ALTHOUGH I had been baffled in my attempts to learn the origin of the Feast of Calabashes, yet it seemed very plain to me that it was principally, if not wholly, of a religious character. As a religious solemnity, however, it had not at all corresponded with the horrible descriptions of Polynesian worship which we have received in some published narratives5, and especially in those accounts of the evangelized islands with which the missionaries7 have favoured us. Did not the sacred character of these persons render the purity of their intentions unquestionable, I should certainly be led to suppose that they had exaggerated the evils of Paganism, in order to enhance the merit of their own disinterested8 labours.
In a certain work incidentally treating of the ‘Washington, or Northern Marquesas Islands,’ I have seen the frequent immolation9 of human victims upon the altars of their gods, positively10 and repeatedly charged upon the inhabitants. The same work gives also a rather minute account of their religion—enumerates a great many of their superstitions11—and makes known the particular designations of numerous orders of the priesthood. One would almost imagine from the long list that is given of cannibal primates13, bishops14, arch-deacons, prebendaries, and other inferior ecclesiastics15, that the sacerdotal order far outnumbered the rest of the population, and that the poor natives were more severely16 priest-ridden than even the inhabitants of the papal states. These accounts are likewise calculated to leave upon the reader’s mind an impression that human victims are daily cooked and served up upon the altars; that heathenish cruelties of every description are continually practised; and that these ignorant Pagans are in a state of the extremest wretchedness in consequence of the grossness of their superstitions. Be it observed, however, that all this information is given by a man who, according to his own statement, was only at one of the islands, and remained there but two weeks, sleeping every night on board his ship, and taking little kid-glove excursions ashore17 in the daytime, attended by an armed party.
Now, all I can say is, that in all my excursions through the valley of Typee, I never saw any of these alleged18 enormities. If any of them are practised upon the Marquesas Islands they must certainly have come to my knowledge while living for months with a tribe of savages19, wholly unchanged from their original primitive20 condition, and reputed the most ferocious21 in the South Seas.
The fact is, that there is a vast deal of unintentional humbuggery23 in some of the accounts we have from scientific men concerning the religious institutions of Polynesia. These learned tourists generally obtain the greater part of their information from retired24 old South-Sea rovers, who have domesticated25 themselves among the barbarous tribes of the Pacific. Jack26, who has long been accustomed to the long-bow, and to spin tough yarns27 on the ship’s forecastle, invariably officiates as showman of the island on which he has settled, and having mastered a few dozen words of the language, is supposed to know all about the people who speak it. A natural desire to make himself of consequence in the eyes of the strangers, prompts him to lay claim to a much greater knowledge of such matters than he actually possesses. In reply to incessant28 queries29, he communicates not only all he knows but a good deal more, and if there be any information deficient30 still he is at no loss to supply it. The avidity with which his anecdotes32 are noted33 down tickles34 his vanity, and his powers of invention increase with the credulity auditors36. He knows just the sort of information wanted, and furnishes it to any extent.
This is not a supposed case; I have met with several individuals like the one described, and I have been present at two or three of their interviews with strangers.
Now, when the scientific voyager arrives at home with his collection of wonders, he attempts, perhaps, to give a description of some of the strange people he has been visiting. Instead of representing them as a community of lusty savages, who are leading a merry, idle, innocent life, he enters into a very circumstantial and learned narrative6 of certain unaccountable superstitions and practices, about which he knows as little as the islanders themselves. Having had little time, and scarcely any opportunity, to become acquainted with the customs he pretends to describe, he writes them down one after another in an off-hand, haphazard38 style; and were the book thus produced to be translated into the tongue of the people of whom it purports39 to give the history, it would appear quite as wonderful to them as it does to the American public, and much more improbable.
For my own part, I am free to confess my almost entire inability to gratify any curiosity that may be felt with regard to the theology of the valley. I doubt whether the inhabitants themselves could do so. They are either too lazy or too sensible to worry themselves about abstract points of religious belief. While I was among them, they never held any synods or councils to settle the principles of their faith by agitating40 them. An unbounded liberty of conscience seemed to prevail. Those who pleased to do so were allowed to repose41 implicit42 faith in an ill-favoured god with a large bottle-nose and fat shapeless arms crossed upon his breast; whilst others worshipped an image which, having no likeness43 either in heaven or on earth, could hardly be called an idol. As the islanders always maintained a discreet44 reserve with regard to my own peculiar45 views on religion, I thought it would be excessively ill-bred of me to pry46 into theirs.
