THE FEAST OF THE DEAD.
Huron Graves ? Preparation for the Ceremony ? Disinterment ? The Mourning ? The Funeral March ? The Great Sepulchre ? Funeral Games ? Encampment of the Mourners ? Gifts ? Harangues1 ? Frenzy2 of the Crowd ? The Closing Scene ? Another Rite3 ? The Captive Iroquois ? The Sacrifice.
Mention has been made of those great depositories of human bones found at the present day in the ancient country of the Hurons. [1] They have been a theme of abundant speculation4; [2] yet their origin is a subject, not of conjecture5, but of historic certainty. The peculiar6 rites7 to which they owe their existence were first described at length by Brébeuf, who, in the summer of the year 1636, saw them at the town of Ossossané.
[1] See Introduction.
[2] Among those who have wondered and speculated over these remains8 is Mr. Schoolcraft. A slight acquaintance with the early writers would have solved his doubts.
The Jesuits had long been familiar with the ordinary rites of sepulture among the Hurons: the corpse11 placed in a crouching12 posture13 in the midst of the circle of friends and relatives; the long, 72 measured wail14 of the mourners; the speeches in praise of the dead, and consolation15 to the living; the funeral feast; the gifts at the place of burial; the funeral games, where the young men of the village contended for prizes; and the long period of mourning to those next of kin16. The body was usually laid on a scaffold, or, more rarely, in the earth. This, however, was not its final resting-place. At intervals17 of ten or twelve years, each of the four nations which composed the Huron Confederacy gathered together its dead, and conveyed them all to a common place of sepulture. Here was celebrated18 the great "Feast of the Dead,"—in the eyes of the Hurons, their most solemn and important ceremonial.
In the spring of 1636, the chiefs and elders of the Nation of the Bear—the principal nation of the Confederacy, and that to which Ihonatiria belonged—assembled in a general council, to prepare for the great solemnity. There was an unwonted spirit of dissension. Some causes of jealousy19 had arisen, and three or four of the Bear villages announced their intention of holding their Feast of the Dead apart from the rest. As such a procedure was thought abhorrent20 to every sense of propriety21 and duty, the announcement excited an intense feeling; yet Brébeuf, who was present, describes the debate which ensued as perfectly22 calm, and wholly free from personal abuse or recrimination. The secession, however, took place, and each party withdrew to its villages to gather and prepare its dead.
73 The corpses23 were lowered from their scaffolds, and lifted from their graves. Their coverings were removed by certain functionaries24 appointed for the office, and the hideous25 relics26 arranged in a row, surrounded by the weeping, shrieking27, howling concourse. The spectacle was frightful28. Here were all the village dead of the last twelve years. The priests, connoisseurs29 in such matters, regarded it as a display of mortality so edifying30, that they hastened to summon their French attendants to contemplate31 and profit by it. Each family reclaimed32 its own, and immediately addressed itself to removing what remained of flesh from the bones. These, after being tenderly caressed33, with tears and lamentations, were wrapped in skins and adorned35 with pendent robes of fur. In the belief of the mourners, they were sentient36 and conscious. A soul was thought still to reside in them; [3] and to this notion, very general among Indians, is in no small degree due that extravagant37 attachment38 to the remains of their dead, which may be said to mark the race.
[3] In the general belief, the soul took flight after the great ceremony was ended. Many thought that there were two souls, one remaining with the bones, while the other went to the land of spirits.
These relics of mortality, together with the recent corpses,—which were allowed to remain entire, but which were also wrapped carefully in furs,—were now carried to one of the largest houses, and hung to the numerous cross-poles, which, like rafters, supported the roof. Here the concourse of mourners seated themselves at a funeral feast; 74 and, as the squaws of the household distributed the food, a chief harangued39 the assembly, lamenting40 the loss of the deceased, and extolling41 their virtues42. This solemnity over, the mourners began their march for Ossossané, the scene of the final rite. The bodies remaining entire were borne on a kind of litter, while the bundles of bones were slung43 at the shoulders of the relatives, like fagots. Thus the procession slowly defiled44 along the forest pathways, with which the country of the Hurons was everywhere intersected; and as they passed beneath the dull shadow of the pines, they uttered at intervals, in unison45, a dreary46, wailing47 cry, designed to imitate the voices of disembodied souls winging their way to the land of spirits, and believed to have an effect peculiarly soothing48 to the conscious relics which each man bore. When, at night, they stopped to rest at some village on the way, the inhabitants came forth49 to welcome them with a grave and mournful hospitality.
