Far in the North dwell a people practically unknown to any but the fur-trader and the explorer. Our information as to Mokis, Sioux, Cheyennes Nez Perces, and indirectly1 many others, through the pages of Cooper, Parkman, and allied2 writers, is varied3 enough, so that our ideas of Indians are pretty well established. If we are romantic, we hark back to the past and invent fairy-tales with ourselves anent the Noble Red Man who has Passed Away. If we are severely4 practical, we take notice of filth5, vice6, plug-hats, tin cans, and laziness. In fact, we might divide all Indian concepts into two classes, following these mental and imaginative bents. Then we should have quite simply and satisfactorily the Cooper Indian and the Comic Paper Indian. It must be confessed that the latter is often approximated by reality--and everybody knows it. That the former is by no means a myth--at least in many qualities--the average reader might be pardoned for doubting.
Some time ago I desired to increase my knowledge of the Woods Indians by whatever others had accomplished7. Accordingly I wrote to the Ethnological Department at Washington asking what had been done in regard to the Ojibways and Wood Crees north of Lake Superior. The answer was "nothing."
And "nothing" is more nearly a comprehensive answer than at first you might believe. Visitors at Mackinac, Traverse, Sault Ste. Marie, and other northern resorts are besought8 at certain times of the year by silent calico-dressed squaws to purchase basket and bark work. If the tourist happens to follow these women for more wholesale9 examination of their wares10, he will be led to a double-ended Mackinaw-built sailing-craft with red-dyed sails, half pulled out on the beach. In the stern sit two or three bucks11 wearing shirts, jean trousers, and broad black hats. Some of the oldest men may sport a patched pair of moccasins or so, but most are conventional enough in clumsy shoes. After a longer or shorter stay they hoist12 their red sails and drift away toward some mysterious destination on the north shore. If the buyer is curious enough and persistent13 enough, he may elicit14 the fact that they are Ojibways.
Now, if this same tourist happens to possess a mildly venturesome disposition15, a sailing-craft, and a chart of the region, he will sooner or later blunder across the dwelling16-place of his silent vendors17. At the foot of some rarely-frequented bay he will come on a diminutive18 village of small whitewashed19 log houses. It will differ from other villages in that the houses are arranged with no reference whatever to one another, but in the haphazard20 fashion of an encampment. Its inhabitants are his summer friends. If he is of an insinuating21 address, he may get a glimpse of their daily life. Then he will go away firmly convinced that he knows quite a lot about the North Woods Indian.
And so he does. But this North Woods Indian is the Reservation Indian. And in the North a Reservation Indian is as different from a Woods Indian as a negro is from a Chinese.
Suppose, on the other hand, your tourist is unfortunate enough to get left at some North Woods railway station where he has descended22 from the transcontinental to stretch his legs, and suppose him to have happened on a fur-town like Missinaibie at the precise time when the trappers are in from the wilds. Near the borders of the village he will come upon a little encampment of conical tepees. At his approach the women and children will disappear into inner darkness. A dozen wolf-like dogs will rush out barking. Grave-faced men will respond silently to his salutation.
These men, he will be interested to observe, wear still the deer or moose skin moccasin--the lightest and easiest foot-gear for the woods; bind23 their long hair with a narrow fillet, and their waists with a red or striped worsted sash; keep warm under the blanket thickness of a Hudson Bay capote; and deck their clothes with a variety of barbaric ornament24. He will see about camp weapons whose acquaintance he has made only in museums, peltries of whose identification he is by no means sure, and as matters of daily use--snow-shoes, bark canoes, bows and arrows--what to him have been articles of ornament or curiosity. To-morrow these people will be gone for another year, carrying with them the results of the week's barter25. Neither he nor his kind will see them again, unless they too journey far into the Silent Places. But he has caught a glimpse of the stolid26 mask of the Woods Indian, concerning whom officially "nothing" is known.
In many respects the Woods Indian is the legitimate27 descendant of the Cooper Indian. His life is led entirely28 in the forests; his subsistence is assured by hunting, fishing, and trapping; his dwelling is the wigwam, and his habitation the wide reaches of the wilderness29 lying between Lake Superior and the Hudson Bay; his relation to humanity confined to intercourse30 with his own people and acquaintance with the men who barter for his peltries. So his dependence31 is not on the world the white man has brought, but on himself and his natural environment. Civilization has merely ornamented32 his ancient manner. It has given him the convenience of cloth, of firearms, of steel traps, of iron kettles, of matches; it has accustomed him to the luxuries of white sugar--though he had always his own maple33 product--tea, flour, and white man's tobacco. That is about all. He knows nothing of whisky. The towns are never visited by him, and the Hudson's Bay Company will sell him no liquor. His concern with you is not great, for he has little to gain from you.