But, although my knowledge of the religious faith of the Typees was unavoidably limited, one of their superstitious47 observances with which I became acquainted interested me greatly.
In one of the most secluded48 portions of the valley within a stone’s cast of Fayaway’s lake—for so I christened the scene of our island yachting—and hard by a growth of palms, which stood ranged in order along both banks of the stream, waving their green arms as if to do honour to its passage, was the mausoleum of a deceased, warrior chief. Like all the other edifices49 of any note, it was raised upon a small pi-pi of stones, which, being of unusual height, was a conspicuous50 object from a distance. A light thatching of bleached51 palmetto-leaves hung over it like a self supported canopy52; for it was not until you came very near that you saw it was supported by four slender columns of bamboo rising at each corner to a little more than the height of a man. A clear area of a few yards surrounded the pi-pi, and was enclosed by four trunks of cocoanut trees resting at the angles on massive blocks of stone. The place was sacred. The sign of the inscrutable Taboo53 was seen in the shape of a mystic roll of white tappa, suspended by a twisted cord of the same material from the top of a slight pole planted within the enclosure*. The sanctity of the spot appeared never to have been violated. The stillness of the grave was there, and the calm solitude54 around was beautiful and touching55. The soft shadows of those lofty palm-trees!—I can see them now—hanging over the little temple, as if to keep out the intrusive56 sun.
*White appears to be the sacred colour among the Marquesans.
On all sides as you approached this silent spot you caught sight of the dead chief’s effigy, seated in the stern of a canoe, which was raised on a light frame a few inches above the level of the pi-pi. The canoe was about seven feet in length; of a rich, dark coloured wood, handsomely carved and adorned57 in many places with variegated58 bindings of stained sinnate, into which were ingeniously wrought59 a number of sparkling seashells, and a belt of the same shells ran all round it. The body of the figure—of whatever material it might have been made—was effectually concealed60 in a heavy robe of brown tappa, revealing; only the hands and head; the latter skilfully61 carved in wood, and surmounted62 by a superb arch of plumes63. These plumes, in the subdued64 and gentle gales65 which found access to this sequestered66 spot, were never for one moment at rest, but kept nodding and waving over the chief’s brow. The long leaves of the palmetto drooped67 over the eaves, and through them you saw the warrior holding his paddle with both hands in the act of rowing, leaning forward and inclining his head, as if eager to hurry on his voyage. Glaring at him forever, and face to face, was a polished human skull68, which crowned the prow69 of the canoe. The spectral70 figurehead, reversed in its position, glancing backwards71, seemed to mock the impatient attitude of the warrior.
When I first visited this singular place with Kory-Kory, he told me—or at least I so understood him—that the chief was paddling his way to the realms of bliss72, and bread-fruit—the Polynesian heaven—where every moment the bread-fruit trees dropped their ripened73 spheres to the ground, and where there was no end to the cocoanuts and bananas: there they reposed74 through the livelong eternity75 upon mats much finer than those of Typee; and every day bathed their glowing limbs in rivers of cocoanut oil. In that happy land there were plenty of plumes and feathers, and boars’-tusks and sperm-whale teeth, far preferable to all the shining trinkets and gay tappa of the white men; and, best of all, women far lovelier than the daughters of earth were there in abundance. ‘A very pleasant place,’ Kory-Kory said it was; ‘but after all, not much pleasanter, he thought, than Typee.’ ‘Did he not then,’ I asked him, ‘wish to accompany the warrior?’ ‘Oh no: he was very happy where he was; but supposed that some time or other he would go in his own canoe.’