From every town of the Nation of the Bear,—except the rebellious50 few that had seceded,—processions like this were converging51 towards Ossossané. This chief town of the Hurons stood on the eastern margin52 of Nottawassaga Bay, encompassed53 with a gloomy wilderness54 of fir and pine. Thither55, on the urgent invitation of the chiefs, the Jesuits repaired. The capacious bark houses were filled to overflowing56, and the surrounding woods gleamed with camp-fires: for the processions of mourners were fast arriving, and the throng57 was swelled58 by invited guests of other tribes. Funeral 75 games were in progress, the young men and women practising archery and other exercises, for prizes offered by the mourners in the name of their dead relatives. [4] Some of the chiefs conducted Brébeuf and his companions to the place prepared for the ceremony. It was a cleared area in the forest, many acres in extent. In the midst was a pit, about ten feet deep and thirty feet wide. Around it was reared a high and strong scaffolding; and on this were planted numerous upright poles, with cross-poles extended between, for hanging the funeral gifts and the remains of the dead.
[4] Funeral games were not confined to the Hurons and Iroquois: Perrot mentions having seen them among the Ottawas. An illustrated59 description of them will be found in Lafitau.
Meanwhile there was a long delay. The Jesuits were lodged60 in a house where more than a hundred of these bundles of mortality were hanging from the rafters. Some were mere62 shapeless rolls; others were made up into clumsy effigies63, adorned with feathers, beads64, and belts of dyed porcupine-quills. Amidst this throng of the living and the dead, the priests spent a night which the imagination and the senses conspired65 to render almost insupportable.
At length the officiating chiefs gave the word to prepare for the ceremony. The relics were taken down, opened for the last time, and the bones caressed and fondled by the women amid paroxysms of lamentation34. [5] Then all the processions were 76 formed anew, and, each bearing its dead, moved towards the area prepared for the last solemn rites. As they reached the ground, they defiled in order, each to a spot assigned to it, on the outer limits of the clearing. Here the bearers of the dead laid their bundles on the ground, while those who carried the funeral gifts outspread and displayed them for the admiration66 of the beholders. Their number was immense, and their value relatively67 very great. Among them were many robes of beaver68 and other rich furs, collected and preserved for years, with a view to this festival. Fires were now lighted, kettles slung, and, around the entire circle of the clearing, the scene was like a fair or caravansary. This continued till three o'clock in the afternoon, when the gifts were repacked, and the bones shouldered afresh. Suddenly, at a signal from the chiefs, the crowd ran forward from every side towards the scaffold, like soldiers to the assault of a town, scaled it by rude ladders with which it was furnished, and hung their relics and their gifts to the forest of poles which surmounted69 it. Then the ladders were removed; and a number of chiefs, standing70 on the scaffold, harangued the crowd below, praising the dead, and extolling the gifts, which the relatives of the departed now bestowed71, in their names, upon their surviving friends.
[5] "I'admiray la tendresse d'vne femme enuers son pere et ses enfans; elle est fille d'vn Capitaine, qui est mort fort agé, et a esté autrefois fort considerable dans le Pa?s: elle luy peignoit sa cheuelure, elle manioit ses os les vns apres les autres, auec la mesme affection que si elle luy eust voulu rendre la vie; elle luy mit aupres de luy son Atsatone8ai, c'est à dire72 son pacquet de buchettes de Conseil, qui sont tous les liures et papiers du Pa?s. Pour ses petits enfans, elle leur mit des brasselets de Pourcelaine et de rassade aux bras, et baigna leurs os de ses larmes; on ne l'en pouuoit quasi separer, mais on pressoit, et il fallut incontinent partir."—Brébeuf, Relation des Hurons, 1636, 134.
