But how strange is the race of Creole negroes—of negroes, that is, born out of Africa! They have no country of their own, yet have they not hitherto any country of their adoption2; for, whether as slaves in Cuba, or as free labourers in the British isles3, they are in each case a servile people in a foreign land. They have no language of their own, nor have they as yet any language of their adoption; for they speak their broken English as uneducated foreigners always speak a foreign language. They have no idea of country, and no pride of race; for even among themselves, the word "nigger" conveys their worst term of reproach. They have no religion of their own, and can hardly as yet be said to have, as a people, a religion by adoption; and yet there is no race which has more strongly developed its own physical aptitudes4 and inaptitudes, its own habits, its own tastes, and its own faults.
The West Indian negro knows nothing of Africa except that it is a term of reproach. If African immigrants are put to work on the same estate with him, he will not eat with them, or drink with them, or walk with them. He will hardly work beside them, and regards himself as a creature immeasurably the superior of the new comer. But yet he has made no approach to the civilization of his white fellow-creature, whom he imitates as a monkey does a man.
Physically5 he is capable of the hardest bodily work, and that probably with less bodily pain than men of any other race; but he is idle, unambitious as to worldly position, sensual, and content with little. Intellectually, he is apparently6 capable of but little sustained effort; but, singularly enough, here he is ambitious. He burns to be regarded as a scholar, puzzles himself with fine words, addicts7 himself to religion for the sake of appearance, and delights in aping the little graces of civilization. He despises himself thoroughly8, and would probably be content to starve for a month if he could appear as a white man for a day; but yet he delights in signs of respect paid to him, black man as he is, and is always thinking of his own dignity. If you want to win his heart for an hour, call him a gentleman; but if you want to reduce him to a despairing obedience9, tell him that he is a filthy10 nigger, assure him that his father and mother had tails like monkeys, and forbid him to think that he can have a soul like a white man. Among the West Indies one may frequently see either course adopted towards them by their unreasoning ascendant masters.
I do not think that education has as yet done much for the black man in the Western world. He can always observe, and often read; but he can seldom reason. I do not mean to assert that he is absolutely without mental power, as a calf11 is. He does draw conclusions, but he carries them only a short way. I think that he seldom understands the purpose of industry, the object of truth, or the results of honesty. He is not always idle, perhaps not always false, certainly not always a thief; but his motives12 are the fear of immediate13 punishment, or hopes of immediate reward. He fears that and hopes that only. Certain virtues15 he copies, because they are the virtues of a white man. The white man is the god present to his eye, and he believes in him—believes in him with a qualified16 faith, and imitates him with a qualified constancy.
And thus I am led to say, and I say it with sorrow enough, that I distrust the negro's religion. What I mean is this: that in my opinion they rarely take in and digest the great and simple doctrines17 of Christianity, that they should love and fear the Lord their God, and love their neighbours as themselves.
Those who differ from me—and the number will comprise the whole clergy19 of these western realms, and very many beside the clergy—will ask, among other questions, whether these simple doctrines are obeyed in England much better than they are in Jamaica. I would reply that I am not speaking of obedience. The opinion which I venture to give is, that the very first meaning of the terms does not often reach the negro's mind, not even the minds of those among them who are enthusiastically religious. To them religious exercises are in themselves the good thing desirable. They sing their psalms20, and believe, probably, that good will result; but they do not connect their psalms with the practice of any virtue14. They say their prayers; but, having said them, have no idea that they should therefore forgive offences. They hear the commandments and delight in the responses; but those commandments are not in their hearts connected with abstinence from adultery or calumny21. They delight to go to church or meeting; they are energetic in singing psalms; they are constant in the responses; and, which is saying much more for them, they are wonderfully expert at Scripture22 texts; but—and I say it with grief of heart, and with much trembling also at the reproaches which I shall have to endure—I doubt whether religion does often reach their minds.
