Visayan races, taking possession of the coast and mouths of rivers, and governing themselves, or being governed by hereditary28 rajas, just as when, three centuries ago, Magellan and Legaspi found [100]them. The Moros, or Mohammedan invaders, were first heard from when, in 1597, Spain first tried to organize them into a dependent government. These treacherous29 pirates, the descendants of the fierce Dyacs of Borneo, had begun still earlier to terrorize the southern coasts, raiding the villages and carrying off the children into slavery. In 1599 a Moro fleet descended30 on the coast of Negros and Panay, and would, no doubt, have occupied this territory permanently31 had not the arms of Spain been there to interfere32. Hereafter Spanish galleons33 were to oppose the progress of these pirate fleets, while troops of infantry34 were to defeat the savages on land. The Spaniards early in the seventeenth century succeeded in establishing a foothold on the island of Jolo and at Zamboanga. It was Father Malchior de Vera who designed the fort at Zamboanga, which was destined to become the scene of many an attack by Moro warriors35, and to be the base of military operations against the surrounding tribes. A Jesuit mission was established in the sultan’s territory after the defeat of the Mohammedans by Corcuera. In the interior, around the shores of [101]Lake Lanao, the fighting padre, Friar Pedro de San Augustin, backing the cross with Spanish infantry, carried the Christian war into the country of the infidels, continuing the conflict that for many years had made a battleground of Spain. It was in memory of their old enemies, the Moors37, that when the Spaniards met the infidels in eastern lands, they named them Moros (Moors).
The war between Spain and the Moros was relentless38. Time and again the pirates had been punished by the Spanish admirals, until, in 1725, the sultan sent a Chinese envoy39 to Manila to negotiate a truce40. A treaty was ratified41, but broken, and again the Sulu Moros learned what Spanish hell was like. In spite of this continual warfare42 the Mohammedans grew stronger, and in 1754 the ocean was infested43 with the Moro vintas, till another friar, Father Ducos, in a sea-fight off the coast of Northern Mindanao, sunk one hundred and fifty of their boats and killed three thousand men. Bantilan, the usurper44 of the Sulu throne, was one of the foremost of the mischief-makers who, in 1767, sent a pirate fleet as far north as [102]Manila Bay. Although the Spaniards had repeatedly won victories in Jolo, Zamboanga, and Davao, and by treaties had made all this country vassal45 to the crown of Spain, up to the time of the evacuation of the Philippines, when, as a last act, they had sent their own tiny gunboats to the bottom of Lanao, they never had become the undisputed masters of the territory.
One of the pleasantest friends I had while I was in the Islands was Herr Altman, an orchid46 collector, who had risked his life a hundred times among the savages of the interior in the pursuance of the passion of his life. “One afternoon,” he said, “when we were in the forests of Luzon, my native guides approached me with broad grins. I thought, perhaps, they had discovered some new orchid; so I followed them. But I was unprepared for what they were about to show me. Since then I have had much experience among the wild tribes, but at this time everything was new to me. They motioned silence as, with broadening grins, they now approached what seemed to be a clearing in the woods. I could not think why they should be amused; but they are very [103]easily delighted, just like children, and I thought that it would do no harm to humor them. Then I was startled by the howling of a dog and a strange sound coming through the woods.
Still following my guides, I brought up in a growth of underbrush on a small precipice47 that overlooked an open space among the trees. Looking in the direction in which they pointed48, I beheld49 a group of tiny black men dancing in a circle around what seemed to be a section of a fallen tree. Off to the side, the women, slightly smaller than the men, were cooking a wild hog50 on a spit, over a smoking fire. Their hair was thick and woolly and uncombed. Their arms and ankles were adorned51 with copper bracelets52. Some of the men wore leather thongs54 that dangled55 from their legs. There were a few rude shelters in the clearing, merely improvised56 affairs of branches. As the men danced they sent up a song in a high, piping voice, and several hungry dogs, who had been watching enviously57 the roasting meat, howled sympathetically and in unison58. It finally occurred to me that we were the spectators of a funeral ceremony; that the section of a tree was nothing [104]less than the rough coffin59 of the dead Negrito. We continued to watch them for a time, while, having finished dancing, they began their feast. The only dishes that they had were cocoanut-shells, out of which they drank immoderate amounts of tuba. The funeral ceremony, as I understand it, lasts for several days—as long as the supply of meat and tuba lasts. The coffin, which appeared to me a hollowed log, is but a section of a certain bark sealed up at either end with wax. The burial is made under the house in the case of those tribes living near the coast; or in a stockade60, which protects the body against desecration61 from the enemy.”