77 During these harangues, other functionaries were lining73 the grave throughout with rich robes of beaver-skin. Three large copper74 kettles were next placed in the middle, [6] and then ensued a scene of hideous confusion. The bodies which had been left entire were brought to the edge of the grave, flung in, and arranged in order at the bottom by ten or twelve Indians stationed there for the purpose, amid the wildest excitement and the uproar75 of many hundred mingled76 voices. [7] When this part of the work was done, night was fast closing in. The concourse bivouacked around the clearing, and lighted their camp-fires under the brows of the forest which hedged in the scene of the dismal77 solemnity. Brébeuf and his companions withdrew to the village, where, an hour before dawn, they were roused by a clamor which might have wakened the dead. One of the bundles of bones, tied to a pole on the scaffold, had chanced to fall into the grave. This accident had precipitated78 the closing act, and perhaps increased its frenzy. Guided by the unearthly din9, and the broad glare of flames fed with heaps of fat pine logs, the priests soon reached the spot, and saw what seemed, in their eyes, an image of Hell. All around blazed countless79 fires, and 78 the air resounded80 with discordant81 outcries. [8] The naked multitude, on, under, and around the scaffold, were flinging the remains of their dead, discharged from their envelopments of skins, pell-mell into the pit, where Brébeuf discerned men who, as the ghastly shower fell around them, arranged the bones in their places with long poles. All was soon over; earth, logs, and stones were cast upon the grave, and the clamor subsided82 into a funereal83 chant,—so dreary and lugubrious84, that it seemed to the Jesuits the wail of despairing souls from the abyss of perdition. [9]
[6] In some of these graves, recently discovered, five or six large copper kettles have been found, in a position corresponding with the account of Brébeuf. In one, there were no less than twenty-six kettles.
[7] "Iamais rien ne m'a mieux figuré la confusion qui est parmy les damnez. Vous eussiez veu décharger de tous costez des corps10 à demy pourris, et de tous costez on entendoit vn horrible tintamarre de voix confuses de personnes qui parloient et ne s'entendoient pas."—Brébeuf, Relation des Hurons, 1636, 135.
[8] "Approchans, nous vismes tout85 à fait une image de l'Enfer: cette grande place estoit toute remplie de feux & de flammes, & l'air retentissoit de toutes parts des voix confuses de ces Barbares," etc.—Brébeuf, Relation des Hurons, 1636, 209 (Cramoisy).
[9] "Se mirent à chanter, mais d'un ton si lamentable86 & si lugubre, qu'il nous representoit l'horrible tristesse & l'abysme du desespoir dans lequel sont plongées pour iamais ces ames malheureuses."—Ibid., 210.
For other descriptions of these rites, see Charlevoix, Bressani, Du Creux, and especially Lafitau, in whose work they are illustrated with engravings. In one form or another, they were widely prevalent. Bartram found them among the Floridian tribes. Traces of a similar practice have been observed in recent times among the Dacotahs. Remains of places of sepulture, evidently of kindred origin, have been found in Tennessee, Missouri, Kentucky, and Ohio. Many have been discovered in several parts of New York, especially near the River Niagara. (See Squier, Aboriginal87 Monuments of New York.) This was the eastern extremity88 of the ancient territory of the Neuters. One of these deposits is said to have contained the bones of several thousand individuals. There is a large mound89 on Tonawanda Island, said by the modern Senecas to be a Neuter burial-place. (See Marshall, Historical Sketches90 of the Niagara Frontier, 8.) In Canada West, they are found throughout the region once occupied by the Neuters, and are frequent in the Huron district.