As I greatly fear being misunderstood on this subject, I must explain that I by no means think that religious teaching has been inoperative for good among the negroes. Were I to express such an opinion, I should be putting them on the same footing with the slaves in Cuba, who are left wholly without such teaching, and who, in consequence, are much nearer the brute23 creation than their more fortunate brethren. To have learnt the precepts24 of Christianity—even though they be not learnt faithfully—softens the heart and expels its ferocity. That theft is esteemed25 a sin; that men and women should live together under certain laws; that blood should not be shed in anger; that an oath should be true; that there is one God the Father who made us, and one Redeemer who would willingly save us—these doctrines the negro in a general way has learnt, and in them he has a sort of belief. He has so far progressed that by them he judges of the conduct of others. What he lacks is a connecting link between these doctrines and himself—an appreciation26 of the fact that these doctrines are intended for his own guidance.
But, though he himself wants the link, circumstances have in some measure produced it As he judges others, so he fears the judgment27 of others; and in this manner Christianity has prevailed with him.
In many respects the negro's phase of humanity differs much from that which is common to us, and which has been produced by our admixture of blood and our present extent of civilization. They are more passionate28 than the white men, but rarely vindictive29, as we are. The smallest injury excites their eager wrath30, but no injury produces sustained hatred31. In the same way, they are seldom grateful, though often very thankful. They are covetous32 of notice as is a child or a dog; but they have little idea of earning continual respect. They best love him who is most unlike themselves, and they despise the coloured man who approaches them in breed. When they have once recognized a man as their master, they will be faithful to him; but the more they fear that master, the more they will respect him. They have no care for to-morrow, but they delight in being gaudy33 for to-day. Their crimes are those of momentary34 impulse, as are also their virtues. They fear death; but if they can lie in the sun without pain for the hour they will hardly drag themselves to the hospital, though their disease be mortal. They love their offspring, but in their rage will ill use them fearfully. They are proud of them when they are praised, but will sell their daughter's virtue for a dollar. They are greedy of food, but generally indifferent as to its quality. They rejoice in finery, and have in many cases begun to understand the benefit of comparative cleanliness; but they are rarely tidy. A little makes them happy, and nothing makes them permanently35 wretched. On the whole, they laugh and sing and sleep through life; and if life were all, they would not have so bad a time of it.
These, I think, are the qualities of the negro. Many of them are in their way good; but are they not such as we have generally seen in the lower spheres of life?
Much of this is strongly opposed to the idea of the Creole negro which has lately become prevalent in England. He has been praised for his piety36, and especially praised for his consistent gratitude37 to his benefactors38 and faithful adherence39 to his master's interests.
On such subjects our greatest difficulty is perhaps that of avoiding an opinion formed by exceptional cases. That there are and have been pious40 negroes I do not doubt. That many are strongly tinctured with the language and outward bearing of piety I am well aware. I know that they love the Bible—love it as the Roman Catholic girl loves the doll of a Madonna which she dresses with muslin and ribbons. In a certain sense this is piety, and such piety they often possess.
And I do not deny their family attachments42; but it is the attachment41 of a dog. We have all had dogs whom we have well used, and have prided ourselves on their fidelity43. We have seen them to be wretched when they lose us for a moment, and have smiled at their joy when they again discover us. We have noted44 their patience as they wait for food from the hand they know will feed them. We have seen with delight how their love for us glistens45 in their eyes. We trust them with our children as the safest playmates, and teach them in mocking sport the tricks of humanity. In return for this, the dear brutes46 give us all their hearts, but it is not given in gratitude; and they abstain47 with all their power from injury and offence, but they do not abstain from judgment. Let his master ill use his dog ever so cruelly, yet the animal has no anger against him when the pain is over. Let a stranger save him from such ill usage, and he has no thankfulness after the moment. Affection and fidelity are things of custom with him.
I know how deep will be the indignation I shall draw upon my head by this picture of a fellow-creature and a fellow-Christian18. Man's philanthropy would wish to look on all men as walking in a quick path towards the perfection of civilization. And men are not happy in their good efforts unless they themselves can see their effects. They are not content to fight for the well-being48 of a race, and to think that the victory shall not come till the victors shall for centuries have been mingled49 with the dust. The friend of the negro, when he puts his shoulder to the wheel, and tries to rescue his black brother from the degradation50 of an inferior species, hopes to see his client rise up at once with all the glories of civilization round his head. "There; behold51 my work; how good it is!" That is the reward to which he looks. But what if the work be not as yet good? What if it be God's pleasure that more time be required before the work be good—good in our finite sense of the word—in our sense, which requires the show of an immediate effect?