Thus far, I think, I clearly comprehended Kory-Kory. But there was a singular expression he made use of at the time, enforced by as singular a gesture, the meaning of which I would have given much to penetrate76. I am inclined to believe it must have been a proverb he uttered; for I afterwards heard him repeat the same words several times, and in what appeared to me to be a somewhat: similar sense. Indeed, Kory-Kory had a great variety of short, smart-sounding sentences, with which he frequently enlivened his discourse77; and he introduced them with an air which plainly intimated, that in his opinion, they settled the matter in question, whatever it might be.
Could it have been then, that when I asked him whether he desired to go to this heaven of bread-fruit, cocoanuts, and young ladies, which he had been describing, he answered by saying something equivalent to our old adage—‘A bird in the hand is worth two in the bush’?—if he did, Kory-Kory was a discreet and sensible fellow, and I cannot sufficiently78 admire his shrewdness.
Whenever, in the course of my rambles79 through the valley I happened to be near the chief’s mausoleum, I always turned aside to visit it. The place had a peculiar charm for me; I hardly know why, but so it was. As I leaned over the railing and gazed upon the strange effigy and watched the play of the feathery head-dress, stirred by the same breeze which in low tones breathed amidst the lofty palm-trees, I loved to yield myself up to the fanciful superstition of the islanders, and could almost believe that the grim warrior was bound heavenward. In this mood when I turned to depart, I bade him ‘God speed, and a pleasant voyage.’ Aye, paddle away, brave chieftain, to the land of spirits! To the material eye thou makest but little progress; but with the eye of faith, I see thy canoe cleaving80 the bright waves, which die away on those dimly looming81 shores of Paradise.
This strange superstition affords another evidence of the fact, that however ignorant man may be, he still feels within him his immortal82 spirit yearning83, after the unknown future.
Although the religious theories of the islands were a complete mystery to me, their practical every-day operation could not be concealed. I frequently passed the little temples reposing84 in the shadows of the taboo groves85 and beheld87 the offerings—mouldy fruit spread out upon a rude altar, or hanging in half-decayed baskets around some uncouth88 jolly-looking image; I was present during the continuance of the festival; I daily beheld the grinning idols89 marshalled rank and file in the Hoolah Hoolah ground, and was often in the habit of meeting those whom I supposed to be the priests. But the temples seemed to be abandoned to solitude; the festival had been nothing more than a jovial90 mingling91 of the tribe; the idols were quite harmless as any other logs of wood; and the priests were the merriest dogs in the valley.
In fact religious affairs in Typee were at a very low ebb92: all such matters sat very lightly upon the thoughtless inhabitants; and, in the celebration of many of their strange rites37, they appeared merely to seek a sort of childish amusement.
A curious evidence of this was given in a remarkable94 ceremony in which I frequently saw Mehevi and several other chefs and warriors95 of note take part; but never a single female.
Among those whom I looked upon as forming the priesthood of the valley, there was one in particular who often attracted my notice, and whom I could not help regarding as the head of the order. He was a noble looking man, in the prime of his life, and of a most benignant aspect. The authority this man, whose name was Kolory, seemed to exercise over the rest, the episcopal part he took in the Feast of Calabashes, his sleek96 and complacent97 appearance, the mystic characters which were tattooed98 upon his chest, and above all the mitre he frequently wore, in the shape of a towering head-dress, consisting of part of a cocoanut branch, the stalk planted uprightly on his brow, and the leaflets gathered together and passed round the temples and behind the ears, all these pointed99 him out as Lord Primate12 of Typee. Kolory was a sort of Knight100 Templar—a soldier-priest; for he often wore the dress of a Marquesan warrior, and always carried a long spear, which, instead of terminating in a paddle at the lower end, after the general fashion of these weapons, was curved into a heathenish-looking little image. This instrument, however, might perhaps have been emblematic101 of his double functions. With one end in carnal combat he transfixed the enemies of his tribe; and with the other as a pastoral crook103 he kept in order his spiritual flock. But this is not all I have to say about Kolory.