Dr. Taché writes to me,—"I have inspected sixteen bone-pits," (in the Huron country,) "the situation of which is indicated on the little pencil map I send you. They contain from six hundred to twelve hundred skeletons each, of both sexes and all ages, all mixed together purposely. With one exception, these pits also contain pipes of stone or clay, small earthen pots, shells, and wampum wrought91 of these shells, copper ornaments93, beads of glass, and other trinkets. Some pits contained articles of copper of aboriginal Mexican fabric94."
This remarkable95 fact, together with the frequent occurrence in these graves of large conch-shells, of which wampum was made, and which could have been procured96 only from the Gulf97 of Mexico, or some part of the southern coast of the United States, proves the extent of the relations of traffic by which certain articles were passed from tribe to tribe over a vast region. The transmission of pipes from the famous Red Pipe-Stone Quarry98 of the St. Peter's to tribes more than a thousand miles distant is an analogous99 modern instance, though much less remarkable.
The Taché Museum, at the Laval University of Quebec, contains a large collection of remains from these graves. In one instance, the human bones are of a size that may be called gigantic.
In nearly every case, the Huron graves contain articles of use or ornament92 of European workmanship. From this it may be inferred, that the nation itself, or its practice of inhumation, does not date back to a period long before the arrival of the French.
The Northern Algonquins had also a solemn Feast of the Dead; but it was widely different from that of the Hurons.—See the very curious account of it by Lalemant, Relation des Hurons, 1642, 94, 95.
Such was the origin of one of those strange sepulchres which are the wonder and perplexity of the modern settler in the abandoned forests of the Hurons.
79 The priests were soon to witness another and a more terrible rite, yet one in which they found a consolation, since it signalized the saving of a soul,—the snatching from perdition of one of that dreaded100 race, into whose very midst they hoped, with devoted101 daring, to bear hereafter the cross of salvation102. A band of Huron warriors103 had surprised a small party of Iroquois, killed several, and captured the rest. One of the prisoners was led in triumph to a village where the priests then were. He had suffered greatly; his hands, especially, were frightfully lacerated. Now, however, he was received with every mark of kindness. "Take courage," said a chief, addressing him; "you are 80 among friends." The best food was prepared for him, and his captors vied with each other in offices of good-will. [10] He had been given, according to Indian custom, to a warrior104 who had lost a near relative in battle, and the captive was supposed to be adopted in place of the slain105. His actual doom106 was, however, not for a moment in doubt. The Huron received him affectionately, and, having seated him in his lodge61, addressed him in a tone of extreme kindness. "My nephew, when I heard that you were coming, I was very glad, thinking that you would remain with me to take the place of him I have lost. But now that I see your condition, and your hands crushed and torn so that you will never use them, I change my mind. Therefore take courage, and prepare to die tonight like a brave man."
[10] This pretended kindness in the treatment of a prisoner destined107 to the torture was not exceptional. The Hurons sometimes even supplied their intended victim with a temporary wife.
The prisoner coolly asked what should be the manner of his death.
"By fire," was the reply.
"It is well," returned the Iroquois.
Meanwhile, the sister of the slain Huron, in whose place the prisoner was to have been adopted, brought him a dish of food, and, her eyes flowing with tears, placed it before him with an air of the utmost tenderness; while, at the same time, the warrior brought him a pipe, wiped the sweat from his brow, and fanned him with a fan of feathers.
About noon he gave his farewell feast, after the 81 custom of those who knew themselves to be at the point of death. All were welcome to this strange banquet; and when the company were gathered, the host addressed them in a loud, firm voice: "My brothers, I am about to die. Do your worst to me. I do not fear torture or death." Some of those present seemed to have visitings of real compassion108; and a woman asked the priests if it would be wrong to kill him, and thus save him from the fire.
The Jesuits had from the first lost no opportunity of accosting109 him; while he, grateful for a genuine kindness amid the cruel hypocrisy110 that surrounded him, gave them an attentive111 ear, till at length, satisfied with his answers, they baptized him. His eternal bliss112 secure, all else was as nothing; and they awaited the issue with some degree of composure.