This people, then, depending on natural resources for subsistence, has retained to a great extent the qualities of the early aborigines.
To begin with, it is distinctly nomadic34. The great rolls of birch bark to cover the pointed36 tepees are easily transported in the bottoms of canoes, and the poles are quickly cut and put in place. As a consequence, the Ojibway family is always on the move. It searches out new trapping-grounds, new fisheries, it pays visits, it seems even to enjoy travel for the sake of exploration. In winter a tepee of double wall is built, whose hollow is stuffed with moss38 to keep out the cold; but even that approximation of permanence cannot stand against the slightest convenience. When an Indian kills, often he does not transport his game to camp, but moves his camp to the vicinity of the carcass. There are of these woods dwellers39 no villages, no permanent clearings. The vicinity of a Hudson's Bay post is sometimes occupied for a month or so during the summer, but that is all.
An obvious corollary of this is that tribal40 life does not consistently obtain. Throughout the summer months, when game and fur are at their poorest, the bands assemble, probably at the times of barter with the traders. Then for the short period of the idling season they drift together up and down the North Country streams, or camp for big pow-wows and conjuring41 near some pleasant conflux of rivers. But when the first frosts nip the leaves, the families separate to their allotted42 trapping districts, there to spend the winter in pursuit of the real business of life.
The tribe is thus split into many groups, ranging in numbers from the solitary43 trapper, eager to win enough fur to buy him a wife, to a compact little group of three or four families closely related in blood. The most striking consequence is that, unlike other Indian bodies politic44, there are no regularly constituted and acknowledged chiefs. Certain individuals gain a remarkable45 reputation and an equally remarkable respect for wisdom, or hunting skill, or power of woodcraft, or travel. These men are the so-called "old men" often mentioned in Indian manifestoes, though age has nothing to do with the deference46 accorded them. Tawabinisay is not more than thirty-five years old; Peter, our Hudson Bay Indian, is hardly more than a boy. Yet both are obeyed implicitly47 by whomever they happen to be with; both lead the way by river or trail; and both, where question arises, are sought in advice by men old enough to be their fathers. Perhaps this is as good a democracy as another.
The life so briefly48 hinted at in the foregoing lines inevitably49 develops and fosters an expertness of woodcraft almost beyond belief. The Ojibway knows his environment. The forest is to him so familiar in each and every one of its numerous and subtle aspects that the slightest departure from the normal strikes his attention at once. A patch of brown shadow where green shadow should fall, a shimmering51 of leaves where should be merely a gentle waving, a cross-light where the usual forest growth should adumbrate52, a flash of wings at a time of day when feathered creatures ordinarily rest quiet--these, and hundreds of others which you and I should never even guess at, force themselves as glaringly on an Indian's notice as a brass54 band in a city street. A white man _looks_ for game; an Indian sees it because it differs from the forest.
That is, of course, a matter of long experience and lifetime habit. Were it a question merely of this, the white man might also in time attain55 the same skill. But the Indian is a better animal. His senses are appreciably56 sharper than our own.
In journeying down the Kapuskasing River, our Indians--who had come from the woods to guide us--always saw game long before we did. They would never point it out to us. The bow of the canoe would swing silently in its direction, there to rest motionless until we indicated we had seen something.
"Where is it, Peter?" I would whisper.
But Peter always remained contemptuously silent.
One evening we paddled directly into the eye of the setting sun across a shallow little lake filled with hardly sunken boulders57. There was no current, and no breath of wind to stir the water into betraying riffles. But invariably those Indians twisted the canoe into a new course ten feet before we reached one of the obstructions59, whose existence our dazzled vision could not attest60 until they were actually below us. They _saw_ those rocks, through the shimmer50 of the surface glare.
Another time I discovered a small black animal lying flat on a point of shale61. Its head was concealed62 behind a boulder58, and it was so far away that I was inclined to congratulate myself on having differentiated63 it from the shadow.
"What is it, Peter?" I asked.