His martial104 grace very often carried about with him what seemed to me the half of a broken war-club. It was swathed round with ragged105 bits of white tappa, and the upper part, which was intended to represent a human head, was embellished106 with a strip of scarlet107 cloth of European manufacture. It required little observation to discover that this strange object was revered108 as a god. By the side of the big and lusty images standing109 sentinel over the altars of the Hoolah Hoolah ground, it seemed a mere93 pigmy in tatters. But appearances all the world over are deceptive110. Little men are sometimes very potent111, and rags sometimes cover very extensive pretensions112. In fact, this funny little image was the ‘crack’ god of the island; lording it over all the wooden lubbers who looked so grim and dreadful; its name was Moa Artua*. And it was in honour of Moa Artua, and for the entertainment of those who believe in him, that the curious ceremony I am about to describe was observed.
*The word ‘Artua’, although having some other significations, is in nearly all the Polynesian dialects used as the general designation of the gods.
Mehevi and the chieftains of the Ti have just risen from their noontide slumbers113. There are no affairs of state to dispose of; and having eaten two or three breakfasts in the course of the morning, the magnates of the valley feel no appetite as yet for dinner. How are their leisure moments to be occupied? They smoke, they chat, and at last one of their number makes a proposition to the rest, who joyfully115 acquiescing116, he darts117 out of the house, leaps from the pi-pi, and disappears in the grove86. Soon you see him returning with Kolory, who bears the god Moa Artua in his arms, and carries in one hand a small trough, hollowed out in the likeness of a canoe. The priest comes along dandling his charge as if it were a lachrymose118 infant he was endeavouring to put into a good humour. Presently entering the Ti, he seats himself on the mats as composedly as a juggler119 about to perform his sleight-of-hand tricks; and with the chiefs disposed in a circle around him, commences his ceremony. In the first place he gives Moa Artua an affectionate hug, then caressingly120 lays him to his breast, and, finally, whispers something in his ear; the rest of the company listening eagerly for a reply. But the baby-god is deaf or dumb,—perhaps both, for never a word does, he utter. At last Kolory speaks a little louder, and soon growing angry, comes boldly out with what he has to say and bawls121 to him. He put me in mind of a choleric122 fellow, who, after trying in vain to communicated a secret to a deaf man, all at once flies into a passion and screams it out so that every one may hear. Still Moa Artua remains123 as quiet as ever; and Kolory, seemingly losing his temper, fetches him a box over the head, strips him of his tappa and red cloth, and laying him in a state of nudity in a little trough, covers him from sight. At this proceeding124 all present loudly applaud and signify their approval by uttering the adjective ‘motarkee’ with violent emphasis. Kolory however, is so desirous his conduct should meet with unqualified approbation125, that he inquires of each individual separately whether under existing circumstances he has not done perfectly126 right in shutting up Moa Artua. The invariable response is ‘Aa, Aa’ (yes, yes), repeated over again and again in a manner which ought to quiet the scruples127 of the most conscientious128. After a few moments Kolory brings forth129 his doll again, and while arraying it very carefully in the tappa and red cloth, alternately fondles and chides130 it. The toilet being completed, he once more speaks to it aloud. The whole company hereupon show the greatest interest; while the priest holding Moa Artua to his ear interprets to them what he pretends the god is confidentially131 communicating to him. Some items intelligence appear to tickle35 all present amazingly; for one claps his hands in a rapture132; another shouts with merriment; and a third leaps to his feet and capers133 about like a madman.
What under the sun Moa Artua on these occasions had to say to Kolory I never could find out; but I could not help thinking that the former showed a sad want of spirit in being disciplined into making those disclosures, which at first he seemed bent134 on withholding135. Whether the priest honestly interpreted what he believed the divinity said to him, or whether he was not all the while guilty of a vile136 humbug22, I shall not presume to decide. At any rate, whatever as coming from the god was imparted to those present seemed to be generally of a complimentary137 nature: a fact which illustrates138 the sagacity of Kolory, or else the timeserving disposition139 of this hardly used deity140.
Moa Artua having nothing more to say, his bearer goes to nursing him again, in which occupation, however, he is soon interrupted by a question put by one of the warriors to the god. Kolory hereupon snatches it up to his ear again, and after listening attentively141, once more officiates as the organ of communication. A multitude of questions and answers having passed between the parties, much to the satisfaction of those who propose them, the god is put tenderly to bed in the trough, and the whole company unite in a long chant, led off by Kolory. This ended, the ceremony is over; the chiefs rise to their feet in high good humour, and my Lord Archbishop, after chatting awhile, and regaling himself with a whiff or two from a pipe of tobacco, tucks the canoe under his arm and marches off with it.