It was with feelings such as one might entertain when looking at a mermaid62 or an inhabitant of Mars, that I first saw a genuine Negrito in a prison at Manila. The wretched pigmy had been brought in to the city from his inaccessible63 retreat in the great forest; he was dazed and frightened at the white men and the things they did. He was a miserable64 little fellow, with distrustful eyes, and twisted legs, and pigeon toes. He died after a few days of captivity65, during which time he had [105]not spoken. A dumb obedience66 marked his relations with the guard. The white man’s civilization was as disagreeable and unnatural67 to him as his nomadic68 life would be to us. A fish could just as well live out of water as this pigmy in the white man’s land.
A few of the Negritos near the coast, however, have been touched by civilizing69 influences. They inhabit towns of small huts built on poles, which they abandon on the death of any one within. The house wherein a death occurs is generally burned. They plant a little corn and rice, but often move away before the crop is harvested. They are too lazy to raise anything; too weak to capture slaves. During the heavy rains, when the great woods are saturated70, they protect themselves against the cold by wrapping blankets around their bodies. At night they often share the tree with birds and monkeys, sheltered from rain and dampness by the canopy71 of foliage72. They have a head man for their villages—sometimes a member of another tribe, who, on account of his superior attainments73, holds the respect of all. They hunt [106]with bows and arrows; weapons which, by means of constant use, they handle with dexterity74. At night their villages are located through the incessant75 barking of the hungry dogs, which always follow them around. Sleeping in huts, in order to prevent mosquitoes from annoying them, they often build a fire beneath them, toasting themselves until their flesh becomes a crust of scales.
In the south Camarines, and in Negros, they will often come down to the coast towns, trading the wax and sweet potatoes of the mountains for sufficient rice to last them several days. They sometimes work a day or two in the adjacent hemp76 or rice fields, receiving for their labor77 a small measure of the rice. When they have eaten this, they fast until their hunger drives them down to work again. Their marriage relations are peculiar78. While the father of the family has but one true wife, a number of women are dependent on him, widows or relatives who have attached themselves to him. The children receive their names from rivers, animals, or trees. If they were taken out of their environment when very young they might be educated, as experiments have shown that the [107]Negrito children have the same impulses of generosity79, the same attachment80 to their friends, the same joys, sorrows, and sensations, that belong to children everywhere. Only their little souls are lost forever in the wilderness81.
Neither the pagan tribes nor the Negritos read or write. The Moros, too, are very ignorant, only the priests and students being able to read passages from the Koran and make the Arabic characters. The latest Malay immigrants, who had been influenced by Indian culture, introduced a style of writing that is very queer. Three vowels83 were used,—a, e, and u. The consonants84 were represented by as many signs that look a good deal like our shorthand. Although there were three characters to represent the vowels when used alone, whenever a consonant85 would be pronounced with “a,” only the sign of the consonant was used. In order to express a final consonant, or one without the vowel82, a tiny cross was made below the character. If “e” was wanted, a dot would be placed over the letter that expressed the consonant, or if the vowel was to be “u,” the dot was placed below. [108]
Some rainy day, when you have nothing else to do, you can invent some characters to represent our consonants, and with the aid of dots and crosses, write a letter to yourself, and see how you would get along if you were forced to use that kind of alphabet at school. The natives use the Spanish alphabet to-day, which is much like our own. Their language, being full of particles, sounds very funny when they talk. All you would understand would be perhaps, pag, naga, naca, mag, tag, paga; and all this would probably convey but little meaning to you. It is a curious fact that while the dialects of all the tribes are different, many of the ordinary words are common, being slightly changed in the transition. The language is of a Malayan origin, but has a number of Sanskrit words as well as Arabic. From studying these dialects, comparing the construction of the sentence as expressed by different tribes, and by comparing the inflections of homogeneous verbs and nouns, one might arrive at the conclusion that these tribes and races, differing so strikingly among each other, mutually antagonistic86, all belong to one great family and [109]have a common origin. But that is a question for the anthropologists to settle; one that will give even the professors all the trouble that they want, and make them wrinkle up their learned foreheads, while among them they arrive at widely-varying decisions, which will be as mutually exclusive as the tribes themselves.