Peter hardly glanced at it.
"Ninny-moosh" (dog), he replied.
Now we were a hundred miles south of the Hudson's Bay post, and two weeks north of any other settlement. Saving a horse, a dog would be about the last thing to occur to one in guessing at the identity of any strange animal. This looked like a little black blotch64, without form. Yet Peter knew it. It was a dog, lost from some Indian hunting-party, and mightily65 glad to see us.
The sense of smell, too, is developed to an extent positively66 uncanny to us who have needed it so little. Your Woods Indian is always sniffing68, always testing the impressions of other senses by his olfactories69. Instances numerous and varied might be cited, but probably one will do as well as a dozen. It once became desirable to kill a caribou70 in country where the animals are not at all abundant. Tawabinisay volunteered to take Jim within shot of one. Jim describes their hunt as the most wonderful bit of stalking he had ever seen. The Indian followed the animal's tracks as easily as you or I could have followed them over snow. He did this rapidly and certainly. Every once in a while he would get down on all fours to sniff67 inquiringly at the crushed herbage. Always on rising to his feet he would give the result of his investigations71. "Ah-teek [caribou] one hour."
And later, "Ah-teek half hour."
Or again, "Ah-teek quarter hour."
And finally, "Ah-teek over nex' hill."
And it was so.
In like manner, but most remarkable to us because the test of direct comparison with our own sense was permitted us, was their acuteness of hearing. Often while "jumping" a roaring rapids in two canoes, my companion and I have heard our men talking to each other in quite an ordinary tone of voice. That is to say, I could hear my Indian, and Jim could hear his; but personally we were forced to shout loudly to carry across the noise of the stream. The distant approach of animals they announce accurately72.
"Wawashkeshi" (deer), says Peter.
And sure enough, after an interval73, we too could distinguish the footfalls on the dry leaves.
As both cause and consequence of these physical endowments--which place them nearly on a parity74 with the game itself--they are most expert hunters. Every sportsman knows the importance--and also the difficulty--of discovering game before it discovers him. The Indian has here an immense advantage. And after game is discovered, he is furthermore most expert in approaching it with all the refined art of the still hunter.
Mr. Caspar Whitney describes in exasperation75 his experience with the Indians of the Far North-West. He complains that when they blunder on game they drop everything and enter into almost hopeless chase, two legs against four. Occasionally the quarry76 becomes enough bewildered so that the wild shooting will bring it down. He quite justly argues that the merest pretence77 at caution in approach would result in much greater success.
The Woods Indian is no such fool. He is a mighty78 poor shot--and he knows it. Personally I believe he shuts both eyes before pulling trigger. He is armed with a long flint or percussion79 lock musket80, whose gas-pipe barrel is bound to the wood that runs its entire length by means of brass bands, and whose effective range must be about ten yards. This archaic81 implement82 is known as a "trade gun" and has the single merit of never getting out of order. Furthermore ammunition83 is precious. In consequence, the wilderness hunter is not going to be merely pretty sure; he intends to be absolutely certain. If he cannot approach near enough to blow a hole in his prey84, he does not fire.
I have seen Peter drop into marsh-grass so thin that apparently85 we could discern the surface of the ground through it, and disappear so completely that our most earnest attention could not distinguish even a rustling86 of the herbage. After an interval his gun would go off from some distant point, exactly where some ducks had been feeding serenely87 oblivious88 to fate. Neither of us white men would have considered for a moment the possibility of getting any of them. Once I felt rather proud of myself for killing89 six ruffed grouse90 out of some trees with the pistol, until Peter drifted in carrying three he had bagged with a stick.
Another interesting phase of this almost perfect correspondence to environment is the readiness with which an Indian will meet an emergency. We are accustomed to rely first of all on the skilled labour of some one we can hire; second, if we undertake the job ourselves, on the tools made for us by skilled labour; and third, on the shops to supply us with the materials we may need. Not once in a lifetime are we thrown entirely on our own resources. Then we improvise91 bunglingly a makeshift.
The Woods Indian possesses his knife and his light axe92. Nails, planes, glue, chisels93, vices94, cord, rope, and all the rest of it he has to do without. But he never improvises95 makeshifts. No matter what the exigency96 or how complicated the demand, his experience answers with accuracy.