The whole of these proceedings142 were like those of a parcel of children playing with dolls and baby houses.
For a youngster scarcely ten inches high, and with so few early advantages as he doubtless had had, Moa Artua was certainly a precocious143 little fellow if he really said all that was imputed144 to him; but for what reason this poor devil of a deity, thus cuffed145 about, cajoled, and shut up in a box, was held in greater estimation than the full-grown and dignified146 personages of the Taboo Groves, I cannot divine. And yet Mehevi, and other chiefs of unquestionable veracity—to say nothing of the Primate himself—assured me over and over again that Moa Artua was the tutelary147 deity of Typee, and was more to be held in honour than a whole battalion148 of the clumsy idols in the Hoolah Hoolah grounds.
Kory-Kory—who seemed to have devoted149 considerable attention to the study of theology, as he knew the names of all the graven images in the valley, and often repeated them over to me—likewise entertained some rather enlarged ideas with regard to the character and pretensions of Moa Artua. He once gave me to understand, with a gesture there was no misconceiving, that if he (Moa Artua) were so minded he could cause a cocoanut tree to sprout150 out of his (Kory-Kory’s) head; and that it would be the easiest thing in life for him (Moa Artua) to take the whole island of Nukuheva in his mouth and dive down to the bottom of the sea with it.
But in sober seriousness, I hardly knew what to make of the religion of the valley. There was nothing that so much perplexed151 the illustrious Cook, in his intercourse152 with the South Sea islanders, as their sacred rites. Although this prince of navigators was in many instances assisted by interpreters in the prosecution153 of his researches, he still frankly154 acknowledges that he was at a loss to obtain anything like a clear insight into the puzzling arcana of their faith. A similar admission has been made by other eminent155 voyagers: by Carteret, Byron, Kotzebue, and Vancouver.
For my own part, although hardly a day passed while I remained upon the island that I did not witness some religious ceremony or other, it was very much like seeing a parcel of ‘Freemasons’ making secret signs to each other; I saw everything, but could comprehend nothing.
On the whole, I am inclined to believe, that the islanders in the Pacific have no fixed102 and definite ideas whatever on the subject of religion. I am persuaded that Kolory himself would be effectually posed were he called upon to draw up the articles of his faith and pronounce the creed156 by which he hoped to be saved. In truth, the Typees, so far as their actions evince, submitted to no laws human or divine—always excepting the thrice mysterious Taboo. The ‘independent electors’ of the valley were not to be brow-beaten by chiefs, priests, idol or devils. As for the luckless idols, they received more hard knocks than supplications. I do not wonder that some of them looked so grim, and stood so bolt upright as if fearful of looking to the right or the left lest they should give any one offence. The fact is, they had to carry themselves ‘PRETTY STRAIGHT,’ or suffer the consequences. Their worshippers were such a precious set of fickle-minded and irreverent heathens, that there was no telling when they might topple one of them over, break it to pieces, and making a fire with it on the very altar itself, fall to roasting the offerings of bread-fruit, and at them in spite of its teeth.
In how little reverence157 these unfortunate deities158 were held by the natives was on one occasion most convincingly proved to me.—Walking with Kory-Kory through the deepest recesses159 of the groves, I perceived a curious looking image, about six feet in height which originally had been placed upright against a low pi-pi, surmounted by a ruinous bamboo temple, but having become fatigued160 and weak in the knees, was now carelessly leaning against it. The idol was partly concealed by the foliage161 of a tree which stood near, and whose leafy boughs162 drooped over the pile of stones, as if to protect the rude fane from the decay to which it was rapidly hastening. The image itself was nothing more than a grotesquely163 shaped log, carved in the likeness of a portly naked man with the arms clasped over the head, the jaws164 thrown wide apart, and its thick shapeless legs bowed into an arch. It was much decayed. The lower part was overgrown with a bright silky moss165. Thin spears of grass sprouted166 from the distended167 mouth, and fringed the outline of the head and arms. His godship had literally168 attained169 a green old age. All its prominent points were bruised170 and battered171, or entirely172 rotted away. The nose had taken its departure, and from the general appearance of the head it might have, been supposed that the wooden divinity, in despair at the neglect of its worshippers, had been trying to beat its own brains out against the surrounding trees.