After all, what we should desire first, and chiefly—is it not the truth? It will avail nothing to humanity to call a man a civilized52 Christian if the name be not deserved. Philanthropy will gain little but self-flattery and gratification of its vanity by applying to those whom it would serve a euphemistic but false nomenclature. God, for his own purposes—purposes which are already becoming more and more intelligible53 to his creatures—has created men of inferior and superior race. Individually, the state of an Esquimaux is grievous to an educated mind: but the educated man, taking the world collectively, knows that it is good that the Esquimaux should be, should have been made such as he is; knows also, that that state admits of improvement; but should know also that such cannot be done by the stroke of a wand—by a speech in Exeter Hall—by the mere54 sounds of Gospel truth, beautiful as those sounds are.
We are always in such a hurry; although, as regards the progress of races, history so plainly tells us how vain such hurry is! At thirty, a man devotes himself to proselytizing55 a people; and if the people be not proselytized56 when he has reached forty, he retires in disgust. In early life we have aspirations57 for the freedom of an ill-used nation; but in middle life we abandon our protégé to tyranny and the infernal gods. The process has been too long. The nation should have arisen free, at once, upon the instant. It is hard for man to work without hope of seeing that for which he labours.
But to return to our sable58 friends. The first desire of a man in a state of civilization is for property. Greed and covetousness59 are no doubt vices60; but they are the vices which have grown from cognate61 virtues. Without a desire for property, man could make no progress. But the negro has no such desire; no desire strong enough to induce him to labour for that which he wants. In order that he may eat to-day and be clothed to-morrow, he will work a little; as for anything beyond that, he is content to lie in the sun.
Emancipation62 and the last change in the sugar duties have made land only too plentiful63 in Jamaica, and enormous tracts64 have been thrown out of cultivation65 as unprofitable. And it is also only too fertile. The negro, consequently, has had unbounded facility of squatting66, and has availed himself of it freely. To recede67 from civilization and become again savage68—as savage as the laws of the community will permit—has been to his taste. I believe that he would altogether retrograde if left to himself.
I shall now be asked, having said so much, whether I think that emancipation was wrong. By no means. I think that emancipation was clearly right; but I think that we expected far too great and far too quick a result from emancipation.
These people are a servile race, fitted by nature for the hardest physical work, and apparently at present fitted for little else. Some thirty years since they were in a state when such work was their lot; but their tasks were exacted from them in a condition of bondage69 abhorrent70 to the feelings of the age, and opposed to the religion which we practised. For us, thinking as we did, slavery was a sin. From that sin we have cleansed71 ourselves. But the mere fact of doing so has not freed us from our difficulties. Nor was it to be expected that it should. The discontinuance of a sin is always the commencement of a struggle. Few, probably, will think that Providence72 has permitted so great an exodus73 as that which has taken place from Africa to the West without having wise results in view. We may fairly believe that it has been a part of the Creator's scheme for the population and cultivation of the earth; a part of that scheme which sent Asiatic hordes74 into Europe, and formed, by the admixture of nations, that race to which it is our pride to belong. But that admixture of blood has taken tens of centuries. Why should we think that Providence should work more rapidly now in these latter ages?
No Englishman, no Anglo-Saxon, could be what he now is but for that portion of wild and savage energy which has come to him from his Vandal forefathers75. May it not then be fair to suppose that a time shall come when a race will inhabit those lovely islands, fitted by nature for their burning sun, in whose blood shall be mixed some portion of northern energy, and which shall owe its physical powers to African progenitors,—a race that shall be no more ashamed of the name of negro than we are of the name of Saxon?
But, in the mean time, what are we to do with our friend, lying as he now is at his ease under the cotton-tree, and declining to work after ten o'clock in the morning? "No, tankee, massa, me tired now; me no want more money." Or perhaps it is, "No; workee no more; money no 'nuff; workee no pay." These are the answers which the suppliant76 planter receives when at ten o'clock he begs his negro neighbours to go a second time into the cane-fields and earn a second shilling, or implores77 them to work for him more than four days a week, or solicits78 them at Christmas-time to put up with a short ten days' holiday. His canes79 are ripe, and his mill should be about; or else they are foul80 with weeds, and the hogsheads will be very short if they be not cleansed. He is anxious enough, for all his world depends upon it. But what does the negro care? "No; me no more workee now."