Utensils97 and tools he knows exactly where to find. His job is neat and workmanlike, whether it is a bark receptacle--water-tight or not--a pair of snow-shoes, the repairing of a badly-smashed canoe, the construction of a shelter, or the fashioning of a paddle. About noon one day Tawabinisay broke his axe-helve square off. This to us would have been a serious affair. Probably we should, left to ourselves, have stuck in some sort of a rough straight sapling handle which would have answered well enough until we could have bought another. By the time we had cooked dinner that Indian had fashioned another helve. We compared it with the store article. It was as well shaped, as smooth, as nicely balanced. In fact, as we laid the new and the old side by side, we could not have selected, from any evidence of the workmanship, which had been made by machine and which by hand. Tawabinisay then burned out the wood from the axe, retempered the steel, set the new helve, and wedged it neatly98 with ironwood wedges. The whole affair, including the cutting of the timber, consumed perhaps half an hour.
To travel with a Woods Indian is a constant source of delight on this account. So many little things that the white man does without, because he will not bother with their transportation, the Indian makes for himself. And so quickly and easily! I have seen a thoroughly99 waterproof100, commodious101, and comfortable bark shelter made in about the time it would take one to pitch a tent. I have seen a raft built of cedar102 logs and cedar bark ropes in an hour. I have seen a badly-stove canoe made as good as new in fifteen minutes. The Indian rarely needs to hunt for the materials he requires. He knows exactly where they grow, and he turns as directly to them as a clerk would turn to his shelves. No problem of the living of physical life is too obscure to have escaped his varied experience. You may travel with Indians for years, and learn something new and delightful103 as to how to take care of yourself every summer.
The qualities I have mentioned come primarily from the fact that the Woods Indian is a hunter. I have now to instance two whose development can be traced to the other fact--that he is a nomad35. I refer to his skill with the bark canoe and his ability to carry.
I was once introduced to a man at a little way station of the Canadian Pacific Railway in the following words:--
"Shake hands with Munson; he's as good a canoeman as an Indian."
A little later one of the bystanders remarked to me:--
"That fellow you was just talking with is as good a canoeman as an Injun."
Still later, at an entirely different place, a member of the bar informed me, in the course of discussion:--
"The only man I know of who can do it is named Munson. He is as good a canoeman as an Indian."
At the time this unanimity104 of praise puzzled me a little. I thought I had seen some pretty good canoe work, and even cherished a mild conceit105 that occasionally I could keep right side up myself. I knew Munson to be a great woods-traveller, with many striking qualities, and why this of canoemanship should be so insistently106 chosen above the others was beyond my comprehension. Subsequently a companion and I journeyed to Hudson Bay with two birch canoes and two Indians. Since that trip I have had a vast respect for Munson.
Undoubtedly107 among the half-breed and white guides of Lower Canada, Maine, and the Adirondacks are many skilful108 men. But they know their waters; they follow a beaten track. The Woods Indian--well, let me tell you something of what he does.
We went down the Kapuskasing River to the Mattagami, and then down that to the Moose. These rivers are at first but a hundred feet or so wide, but rapidly swell109 with the influx110 of numberless smaller streams. Two days' journey brings you to a watercourse nearly half a mile in breadth; two weeks finds you on a surface approximately a mile and a half across. All this water descends111 from the Height of Land to the sea level. It does so through a rock country. The result is a series of roaring, dashing boulder rapids and waterfalls that would make your hair stand on end merely to contemplate112 from the banks.
The regular route to Moose Factory is by the Missinaibie. Our way was new and strange. No trails; no knowledge of the country. When we came to a stretch of white water, the Indians would rise to their feet for a single instant's searching examination of the stretch of tumbled water before them. In that moment they picked the passage they were to follow as well as a white man could have done so in half an hour's study. Then without hesitation113 they shot their little craft at the green water.
From that time we merely tried to sit still, each in his canoe. Each Indian did it all with his single paddle. He seemed to possess absolute control over his craft.
Even in the rush of water which seemed to hurry us on at almost railroad speed, he could stop for an instant, work directly sideways, shoot forward at a slant114, swing either his bow or his stern. An error in judgment115 or in the instantaneous acting116 upon it meant a hit; and a hit in these savage117 North Country Rivers meant destruction. How my man kept in his mind the passage he had planned during his momentary118 inspection119 was always to me a miracle. How he got so unruly a beast as the birch canoe to follow it in that tearing volume of water was always another. Big boulders he dodged120, eddies121 he took advantage of, slants122 of current he utilized123. A fractional second of hesitation could not be permitted him. But always the clutching of white hands from the rip at the eddy124 finally conveyed to my spray-drenched faculties125 that the rapid was safely astern. And this, mind you, in strange waters.