I drew near to inspect more closely this strange object of idolatry, but halted reverently173 at the distance of two or three paces, out of regard to the religious prejudices of my valet. As soon, however, as Kory-Kory perceived that I was in one of my inquiring, scientific moods, to my astonishment174, he sprang to the side of the idol, and pushing it away from the stones against which it rested, endeavoured to make it stand upon its legs. But the divinity had lost the use of them altogether; and while Kory-Kory was trying to prop114 it up, placing a stick between it and the pi-pi, the monster fell clumsily to the ground, and would have infallibly have broken its neck had not Kory-Kory providentially broken its fall by receiving its whole weight on his own half-crushed back. I never saw the honest fellow in such a rage before. He leaped furiously to his feet, and seizing the stick, began beating the poor image: every moment, or two pausing and talking to it in the most violent manner, as if upbraiding175 it for the accident. When his indignation had subsided176 a little he whirled the idol about most profanely177, so as to give me an opportunity of examining it on all sides. I am quite sure I never should have presumed to have taken such liberties with the god myself, and I was not a little shocked at Kory-Kory’s impiety178.
This anecdote31 speaks for itself. When one of the inferior order of natives could show such contempt for a venerable and decrepit179 God of the Groves, what the state of religion must be among the people in general is easy to be imagined. In truth, I regard the Typees as a back-slidden generation. They are sunk in religious sloth180, and require a spiritual revival181. A long prosperity of bread-fruit and cocoanuts has rendered them remiss182 in the performance of their higher obligations. The wood-rot malady183 is spreading among the idols—the fruit upon their altars is becoming offensive—the temples themselves need rethatching—the tattooed clergy184 are altogether too light-hearted and lazy—and their flocks are going astray.
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1
effigy
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| n.肖像 | |
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warrior
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| n.勇士，武士，斗士 | |
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superstition
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| n.迷信，迷信行为 | |
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idol
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| n.偶像，红人，宠儿 | |
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narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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disinterested
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| adj.不关心的，不感兴趣的 | |
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immolation
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| n.牺牲品 | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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primates
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| primate的复数 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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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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ashore
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| adv.在(向)岸上，上岸 | |
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alleged
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| a.被指控的，嫌疑的 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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humbug
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| n.花招，谎话，欺骗 | |
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humbuggery
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| 欺骗 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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domesticated
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| adj.喜欢家庭生活的；（指动物）被驯养了的v.驯化( domesticate的过去式和过去分词 ) | |
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jack
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| n.插座，千斤顶，男人；v.抬起，提醒，扛举；n.（Jake）杰克 | |
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yarns
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| n.纱( yarn的名词复数 )；纱线；奇闻漫谈；旅行轶事 | |
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incessant
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| adj.不停的，连续的 | |
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queries
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| n.问题( query的名词复数 )；疑问；询问；问号v.质疑，对…表示疑问( query的第三人称单数 )；询问 | |
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30
deficient
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| adj.不足的，不充份的，有缺陷的 | |
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31
anecdote
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| n.轶事，趣闻，短故事 | |
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32
anecdotes
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| n.掌故，趣闻，轶事( anecdote的名词复数 ) | |
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33
noted
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| adj.著名的，知名的 | |
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34
tickles
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| （使）发痒( tickle的第三人称单数 )； （使）愉快，逗乐 | |
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35
tickle
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| v.搔痒，胳肢；使高兴；发痒；n.搔痒，发痒 | |
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36
auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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37
rites
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| 仪式，典礼( rite的名词复数 ) | |
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38
haphazard
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| adj.无计划的，随意的，杂乱无章的 | |
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39
purports
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| v.声称是…，（装得）像是…的样子( purport的第三人称单数 ) | |
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40
agitating
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| 搅动( agitate的现在分词 )； 激怒； 使焦虑不安； （尤指为法律、社会状况的改变而）激烈争论 | |
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41
repose
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| v.(使)休息；n.安息 | |
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42
implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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43
likeness
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| n.相像，相似（之处） | |
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44
discreet
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| adj.(言行)谨慎的；慎重的；有判断力的 | |
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45
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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46
pry
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| vi.窥(刺)探，打听；vt.撬动(开，起) | |
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47
superstitious
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| adj.迷信的 | |
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48
secluded
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|
| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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49
edifices
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| n.大建筑物( edifice的名词复数 ) | |
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50
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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51
bleached
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| 漂白的，晒白的，颜色变浅的 | |
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52
canopy
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| n.天篷，遮篷 | |
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53
taboo
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| n.禁忌，禁止接近，禁止使用；adj.禁忌的；v.禁忌，禁制，禁止 | |
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54
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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55
touching
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| adj.动人的，使人感伤的 | |
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56
intrusive
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| adj.打搅的；侵扰的 | |
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57
adorned