The busher (overseer; elide the o and change v into b, and the word will gradually explain itself)—The busher, who remembers slavery and former happy days, d——s him for a lazy nigger, and threatens him with coming starvation, and perhaps with returning monkeydom. "No, massa; no starve now; God send plenty yam. No more monkey now, massa." The black man is not in the least angry, though the busher is. And as for the canes, they remain covered with dirt, and the return of the estate is but one hundred and thirty hogsheads instead of one hundred and ninety. Let the English farmer think of that; and in realizing the full story, he must imagine that the plenteous food alluded82 to has been grown on his own ground, and probably planted at his own expense. The busher was wrong to curse the man, and wrong to threaten him with the monkey's tail; but it must be admitted that the position is trying to the temper.
And who can blame the black man? He is free to work, or free to let it alone. He can live without work and roll in the sun, and suck oranges and eat bread-fruit; ay, and ride a horse perhaps, and wear a white waistcoat and plaited shirt on Sundays. Why should he care for the busher? I will not dig cane-holes for half a crown a day; and why should I expect him to do so? I can live without it; so can he.
But, nevertheless, it would be very well if we could so contrive83 that he should not live without work. It is clearly not Nature's intention that he should be exempted84 from the general lot of Adam's children. We would not have our friend a slave; but we would fain force him to give the world a fair day's work for his fair day's provender85 if we knew how to do so without making him a slave. The fact I take it is, that there are too many good things in Jamaica for the number who have to enjoy them. If the competitors were more in number, more trouble would be necessary in their acquirement.
And now, just at this moment, philanthropy is again busy in England protecting the Jamaica negro. He is a man and a brother, and shall we not regard him? Certainly, my philanthropic friend, let us regard him well. He is a man; and, if you will, a brother; but he is the very idlest brother with which a hardworking workman was ever cursed, intent only on getting his mess of pottage without giving anything in return. His petitions about the labour market, my excellently-soft-hearted friend, and his desire to be protected from undue86 competition are—. Oh, my friend, I cannot tell you how utterly87 they are—gammon. He is now eating his yam without work, and in that privilege he is anxious to be maintained. And you, are you willing to assist him in his views?
The negro slave was ill treated—ill treated, at any rate, in that he was a slave; and therefore, by that reaction which prevails in all human matters, it is now thought necessary to wrap him up in cotton and put him under a glass case. The wind must not blow on him too roughly, and the rose-leaves on which he sleeps should not be ruffled88. He has been a slave; therefore now let him be a Sybarite. His father did an ample share of work; therefore let the son be made free from his portion in the primeval curse. The friends of the negro, if they do not actually use such arguments, endeavour to carry out such a theory.
But one feels that the joke has almost been carried too far when one is told that it is necessary to protect the labour market in Jamaica, and save the negro from the dangers of competition. No immigration of labourers into that happy country should be allowed, lest the rate of wages be lowered, and the unfortunate labourer be made more dependent on his master! But if the unfortunate labourers could be made to work, say four days a week, and on an average eight hours a day, would not that in itself be an advantage? In our happy England, men are not slaves; but the competition of the labour market forces upon them long days of continual labour. In our own country, ten hours of toil89, repeated six days a week, for the majority of us will barely produce the necessaries of life. It is quite right that we should love the negroes; but I cannot understand that we ought to love them better than ourselves.
But with the most sensible of those who are now endeavouring to prevent immigration into Jamaica the argument has been, not the protection of the Jamaica negro, but the probability of ill usage to the immigrating90 African. In the first place, it is impossible not to observe the absurdity91 of acting92 on petitions from the negroes of Jamaica on such a pretence93 as this. Does any one truly imagine that the black men in Jamaica are so anxious for the welfare of their cousins in Africa, that they feel themselves bound to come forward and express their anxiety to the English Houses of Parliament? Of course nobody believes it. Of course it is perfectly94 understood that those petitions are got up by far other persons, and with by far other views; and that not one negro in fifty of those who sign them understands anything whatever about the matter, or has any wish or any solicitude95 on such a subject.