It was a rainy day in the dense woods along the Iligan-Marahui road. The soft ground oozed88 beneath the feet, and a continual dripping was kept up from the low-hanging, saturated foliage. The Moro interpreter, in a red-striped suit and prominent gilt89 buttons, had come into camp with the report that one of the dattos at Malumbung wanted the military doctor to come up and treat his child, who was afflicted90 with a fever. The datto had offered protection for the “medico,” and, as a fee, a bottle of pure gold. The guides and soldiers, who were waiting in the forest, would conduct the doctor to Malumbung if he cared to go.
“This sounds like a pretty good adventure,” said the commanding officer to me. “How would [110]you like to go along?” The doctor had accepted the offer of the Moros, and he now reiterated91 the commanding officer’s invitation. “It’s going to be a rather long, stiff hike,” he said. “We’ll have to sleep to-night out in the woods, and there’s no telling whether the Moros mean good faith or not. Remember that, in case the child should die while I am there, the Moros will believe that I have killed it, and will probably make matters more or less unpleasant for us both. I operated once upon a fellow over in Tagaloan who died under the knife. As soon as the spectators saw that he was hardly due to come to life again, they crowded around me with their bolos drawn92, and if a friend of mine among them had not interfered93, I would have followed my subject very speedily.”
It was arranged that we take with us a small squad94 of regulars to carry the provisions and go armed, “in case there should be any game upon the way.” As this arrangement seemed to satisfy the Moros, though it did not please them much, we started, covering the first half mile along the clayey road through driving rain, and turning [111]off into the Moro trail around the summit of the hill. The Moros led the way with their peculiar lurching stride that covered a surprising distance in a very short time. Soon we were in the heart of the vast wilderness. We passed by colonies of monkeys, who severely95 reprimanded us from their secure retreat among the tree-tops. One of the soldiers killed a python with his Krag—a swollen96 creature, that could hardly be distinguished97 from the overhanging vines—that measured twenty feet from head to tail. The Moros silently unslipped their knives, and dextrously removed the skin. We camped that night in shelter tents, although the ground was soaked, and a cold breath penetrated98 the damp woods. All night the jungle-fowl and monkeys kept up an incessant obligato, and the forest seemed to re-echo with mysterious and far-off sounds. At daylight we pushed on, and late in the afternoon arrived at the small Moro settlement. The tiny nipa houses, set up on bamboo poles, were rather a poor substitute for shelter; but on reaching them after our two days in the forest, it was like arriving in a civilized99 community. The doctor [112]went immediately to the datto’s house, a large one with a steep roof, where he dosed the infant with a little quinine.
There were about five hundred Moros in the village under the datto, who ruled absolutely as by hereditary right. While he, of course, was feudal100 to the nearest sultan, in his own community he was a lord and prince. Most of the people were his slaves and fighting men. His private warriors, or his bodyguard101, were armed with krisses, campalans, and spears, with shields of carabao hide, and coats of mail of buffalo-horn, as defensive102 armor. The favorite weapons of the datto were elaborately inlaid with the ivory cut from the tusks103 of the wild boar. His dress was also distinctive104, and when new must have been very brilliant. It was fastened with pearl buttons, while along the outside seams of his tight pantaloons a row of smaller buttons ran. A dirty silk handkerchief wound around his head, the corner overlapping105 on the side, made an appropriate and fitting headgear. He had several wives, for whom he had paid in all a sum amounting to a hundred sacks of rice and twenty cattle. [113]He had lost considerably106 on his speculations107, having divorced three wives and being unable to secure a rebate108 on the price that he had paid for them.