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| [计]被修饰的 | |
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58
variegated
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| adj.斑驳的，杂色的 | |
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59
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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60
concealed
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| a.隐藏的，隐蔽的 | |
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61
skilfully
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| adv. (美skillfully)熟练地 | |
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62
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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63
plumes
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| 羽毛( plume的名词复数 )； 羽毛饰； 羽毛状物； 升上空中的羽状物 | |
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64
subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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65
gales
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| 龙猫 | |
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66
sequestered
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|
| adj.扣押的；隐退的；幽静的；偏僻的v.使隔绝，使隔离( sequester的过去式和过去分词 )；扣押 | |
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67
drooped
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| 弯曲或下垂，发蔫( droop的过去式和过去分词 ) | |
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68
skull
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| n.头骨；颅骨 | |
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69
prow
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| n.(飞机)机头，船头 | |
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70
spectral
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| adj.幽灵的，鬼魂的 | |
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71
backwards
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| adv.往回地，向原处，倒，相反，前后倒置地 | |
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72
bliss
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| n.狂喜，福佑，天赐的福 | |
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73
ripened
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| v.成熟，使熟( ripen的过去式和过去分词 ) | |
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74
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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75
eternity
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| n.不朽，来世；永恒，无穷 | |
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76
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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77
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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78
sufficiently
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| adv.足够地，充分地 | |
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79
rambles
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|
| （无目的地）漫游( ramble的第三人称单数 )； （喻）漫谈； 扯淡； 长篇大论 | |
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80
cleaving
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| v.劈开，剁开，割开( cleave的现在分词 ) | |
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81
looming
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|
| n.上现蜃景（光通过低层大气发生异常折射形成的一种海市蜃楼）v.隐约出现，阴森地逼近( loom的现在分词 )；隐约出现，阴森地逼近 | |
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82
immortal
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|
| adj.不朽的；永生的，不死的；神的 | |
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83
yearning
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| a.渴望的；向往的；怀念的 | |
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84
reposing
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| v.将（手臂等）靠在某人（某物）上( repose的现在分词 ) | |
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85
groves
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| 树丛，小树林( grove的名词复数 ) | |
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86
grove
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| n.林子，小树林，园林 | |
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87
beheld
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|
| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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88
uncouth
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|
| adj.无教养的，粗鲁的 | |
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89
idols
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|
| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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90
jovial
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|
| adj.快乐的，好交际的 | |
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91
mingling
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| adj.混合的 | |
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92
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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93
mere
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|
| adj.纯粹的；仅仅，只不过 | |
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94
remarkable
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|
| adj.显著的，异常的，非凡的，值得注意的 | |
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95
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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96
sleek
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|
| adj.光滑的，井然有序的；v.使光滑，梳拢 | |
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97
complacent
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| adj.自满的；自鸣得意的 | |
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98
tattooed
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| v.刺青，文身( tattoo的过去式和过去分词 )；连续有节奏地敲击；作连续有节奏的敲击 | |
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99
pointed
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| adj.尖的，直截了当的 | |
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100
knight
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| n.骑士，武士；爵士 | |
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101
emblematic
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| adj.象征的，可当标志的；象征性 | |
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102
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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103
crook
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| v.使弯曲；n.小偷，骗子，贼；弯曲(处) | |
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104
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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105
ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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106
embellished
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| v.美化( embellish的过去式和过去分词 )；装饰；修饰；润色 | |
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107
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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108
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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109
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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110
deceptive
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| adj.骗人的，造成假象的，靠不住的 | |
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111
potent
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| adj.强有力的，有权势的；有效力的 | |
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112
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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113
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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114
prop
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| vt.支撑；n.支柱，支撑物；支持者，靠山 | |
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115
joyfully
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| adv. 喜悦地, 高兴地 | |
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116
acquiescing
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| v.默认，默许( acquiesce的现在分词 ) | |
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117
darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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118
lachrymose
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| adj.好流泪的，引人落泪的；adv.眼泪地，哭泣地 | |
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119
juggler
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| n. 变戏法者, 行骗者 | |