Lord Brougham mentions it as a matter of congratulation, that so large a proportion of the signatures should be written by the subscribers themselves—that there should be so few marksmen; but is it a matter of congratulation that this power of signing their names should be used for so false a purpose?
And then comes the question as to these immigrants themselves. Though it is not natural to suppose that their future fellow-labourers in Jamaica should be very anxious about them, such anxiety on the part of others is natural. In the first place, it is for the government to look to them; and then, lest the government should neglect its duty, it is for such men as Lord Brougham to look to the government. That Lord Brougham should to the last be anxious for the welfare of the African is what all men would expect and all desire; but we would not wish to confide96 even to him the power of absolutely consummating97 the ruin of the Jamaica planter. Is it the fact that labourers immigrating to the West Indies have been ill treated, whether they be Portuguese98 from Madeira, Coolies from India, Africans from the Western Coast, or Chinese? In Jamaica, unfortunately, their number is as yet but scanty99, but in British Guiana they are numerous. I think I may venture to say that no labourers in any country are so cared for, so closely protected, so certainly saved from the usual wants and sorrows incident to the labouring classes. And this is equally so in Jamaica as far as the system has gone. What would be the usage of the African introduced by voluntary contribution may be seen in the usage of him who has been brought into the country from captured slave-ships. Their clothing, their food, their house accommodation, their hospital treatment, their amount of work and obligatory100 period of working with one master—all these matters are under government surveillance; and the planter who has allotted101 to him the privilege of employing such labour becomes almost as much subject to government inspection102 as though his estate were government property.
It is said that an obligatory period of labour amounts to slavery, even though the contract shall have been entered into by the labourer of his own free will. I will not take on myself to deny this, as I might find it difficult to define the term slavery; but if this be so, English apprentices103 are slaves, and so are indentured104 clerks; so are hired agricultural servants in many parts of England and Wales; and so, certainly, are all our soldiers and sailors.
But in the ordinary acceptation of the word slavery, that acceptation which comes home to us all, whether we can define it or no, men subject to such contracts are not slaves.
There is much that is prepossessing in the ordinary good humour of the negro; and much also that is picturesque105 in his tastes. I soon learned to think the women pretty, in spite of their twisted locks of wool; and to like the ring of their laughter, though it is not exactly silver-sounding. They are very rarely surly when spoken to; and their replies, though they seldom are absolutely witty106, contain, either in the sound or in the sense, something that amounts to drollery107. The unpractised ear has great difficulty in understanding them, and I have sometimes thought that this indistinctness has created the fun which I have seemed to relish109. The tone and look are humorous; and the words, which are hardly heard, and are not understood, get credit for humour also.
Nothing about them is more astonishing than the dress of the women. It is impossible to deny to them considerable taste and great power of adaptation. In England, among our housemaids and even haymakers, crinoline, false flowers, long waists, and flowing sleeves have become common; but they do not wear their finery as though they were at home in it. There is generally with them, when in their Sunday best, something of the hog81 in armour110. With the negro woman there is nothing of this. In the first place she is never shame-faced. Then she has very frequently a good figure, and having it, she knows how to make the best of it. She has a natural skill in dress, and will be seen with a boddice fitted to her as though it had been made and laced in Paris.
Their costumes on fête days and Sundays are perfectly marvellous. They are by no means contented111 with coloured calicoes; but shine in muslin and light silks at heaven only knows how much a yard. They wear their dresses of an enormous fulness. One may see of a Sunday evening three ladies occupying a whole street by the breadth of their garments, who on the preceding day were scrubbing pots and carrying weights about the town on their heads. And they will walk in full-dress too as though they had been used to go in such attire112 from their youth up. They rejoice most in white—in white muslin with coloured sashes; in light-brown boots, pink gloves, parasols, and broad-brimmed straw hats with deep veils and glittering bugles113. The hat and the veil, however, are mistakes. If the negro woman thoroughly understood effect, she would wear no head-dress but the coloured handkerchief, which is hers by right of national custom.