As soon as the doctor had completed his attentions to the patient, the pandita (priest) appeared, and asked him to account for the strange happenings that had occurred in the community. The village was in a state of panic, and unless a stop were put to the proceedings109 soon, there was no telling what the end might be. It seemed that during the night a number of children had been murdered secretly. Their mutilated bodies had been left at morning at the gates of their respective dwellings110. These murders had been going on for several days, and though the houses had been guarded by a man armed with a campilan at night, the children would be mysteriously missing in the morning. It was evidently, said the priest, the work of devils. A big hand had been seen to snatch one of the children from its parent’s arms; and under the houses of those afflicted could be seen a weird111 fire glowing in the dead of night.
The people claimed the murderer was none else [114]than the big man of the woods, whose footprints, like the impressions of a cocoanut-shell, had been discovered in the soft ground near the border of the forest. There was a crazy prophet living in a tree, and he had seen the wife of the big man, half black, half white, wandering near the territory of the lake. The prophet had also seen a star fall from the sky, and he had followed it to see where it had struck the earth. He found there a huge stone, which, as he looked upon it, changed to a wild hog. Then the wild hog had vanished, and a flock of birds had risen from the ground. In place of the rock, a stone hand now appeared, and breaking off a finger of it, the prophet had discovered that, when burnt, its fumes112 had power to put the whole community to sleep. In this way had the big man of the woods been able to defy the guards and to assassinate113 the children at his will.
The doctor, thinking that these deeds had been performed by somebody impelled114 by lust115—the lust of seeing blood and quivering flesh—determined to investigate. Suspicion pointed to the crazy prophet, and the guards directed us to his impossible [115]abode. The prophet was accused directly of the crime, and, being convinced that he was found out by the white man’s magic, he confessed. The datto sentenced him to be beheaded, and seemed disappointed when we would not stay to see this operation. He even offered to turn the victim loose among the crowd, and let them strike him down with krisses. Had we desired, we could have had the places of honor in the line, and used the datto’s finest weapons. The people, he said, were puzzled at our lack of interest, for the occasion would have been a sort of festival for them. But seeing that we were obdurate116, the datto served our farewell meal—baked jungle-fowl and rice—and, after offering to purchase our Krag-Jorgesens at an attractive price, he bade us all good-bye.
On the way back, our guides surprised us by their climbing and swimming. There was one place where the Agus River had been spanned by jointed117 bamboo poles; while we crossed like funambulists, depending for our balance on a slender rail, the Moros leaped into the rushing torrent118, near the rapids, swimming like rats [116]against the stream, and reaching the other side ahead of us. One of the guides went up a tall macao-tree, pulling himself up by the long parasitic119 vines, and bracing120 himself against the tree-trunk with his feet, to get an orchid that was growing high among the foliage. Though we expressed our admiration121 at these feats122, the guides preserved their customary proud demeanor123, and refused to be moved by applause.
Their active life in the vast wilderness has given them athletic124, supple24 bodies, which they handle to a nicety when fighting. Although the Moros build stone forts and mount them with old-fashioned cannon125; although their arsenals126 are fairly well supplied with Remingtons and Mausers, their warriors generally prefer to fight with bolos. These weapons never leave their side. They sleep with them, and they are buried with them. Their heavy campalans are fastened to their hands by thongs, so that, in case the hand should slip, the warrior36 would not fall without his knife. The Moros in a hand-to-hand fight are extremely agile127. Holding the shield on the left arm, they flourish the bolo with their right, dodging128, [117]leaping, and jeering129 at the antagonist87 in order to disconcert or frighten him.