A crowd had gathered from all the surrounding towns, and after nightfall the presiding chief harangued them, exhorting113 them to act their parts well in the approaching sacrifice, since they would be looked upon by the Sun and the God of War. [11] It is needless to dwell on the scene that ensued. It took place in the lodge of the great war-chief, Atsan. Eleven fires blazed on the ground, along the middle of this capacious dwelling114. The platforms on each side were closely packed with spectators; and, betwixt these and the fires, the 82 younger warriors stood in lines, each bearing lighted pine-knots or rolls of birch-bark. The heat, the smoke, the glare of flames, the wild yells, contorted visages, and furious gestures of these human devils, as their victim, goaded115 by their torches, bounded through the fires again and again, from end to end of the house, transfixed the priests with horror. But when, as day dawned, the last spark of life had fled, they consoled themselves with the faith that the tortured wretch116 had found his rest at last in Paradise. [12]
[11] Areskoui (see Introduction). He was often regarded as identical with the Sun. The semi-sacrificial character of the torture in this case is also shown by the injunction, "que pour ceste nuict on n'allast point folastrer dans les bois."—Le Mercier, Relation des Hurons, 1637, 114.
[12] Le Mercier's long and minute account of the torture of this prisoner is too revolting to be dwelt upon. One of the most atrocious features of the scene was the alternation of raillery and ironical117 compliment which attended it throughout, as well as the pains taken to preserve life and consciousness in the victim as long as possible. Portions of his flesh were afterwards devoured118.
点击
收听单词发音
收听单词发音 |
1
harangues
|
|
| n.高谈阔论的长篇演讲( harangue的名词复数 )v.高谈阔论( harangue的第三人称单数 ) | |
参考例句： |
|
|
|
|
2
frenzy
|
|
| n.疯狂，狂热，极度的激动 | |
参考例句： |
|
|
|
|
3
rite
|
|
| n.典礼，惯例，习俗 | |
参考例句： |
|
|
|
|
4
speculation
|
|
| n.思索，沉思；猜测；投机 | |
参考例句： |
|
|
|
|
5
conjecture
|
|
| n./v.推测，猜测 | |
参考例句： |
|
|
|
|
6
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
7
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
8
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
9
din
|
|
| n.喧闹声，嘈杂声 | |
参考例句： |
|
|
|
|
10
corps
|
|
| n.(通信等兵种的)部队；(同类作的)一组 | |
参考例句： |
|
|
|
|
11
corpse
|
|
| n.尸体，死尸 | |
参考例句： |
|
|
|
|
12
crouching
|
|
| v.屈膝，蹲伏( crouch的现在分词 ) | |
参考例句： |
|
|
|
|
13
posture
|
|
| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
参考例句： |
|
|
|
|
14
wail
|
|
| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
参考例句： |
|
|
|
|
15
consolation
|
|
| n.安慰，慰问 | |
参考例句： |
|
|
|
|
16
kin
|
|
| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
参考例句： |
|
|
|
|
17
intervals
|
|
| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
参考例句： |
|
|
|
|
18
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
19
jealousy
|
|
| n.妒忌，嫉妒，猜忌 | |
参考例句： |
|
|
|
|
20
abhorrent
|
|
| adj.可恶的，可恨的，讨厌的 | |
参考例句： |
|
|
|
|
21
propriety
|
|
| n.正当行为；正当；适当 | |
参考例句： |
|
|