Some of their efforts after dignity of costume are ineffably114 ludicrous. One Sunday evening, far away in the country, as I was riding with a gentleman, the proprietor115 of the estate around us, I saw a young girl walking home from church. She was arrayed from head to foot in virgin116 white. Her gloves were on, and her parasol was up. Her hat also was white, and so was the lace, and so were the bugles which adorned117 it. She walked with a stately dignity that was worthy118 of such a costume, and worthy also of higher grandeur119; for behind her walked an attendant nymph, carrying the beauty's prayer-book—on her head. A negro woman carries every burden on her head, from a tub of water weighing a hundredweight down to a bottle of physic.
When we came up to her, she turned towards us and curtsied. She curtsied, for she recognized her 'massa;' but she curtsied with great dignity, for she recognized also her own finery. The girl behind with the prayer-book made the ordinary obeisance120, crooking121 her leg up at the knee, and then standing108 upright quicker than thought.
"Who on earth is that princess?" said I.
"They are two sisters who both work at my mill," said my friend. "Next Sunday they will change places. Polly will have the parasol and the hat, and Jenny will carry the prayer-book on her head behind her."
I was in a shoemaker's shop at St. Thomas, buying a pair of boots, when a negro entered quickly and in a loud voice said he wanted a pair of pumps. He was a labouring man fresh from his labour. He had on an old hat—what in Ireland men would call a caubeen; he was in his shirt-sleeves, and was barefooted. As the only shopman was looking for my boots, he was not attended to at the moment.
"Want a pair of pumps—directerly," he roared out in a very dictatorial122 voice.
"Sit down for a moment," said the shopman, "and I will attend to you."
He did sit down, but did so in the oddest fashion. He dropped himself suddenly into a chair, and at the same moment rapidly raised his legs from the ground; and as he did so fastened his hands across them just below his knees, so as to keep his feet suspended from his arms. This he contrived123 to do in such a manner that the moment his body reached the chair his feet left the ground. I looked on in amazement124, thinking he was mad.
"Give I a bit of carpet," he screamed out; still holding up his feet, but with much difficulty.
"Yes, yes," said the shopman, still searching for the boots.
"Give I a bit of carpet directerly," he again exclaimed. The seat of the chair was very narrow, and the back was straight, and the position was not easy, as my reader will ascertain125 if he attempt it. He was half-choked with anger and discomfort126.
The shopman gave him the bit of carpet. Most men and women will remember that such bits of carpet are common in shoemakers' shops. They are supplied, I believe, in order that they who are delicate should not soil their stockings on the floor.
The gentleman in search of the pumps had seen that people of dignity were supplied with such luxuries, and resolved to have his value for his money; but as he had on neither shoes nor stockings, the little bit of carpet was hardly necessary for his material comfort.
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patois
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| n.方言；混合语 | |
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adoption
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| n.采用，采纳，通过；收养 | |
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isles
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| 岛( isle的名词复数 ) | |
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aptitudes
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| （学习方面的）才能，资质，天资( aptitude的名词复数 ) | |
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physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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apparently
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addicts
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thoroughly
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obedience
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filthy
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calf
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motives
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immediate
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virtue
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virtues
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qualified
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Christian
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clergy
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psalms
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calumny
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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23
brute
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| n.野兽，兽性 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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30
wrath
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| n.愤怒，愤慨，暴怒 | |
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31
hatred
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| n.憎恶，憎恨，仇恨 | |
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32
covetous
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| adj.贪婪的，贪心的 | |
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33
gaudy
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| adj.华而不实的；俗丽的 | |
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34
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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35
permanently
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| adv.永恒地，永久地，固定不变地 | |
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36
piety
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| n.虔诚，虔敬 | |
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37
gratitude
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| adj.感激，感谢 | |
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38
benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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39
adherence
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| n.信奉，依附，坚持，固着 | |
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40
pious
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| adj.虔诚的；道貌岸然的 | |
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41
attachment
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| n.附属物，附件；依恋；依附 | |
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attachments
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| n.（用电子邮件发送的）附件( attachment的名词复数 )；附着；连接；附属物 | |
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43
fidelity
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| n.忠诚，忠实；精确 | |
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noted
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| adj.著名的，知名的 | |
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glistens
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| v.湿物闪耀，闪亮( glisten的第三人称单数 ) | |
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46
brutes
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| 兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性 | |
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47
abstain
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| v.自制，戒绝，弃权，避免 | |
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48
well-being
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| n.安康，安乐，幸福 | |
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49
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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50
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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51
behold
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| v.看，注视，看到 | |
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52
civilized
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| a.有教养的，文雅的 | |
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53
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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proselytizing
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| v.（使）改变宗教信仰[政治信仰、意见等]，使变节( proselytize的现在分词 ) | |
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56
proselytized
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| v.（使）改变宗教信仰[政治信仰、意见等]，使变节( proselytize的过去式和过去分词 ) | |