While their religion and fanaticism130 render them almost foolhardy in a battle, if a Moro sees that he is beaten and that escape is possible, he will avail himself of opportunities to fight another day. If brought to bay, however, he is desperate, and in his more religious moments he will throw himself on a superior enemy, expecting a sure death, but confident of riding the white horse to paradise if he succeeds in spilling the blood of infidels.
Although distrustful, lazy, and malignant132, the Moro is consistent in his hatred133 for the unbeliever, and untiring on the war-path. Scorning all manner of work, he leads an active forest life, killing134 the wild pig, which religious scruples135 prevent his eating, and waging war against the neighboring tribes. He is a born slave-catcher and a pirate. He will drink sea-water when no other is available. He shows a diabolical136 cunning in the manufacture of his weapons. Nothing can be more terrible than the long, snaky blade of a Malay kriss. The harpoons137, with which he [118]spears the hogs138, come apart at a slight pull. The point of the spear on catching139 in the flesh holds fast. The handle, however, becoming detached, though held to the barbed point by a thong53, catches and holds the hog fast in the underbrush. The head-ax is a long blade turned at just the proper angle to decapitate the victim scientifically.
Ignorant and perfectly140 indifferent to the observations that their creed141 prescribes, the Moros gather at the rude mosque142 to the beating of a monstrous143 drum. Seated around upon straw mats, they chatter144 and chew betel-nut while the pandita reads a passage from a manuscript copy of the Koran. These copies are guarded sacredly, and only the young men who are studying for the priesthood are instructed from them. The priests of the first class are able to read and write, and it is better to have made the pilgrimage to Mecca. The birth of Mohammed is celebrated145 by a feast at harvest-time. Another occasion for a feast is given by the marriage ceremony. Bridegrooms are encouraged to provide these banquets by the administration of a beating if delinquent146, or in case the food provided fails to meet the expectations [119]of the guests. On the completion of this function, the bridegroom bathes his feet; then chewing buya, seated on a mat beside the bride, his hand and hers are covered by a napkin while the priest goes through the proper gestures and recites a verse from the Koran. The wedding celebration then degenerates147 into a drunken dance.
The bodies of the dead are wrapped in a white shroud148, and buried in a crescent trench149, together with enough meat, fruit, and water to sustain the spirit on its trip to paradise. The priest, before departing, eats a meal of buffalo-meat or other game above the grave. The grave is then turned over to a guard of soldiers, who remain there for a few days, or as long as they are paid.
Though the Americans have tried to deal in good faith with these fanatics150, little has been accomplished151 either in the way of civilizing them or pacifying152 them. The Moro schools at Jolo and at Zamboanga have been failures. Teachers of manual training have been introduced to no avail. The Moro could be no more treacherous if his ancestors had sprung from tigers’ wombs. A Moro boy, employed for years by one of my [120]American acquaintances at Iligan, rewarded his master recently by cutting his throat at night. As superstitious153 as he is fanatic131 and uncivilized, the Moro is a failure as a member of the human race. Even the children are the incarnation of the fiend. There was that boy at Iligan who worked at the officer’s club, and who hung over the roulette-wheel like a perfect devil, crowing with demoniac glee when he was lucky. These are our latest citizens—this batch154 of serpents’ eggs hatched out in human form; and those who have seen the Moro in his native home will tell you that, whatever his latent possibilities may be, he can not yet be dealt with as a man.