Occasionally we would carry our outfit126 through the woods, while the Indians would shoot some especially bad water in the light canoe. As a spectacle nothing could be finer. The flash of the yellow bark, the movement of the broken waters, the gleam of the paddle, the tense alertness of the men's figures, their carven, passive faces, with the contrast of the flashing eyes and the distended127 nostrils128, then the leap into space over some half-cataract, the smash of spray, the exultant129 yells of the canoemen! For your Indian enjoys the game thoroughly. And it requires very bad water indeed to make him take to the brush.
This is, of course, the spectacular. But also in the ordinary gray business of canoe travel the Woods Indian shows his superiority. He is tireless, and composed as to wrist and shoulder of a number of whale-bone springs. From early dawn to dewy eve, and then a few gratuitous130 hours into the night, he will dig energetic holes in the water with his long, narrow blade. And every stroke counts. The water boils out in a splotch of white air-bubbles, the little suction holes pirouette like dancing-girls, the fabric131 of the craft itself trembles under the power of the stroke. Jim and I used, in the lake stretches, to amuse ourselves--and probably the Indians--by paddling in furious rivalry132 one against the other. Then Peter would make up his mind he would like to speak to Jacob. His canoe would shoot up alongside as though the Old Man of the Lake had laid his hand across its stern. Would I could catch that trick of easy, tireless speed! I know it lies somewhat in keeping both elbows always straight and stiff, in a lurch133 forward of the shoulders at the end of the stroke. But that, and more! Perhaps one needs a copper134 skin and beady black eyes with surface lights.
Nor need you hope to pole a canoe upstream as do these people. Tawabinisay uses two short poles, one in either hand, kneels amidships, and snakes that little old canoe of his upstream so fast that you would swear the rapids an easy matter--until you tried them yourself. We were once trailed up a river by an old Woods Indian and his interesting family. The outfit consisted of canoe Number One--_item_, one old Injin, one boy of eight years, one dog; canoe Number Two--_item_, one old Injin squaw, one girl of eighteen or twenty, one dog; canoe Number Three--_item_, two little girls of ten and twelve, one dog. We tried desperately135 for three days to get away from this party. It did not seem to work hard at all. We did. Even the two little girls appeared to dip the contemplative paddle from time to time. Water boiled back of our own blades. We started early and quit late, and about as we congratulated ourselves over our evening fire that we had distanced our followers136 at last, those three canoes would steal silently and calmly about the lower bend to draw ashore137 below us. In ten minutes the old Indian was delivering an oration37 to us, squatted138 in resignation.
The Red Gods alone know what he talked about. He had no English, and our Ojibway was of the strictly139 utilitarian140. But for an hour he would hold forth141. We called him Talk-in-the-Face, the Great Indian Chief. Then he would drop a mild hint for saymon, which means tobacco, and depart. By ten o'clock the next morning he and his people would overtake us in spite of our earlier start. Usually we were in the act of dragging our canoe through an especially vicious rapid by means of a tow-line. Their three canoes, even to the children's, would ascend142 easily by means of poles. Tow-lines appeared to be unsportsmanlike--like angle-worms. Then the entire nine--including the dogs--would roost on rocks and watch critically our methods.
The incident had one value, however: it showed us just why these people possess the marvellous canoe skill I have attempted to sketch143. The little boy in the leading canoe was not over eight or nine years of age, but he had his little paddle and his little canoe-pole, and, what is more, he already used them intelligently and well. As for the little girls--well, they did easily feats144 I never hope to emulate145, and that without removing the cowl-like coverings from their heads and shoulders.
The same early habitude probably accounts for their ability to carry weights long distances. The Woods Indian is not a mighty man physically146. Most of them are straight and well built, but of only medium height, and not wonderfully muscled. Peter was most beautiful, but in the fashion of the flying Mercury, with long smooth panther muscles. He looked like Uncas, especially when his keen hawk-face was fixed147 in distant attention. But I think I could have wrestled148 Peter down. Yet time and again I have seen that Indian carry two hundred pounds for some miles through a rough country absolutely without trails. And once I was witness of a feat53 of Tawabinisay, when that wily savage portaged a pack of fifty pounds and a two-man canoe through a hill country for four hours and ten minutes without a rest. Tawabinisay is even smaller than Peter.