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57
aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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58
sable
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| n.黑貂；adj.黑色的 | |
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59
covetousness
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60
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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cognate
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| adj.同类的，同源的，同族的；n.同家族的人，同源词 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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plentiful
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| adj.富裕的，丰富的 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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67
recede
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| vi.退(去)，渐渐远去；向后倾斜，缩进 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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69
bondage
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| n.奴役，束缚 | |
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70
abhorrent
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| adj.可恶的，可恨的，讨厌的 | |
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71
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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73
exodus
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| v.大批离去，成群外出 | |
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74
hordes
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| n.移动着的一大群( horde的名词复数 )；部落 | |
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75
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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76
suppliant
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| adj.哀恳的；n.恳求者，哀求者 | |
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77
implores
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| 恳求或乞求（某人）( implore的第三人称单数 ) | |
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78
solicits
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| 恳请 | |
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79
canes
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| n.（某些植物，如竹或甘蔗的）茎( cane的名词复数 )；（用于制作家具等的）竹竿；竹杖 | |
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80
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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81
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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82
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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83
contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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84
exempted
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| 使免除[豁免]( exempt的过去式和过去分词 ) | |
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85
provender
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| n.刍草；秣料 | |
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86
undue
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| adj.过分的；不适当的；未到期的 | |
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87
utterly
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| adv.完全地，绝对地 | |
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88
ruffled
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| adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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89
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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90
immigrating
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| v.移入( immigrate的现在分词 )；移民 | |
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91
absurdity
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| n.荒谬，愚蠢；谬论 | |
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92
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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93
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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94
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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95
solicitude
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| n.焦虑 | |
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96
confide
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| v.向某人吐露秘密 | |
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97
consummating
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| v.使结束( consummate的现在分词 )；使完美；完婚；（婚礼后的）圆房 | |
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98
Portuguese
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| n.葡萄牙人；葡萄牙语 | |
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99
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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100
obligatory
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| adj.强制性的，义务的，必须的 | |
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101
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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102
inspection
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| n.检查，审查，检阅 | |
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103
apprentices
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| 学徒，徒弟( apprentice的名词复数 ) | |
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104
indentured
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| v.以契约束缚（学徒）( indenture的过去式和过去分词 ) | |
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105
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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106
witty
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| adj.机智的，风趣的 | |
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107
drollery
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| n.开玩笑，说笑话；滑稽可笑的图画（或故事、小戏等） | |
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108
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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109
relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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110
armour
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| （=armor）n.盔甲；装甲部队 | |
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111
contented
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| adj.满意的，安心的，知足的 | |
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112
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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113
bugles
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| 妙脆角，一种类似薯片但做成尖角或喇叭状的零食； 号角( bugle的名词复数 )； 喇叭； 匍匐筋骨草； （装饰女服用的）柱状玻璃（或塑料）小珠 | |
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114
ineffably
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| adv.难以言喻地，因神圣而不容称呼地 | |
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115
proprietor
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| n.所有人；业主；经营者 | |
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116
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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117
adorned
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| [计]被修饰的 | |
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118
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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119
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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120
obeisance
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| n.鞠躬，敬礼 | |
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121
crooking
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| n.弯曲（木材等的缺陷）v.弯成钩形( crook的现在分词 ) | |
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122
dictatorial
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| adj. 独裁的，专断的 | |
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123
contrived
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| adj.不自然的，做作的；虚构的 | |
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124
amazement
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| n.惊奇，惊讶 | |
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125
ascertain
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| vt.发现，确定，查明，弄清 | |
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126
discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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