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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abode
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| n.住处，住所 | |
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vagrants
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| 流浪者( vagrant的名词复数 )； 无业游民； 乞丐； 无赖 | |
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molesting
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| v.骚扰( molest的现在分词 )；干扰；调戏；猥亵 | |
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cataclysm
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| n.洪水，剧变，大灾难 | |
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prehistoric
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| adj.（有记载的）历史以前的，史前的，古老的 | |
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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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Christian
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| adj.基督教徒的；n.基督教徒 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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persecution
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| n. 迫害,烦扰 | |
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medley
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| n.混合 | |
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scattering
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| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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invaders
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| 入侵者，侵略者，侵入物( invader的名词复数 ) | |
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darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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tattoo
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| n.纹身，(皮肤上的)刺花纹；vt.刺花纹于 | |
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adorn
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| vt.使美化，装饰 | |
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copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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rattan
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| n.藤条，藤杖 | |
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supple
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| adj.柔软的，易弯的，逢迎的，顺从的，灵活的；vt.使柔软，使柔顺，使顺从；vi.变柔软，变柔顺 | |
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scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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apron
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| n.围裙；工作裙 | |
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nucleus
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| n.核，核心，原子核 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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31
permanently
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| adv.永恒地，永久地，固定不变地 | |
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32
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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33
galleons
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| n.大型帆船( galleon的名词复数 ) | |
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34
infantry
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| n.[总称]步兵(部队) | |
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35
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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36
warrior
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| n.勇士，武士，斗士 | |
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37
moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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38
relentless
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| adj.残酷的，不留情的，无怜悯心的 | |
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39
envoy
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| n.使节，使者，代表，公使 | |
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40
truce
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| n.休战，(争执，烦恼等的)缓和；v.以停战结束 | |
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41
ratified
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| v.批准，签认（合约等）( ratify的过去式和过去分词 ) | |
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42
warfare
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| n.战争(状态)；斗争；冲突 | |
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43
infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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44
usurper
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| n. 篡夺者, 僭取者 | |
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45
vassal
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| n.附庸的；属下；adj.奴仆的 | |
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46
orchid
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| n.兰花，淡紫色 | |
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47
precipice
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| n.悬崖，危急的处境 | |
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48
pointed
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| adj.尖的，直截了当的 | |
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49
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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50
hog
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| n.猪；馋嘴贪吃的人；vt.把…占为己有，独占 | |
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51
adorned
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| [计]被修饰的 | |
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52
bracelets
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| n.手镯，臂镯( bracelet的名词复数 ) | |
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53
thong
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| n.皮带；皮鞭；v.装皮带 | |
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54
thongs
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| 的东西 | |
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55
dangled
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| 悬吊着( dangle的过去式和过去分词 )； 摆动不定； 用某事物诱惑…； 吊胃口 | |
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56
improvised
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| a.即席而作的,即兴的 | |
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57
enviously
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| adv.满怀嫉妒地 | |
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58
unison
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| n.步调一致，行动一致 | |
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59
coffin
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| n.棺材，灵柩 | |
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60
stockade
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| n.栅栏，围栏；v.用栅栏防护 | |
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61
desecration
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| n. 亵渎神圣, 污辱 | |
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62
mermaid
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| n.美人鱼 | |
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63
inaccessible
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| adj.达不到的，难接近的 | |
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64
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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65
captivity
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| n.囚禁；被俘；束缚 | |
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66
obedience
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| n.服从，顺从 | |
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67
unnatural
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| adj.不自然的；反常的 | |
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68
nomadic
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| adj.流浪的；游牧的 | |
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69
civilizing
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| v.使文明，使开化( civilize的现在分词 ) | |
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70
saturated
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| a.饱和的，充满的 | |
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71
canopy
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| n.天篷，遮篷 | |
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72
foliage
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| n.叶子，树叶，簇叶 | |
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73
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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74
dexterity
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| n.(手的)灵巧，灵活 | |
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75
incessant
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| adj.不停的，连续的 | |
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76
hemp
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| n.大麻；纤维 | |
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77
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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78
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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79
generosity
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| n.大度，慷慨，慷慨的行为 | |
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80
attachment
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| n.附属物，附件；依恋；依附 | |
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81
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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82
vowel