So much for the qualities developed by the woods life. Let us now examine what may be described as the inherent characteristics of the people.
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indirectly
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| adv.间接地，不直接了当地 | |
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allied
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| adj.协约国的；同盟国的 | |
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varied
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| adj.多样的，多变化的 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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wares
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| n. 货物, 商品 | |
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bucks
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| n.雄鹿( buck的名词复数 )；钱；（英国十九世纪初的）花花公子；（用于某些表达方式）责任v.（马等）猛然弓背跃起( buck的第三人称单数 )；抵制；猛然震荡；马等尥起后蹄跳跃 | |
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hoist
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| n.升高，起重机，推动；v.升起，升高，举起 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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elicit
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| v.引出,抽出,引起 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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dwelling
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| n.住宅，住所，寓所 | |
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vendors
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| n.摊贩( vendor的名词复数 )；小贩；（房屋等的）卖主；卖方 | |
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diminutive
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| adj.小巧可爱的，小的 | |
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whitewashed
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| 粉饰，美化，掩饰( whitewash的过去式和过去分词 ) | |
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haphazard
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| adj.无计划的，随意的，杂乱无章的 | |
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insinuating
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| adj.曲意巴结的，暗示的v.暗示( insinuate的现在分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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descended
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| a.为...后裔的，出身于...的 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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barter
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| n.物物交换，以货易货，实物交易 | |
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stolid
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| adj.无动于衷的，感情麻木的 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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33
maple
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| n.槭树，枫树，槭木 | |
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34
nomadic
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| adj.流浪的；游牧的 | |
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35
nomad
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| n.游牧部落的人，流浪者，游牧民 | |
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36
pointed
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| adj.尖的，直截了当的 | |
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37
oration
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| n.演说，致辞，叙述法 | |
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38
moss
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| n.苔，藓，地衣 | |
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39
dwellers
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| n.居民，居住者( dweller的名词复数 ) | |
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40
tribal
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| adj.部族的，种族的 | |
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41
conjuring
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| n.魔术 | |
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42
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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43
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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44
politic
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| adj.有智虑的；精明的；v.从政 | |
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45
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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46
deference
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| n.尊重，顺从；敬意 | |
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47
implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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48
briefly
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| adv.简单地，简短地 | |
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49
inevitably
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| adv.不可避免地；必然发生地 | |
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50
shimmer
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| v./n.发微光，发闪光；微光 | |
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51
shimmering
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| v.闪闪发光，发微光( shimmer的现在分词 ) | |
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52
adumbrate
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| vt.画轮廓，预示 | |
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53
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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54
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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55
attain
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| vt.达到，获得，完成 | |
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56
appreciably
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| adv.相当大地 | |
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57
boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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58
boulder
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| n.巨砾；卵石，圆石 | |
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59
obstructions
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| n.障碍物( obstruction的名词复数 )；阻碍物；阻碍；阻挠 | |
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60
attest
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| vt.证明，证实；表明 | |
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61
shale
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| n.页岩，泥板岩 | |
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62
concealed
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| a.隐藏的，隐蔽的 | |
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63
differentiated
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| 区分，区别，辨别( differentiate的过去式和过去分词 )； 区别对待； 表明…间的差别，构成…间差别的特征 | |
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64
blotch
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| n.大斑点；红斑点；v.使沾上污渍，弄脏 | |
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65
mightily
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| ad.强烈地；非常地 | |
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66
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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67
sniff
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| vi.嗅…味道；抽鼻涕；对嗤之以鼻，蔑视 | |
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68
sniffing
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| n.探查法v.以鼻吸气，嗅，闻( sniff的现在分词 )；抽鼻子（尤指哭泣、患感冒等时出声地用鼻子吸气）；抱怨，不以为然地说 | |
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69
olfactories
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| n.嗅觉的( olfactory的名词复数 ) | |
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70
caribou
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| n.北美驯鹿 | |
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71
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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72
accurately
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| adv.准确地，精确地 | |
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73
interval
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| n.间隔，间距；幕间休息，中场休息 | |
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74
parity
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| n.平价，等价，比价，对等 | |
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75
exasperation
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| n.愤慨 | |
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76
quarry
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| n.采石场；v.采石；费力地找 | |
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77
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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78
mighty
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| adj.强有力的；巨大的 | |
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79
percussion
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| n.打击乐器；冲突，撞击；震动，音响 | |
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80
musket
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| n.滑膛枪 | |