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120
caressingly
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| 爱抚地，亲切地 | |
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121
bawls
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| v.大叫，大喊( bawl的第三人称单数 )；放声大哭；大声叫出；叫卖（货物） | |
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122
choleric
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| adj.易怒的，性情暴躁的 | |
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123
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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124
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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125
approbation
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| n.称赞；认可 | |
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126
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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127
scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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128
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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129
forth
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| adv.向前；向外，往外 | |
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130
chides
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| v.责骂，责备( chide的第三人称单数 ) | |
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131
confidentially
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| ad.秘密地，悄悄地 | |
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132
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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133
capers
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| n.开玩笑( caper的名词复数 )；刺山柑v.跳跃，雀跃( caper的第三人称单数 ) | |
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134
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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135
withholding
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| 扣缴税款 | |
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136
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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137
complimentary
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| adj.赠送的，免费的，赞美的，恭维的 | |
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138
illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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139
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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140
deity
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| n.神，神性；被奉若神明的人(或物) | |
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141
attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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142
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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143
precocious
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| adj.早熟的；较早显出的 | |
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144
imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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145
cuffed
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| v.掌打，拳打( cuff的过去式和过去分词 ) | |
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146
dignified
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| a.可敬的，高贵的 | |
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147
tutelary
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| adj.保护的；守护的 | |
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148
battalion
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| n.营；部队；大队(的人) | |
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149
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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150
sprout
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| n.芽，萌芽；vt.使发芽，摘去芽；vi.长芽，抽条 | |
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151
perplexed
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| adj.不知所措的 | |
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152
intercourse
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| n.性交；交流，交往，交际 | |
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153
prosecution
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| n.起诉，告发，检举，执行，经营 | |
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154
frankly
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| adv.坦白地，直率地；坦率地说 | |
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155
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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156
creed
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| n.信条；信念，纲领 | |
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157
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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158
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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159
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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160
fatigued
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| adj. 疲乏的 | |
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161
foliage
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| n.叶子，树叶，簇叶 | |
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162
boughs
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| 大树枝( bough的名词复数 ) | |
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163
grotesquely
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| adv. 奇异地,荒诞地 | |
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164
jaws
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| n.口部；嘴 | |
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165
moss
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| n.苔，藓，地衣 | |
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166
sprouted
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| v.发芽( sprout的过去式和过去分词 )；抽芽；出现；（使）涌现出 | |
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167
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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literally
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| adv.照字面意义，逐字地；确实 | |
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169
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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170
bruised
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| [医]青肿的，瘀紫的 | |
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171
battered
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| adj.磨损的；v.连续猛击；磨损 | |
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172
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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173
reverently
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| adv.虔诚地 | |
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174
astonishment
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| n.惊奇，惊异 | |
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175
upbraiding
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| adj.& n.谴责（的）v.责备，申斥，谴责( upbraid的现在分词 ) | |
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176
subsided
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| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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177
profanely
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| adv.渎神地，凡俗地 | |
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178
impiety
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| n.不敬；不孝 | |
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179
decrepit
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| adj.衰老的，破旧的 | |
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180
sloth
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| n.[动]树懒；懒惰，懒散 | |
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181
revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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182
remiss
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| adj.不小心的，马虎 | |
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183
malady
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| n.病，疾病(通常做比喻) | |
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184
clergy
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| n.[总称]牧师，神职人员 | |
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