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| n.元音；元音字母 | |
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83
vowels
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| n.元音，元音字母( vowel的名词复数 ) | |
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84
consonants
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| n.辅音，子音( consonant的名词复数 )；辅音字母 | |
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85
consonant
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| n.辅音；adj.[音]符合的 | |
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86
antagonistic
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| adj.敌对的 | |
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87
antagonist
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| n.敌人，对抗者，对手 | |
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88
oozed
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| v.（浓液等）慢慢地冒出，渗出( ooze的过去式和过去分词 )；使（液体）缓缓流出；（浓液）渗出，慢慢流出 | |
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89
gilt
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| adj.镀金的；n.金边证券 | |
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90
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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91
reiterated
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| 反复地说，重申( reiterate的过去式和过去分词 ) | |
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92
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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93
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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94
squad
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| n.班，小队，小团体；vt.把…编成班或小组 | |
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95
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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96
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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97
distinguished
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| adj.卓越的，杰出的，著名的 | |
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98
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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99
civilized
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| a.有教养的，文雅的 | |
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100
feudal
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| adj.封建的，封地的，领地的 | |
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101
bodyguard
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| n.护卫，保镖 | |
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102
defensive
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| adj.防御的；防卫的；防守的 | |
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103
tusks
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| n.（象等动物的）长牙( tusk的名词复数 )；獠牙；尖形物；尖头 | |
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104
distinctive
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| adj.特别的，有特色的，与众不同的 | |
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105
overlapping
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| adj./n.交迭（的） | |
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106
considerably
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| adv.极大地；相当大地；在很大程度上 | |
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107
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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108
rebate
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| v./n.折扣，回扣，退款；vt.给...回扣，给...打折扣 | |
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109
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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110
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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111
weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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112
fumes
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| n.(强烈而刺激的)气味，气体 | |
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113
assassinate
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| vt.暗杀，行刺，中伤 | |
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114
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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115
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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116
obdurate
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| adj.固执的，顽固的 | |
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117
jointed
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| 有接缝的 | |
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118
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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119
parasitic
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| adj.寄生的 | |
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120
bracing
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| adj.令人振奋的 | |
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121
admiration
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| n.钦佩，赞美，羡慕 | |
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122
feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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123
demeanor
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| n.行为；风度 | |
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124
athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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125
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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126
arsenals
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| n.兵工厂，军火库( arsenal的名词复数 )；任何事物的集成 | |
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127
agile
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| adj.敏捷的，灵活的 | |
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128
dodging
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| n.避开，闪过，音调改变v.闪躲( dodge的现在分词 )；回避 | |
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129
jeering
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| adj.嘲弄的，揶揄的v.嘲笑( jeer的现在分词 ) | |
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130
fanaticism
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| n.狂热，盲信 | |
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131
fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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132
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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133
hatred
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| n.憎恶，憎恨，仇恨 | |
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134
killing
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| n.巨额利润；突然赚大钱，发大财 | |
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135
scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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136
diabolical
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| adj.恶魔似的，凶暴的 | |
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137
harpoons
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| n.鱼镖，鱼叉( harpoon的名词复数 )v.鱼镖，鱼叉( harpoon的第三人称单数 ) | |
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138
hogs
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| n.（尤指喂肥供食用的）猪( hog的名词复数 )；（供食用的）阉公猪；彻底地做某事；自私的或贪婪的人 | |
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139
catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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140
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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141
creed
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| n.信条；信念，纲领 | |
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142
mosque
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| n.清真寺 | |
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143
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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144
chatter
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| vi.／n.喋喋不休；短促尖叫；(牙齿)打战 | |
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145
celebrated
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| adj.有名的，声誉卓著的 | |
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146
delinquent
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| adj.犯法的，有过失的；n.违法者 | |
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147
degenerates
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| 衰退，堕落，退化( degenerate的第三人称单数 ) | |
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148
shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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149
trench
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| n./v.(挖)沟，(挖)战壕 | |
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150
fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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151
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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152
pacifying
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| 使（某人）安静( pacify的现在分词 )； 息怒； 抚慰； 在（有战争的地区、国家等）实现和平 | |
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153
superstitious
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| adj.迷信的 | |
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154
batch
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| n.一批(组，群)；一批生产量 | |
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