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81
archaic
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| adj.(语言、词汇等)古代的，已不通用的 | |
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82
implement
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| n.(pl.)工具，器具；vt.实行，实施，执行 | |
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83
ammunition
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| n.军火，弹药 | |
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84
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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85
apparently
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| adv.显然地；表面上，似乎 | |
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86
rustling
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| n. 瑟瑟声，沙沙声 adj. 发沙沙声的 | |
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87
serenely
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| adv.安详地，宁静地，平静地 | |
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88
oblivious
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| adj.易忘的，遗忘的，忘却的，健忘的 | |
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89
killing
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| n.巨额利润；突然赚大钱，发大财 | |
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90
grouse
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| n.松鸡；v.牢骚，诉苦 | |
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91
improvise
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| v.即兴创作；临时准备，临时凑成 | |
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92
axe
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| n.斧子；v.用斧头砍，削减 | |
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93
chisels
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| n.凿子，錾子( chisel的名词复数 )；口凿 | |
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94
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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95
improvises
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| 临时制作，临时凑成( improvise的名词复数 )； 即兴创作（音乐、台词、演讲词等） | |
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96
exigency
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| n.紧急；迫切需要 | |
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97
utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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98
neatly
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| adv.整洁地，干净地，灵巧地，熟练地 | |
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99
thoroughly
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| adv.完全地，彻底地，十足地 | |
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100
waterproof
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| n.防水材料；adj.防水的；v.使...能防水 | |
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101
commodious
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| adj.宽敞的；使用方便的 | |
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102
cedar
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| n.雪松，香柏(木) | |
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103
delightful
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| adj.令人高兴的，使人快乐的 | |
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104
unanimity
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| n.全体一致，一致同意 | |
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105
conceit
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| n.自负，自高自大 | |
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106
insistently
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| ad.坚持地 | |
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107
undoubtedly
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| adv.确实地，无疑地 | |
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108
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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109
swell
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| vi.膨胀，肿胀；增长，增强 | |
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110
influx
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| n.流入，注入 | |
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111
descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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112
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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113
hesitation
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| n.犹豫，踌躇 | |
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114
slant
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| v.倾斜，倾向性地编写或报道；n.斜面，倾向 | |
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115
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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116
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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117
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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118
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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119
inspection
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| n.检查，审查，检阅 | |
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120
dodged
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| v.闪躲( dodge的过去式和过去分词 )；回避 | |
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121
eddies
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| （水、烟等的）漩涡，涡流( eddy的名词复数 ) | |
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122
slants
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| （使）倾斜，歪斜( slant的第三人称单数 )； 有倾向性地编写或报道 | |
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123
utilized
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| v.利用，使用( utilize的过去式和过去分词 ) | |
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124
eddy
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| n.漩涡，涡流 | |
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125
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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126
outfit
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| n.（为特殊用途的）全套装备，全套服装 | |
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127
distended
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| v.（使）膨胀，肿胀( distend的过去式和过去分词 ) | |
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128
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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129
exultant
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| adj.欢腾的，狂欢的，大喜的 | |
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130
gratuitous
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| adj.无偿的，免费的；无缘无故的，不必要的 | |
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131
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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132
rivalry
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| n.竞争，竞赛，对抗 | |
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133
lurch
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| n.突然向前或旁边倒；v.蹒跚而行 | |
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134
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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135
desperately
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| adv.极度渴望地，绝望地，孤注一掷地 | |
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136
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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137
ashore
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| adv.在(向)岸上，上岸 | |
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138
squatted
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| v.像动物一样蹲下( squat的过去式和过去分词 )；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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139
strictly
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| adv.严厉地，严格地；严密地 | |
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140
utilitarian
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| adj.实用的，功利的 | |
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141
forth
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| adv.向前；向外，往外 | |
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142
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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143
sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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144
feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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145
emulate
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| v.努力赶上或超越，与…竞争；效仿 | |
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146
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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147
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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148
wrestled
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| v.（与某人）搏斗( wrestle的过去式和过去分词 )；扭成一团；扭打；（与…）摔跤 | |
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