|
|
22
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
23
corpses
|
|
| n.死尸，尸体( corpse的名词复数 ) | |
参考例句： |
|
|
|
|
24
functionaries
|
|
| n.公职人员，官员( functionary的名词复数 ) | |
参考例句： |
|
|
|
|
25
hideous
|
|
| adj.丑陋的，可憎的，可怕的，恐怖的 | |
参考例句： |
|
|
|
|
26
relics
|
|
| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
参考例句： |
|
|
|
|
27
shrieking
|
|
| v.尖叫( shriek的现在分词 ) | |
参考例句： |
|
|
|
|
28
frightful
|
|
| adj.可怕的；讨厌的 | |
参考例句： |
|
|
|
|
29
connoisseurs
|
|
| n.鉴赏家，鉴定家，行家( connoisseur的名词复数 ) | |
参考例句： |
|
|
|
|
30
edifying
|
|
| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
参考例句： |
|
|
|
|
31
contemplate
|
|
| vt.盘算，计议；周密考虑；注视，凝视 | |
参考例句： |
|
|
|
|
32
reclaimed
|
|
| adj.再生的；翻造的；收复的；回收的v.开拓( reclaim的过去式和过去分词 )；要求收回；从废料中回收（有用的材料）；挽救 | |
参考例句： |
|
|
|
|
33
caressed
|
|
| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
34
lamentation
|
|
| n.悲叹，哀悼 | |
参考例句： |
|
|
|
|
35
adorned
|
|
| [计]被修饰的 | |
参考例句： |
|
|
|
|
36
sentient
|
|
| adj.有知觉的，知悉的；adv.有感觉能力地 | |
参考例句： |
|
|
|
|
37
extravagant
|
|
| adj.奢侈的；过分的；(言行等)放肆的 | |
参考例句： |
|
|
|
|
38
attachment
|
|
| n.附属物，附件；依恋；依附 | |
参考例句： |
|
|
|
|
39
harangued
|
|
| v.高谈阔论( harangue的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
40
lamenting
|
|
| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
参考例句： |
|
|
|
|
41
extolling
|
|
| v.赞美( extoll的现在分词 )；赞颂，赞扬，赞美( extol的现在分词 ) | |
参考例句： |
|
|
|
|
42
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
43
slung
|
|
| 抛( sling的过去式和过去分词 )； 吊挂； 遣送； 押往 | |
参考例句： |
|
|
|
|
44
defiled
|
|
| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
参考例句： |
|
|
|
|
45
unison
|
|
| n.步调一致，行动一致 | |
参考例句： |
|
|
|
|
46
dreary
|
|
| adj.令人沮丧的，沉闷的，单调乏味的 | |
参考例句： |
|
|
|
|
47
wailing
|
|
| v.哭叫，哀号( wail的现在分词 )；沱 | |
参考例句： |
|
|
|
|
48
soothing
|
|
| adj.慰藉的；使人宽心的；镇静的 | |
参考例句： |
|
|
|
|
49
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
50
rebellious
|
|
| adj.造反的，反抗的，难控制的 | |
参考例句： |
|
|
|
|
51
converging
|
|
| adj.收敛[缩]的，会聚的，趋同的v.（线条、运动的物体等）会于一点( converge的现在分词 )；（趋于）相似或相同；人或车辆汇集；聚集 | |
参考例句： |
|
|
|
|
52
margin
|
|
| n.页边空白；差额；余地，余裕；边，边缘 | |
参考例句： |
|
|
|
|
53
encompassed
|
|
| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
参考例句： |
|
|
|
|
54
wilderness
|
|
| n.杳无人烟的一片陆地、水等，荒漠 | |
参考例句： |
|
|
|
|
55
thither
|
|
| adv.向那里；adj.在那边的，对岸的 | |
参考例句： |
|
|
|
|
56
overflowing
|
|
| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
参考例句： |
|
|
|
|
57
throng
|
|
| n.人群，群众；v.拥挤，群集 | |
参考例句： |
|
|
|
|
58
swelled
|
|
| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
参考例句： |
|
|
|
|
59
illustrated
|
|
| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
参考例句： |
|
|
|
|
60
lodged
|
|
| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
参考例句： |
|
|
|
|
61
lodge
|
|
| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
参考例句： |
|
|
|
|
62
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
63
effigies
|
|
| n.（人的）雕像，模拟像，肖像( effigy的名词复数 ) | |
参考例句： |
|
|
|
|
64
beads
|
|
| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
参考例句： |
|
|
|
|
65
conspired
|
|
| 密谋( conspire的过去式和过去分词 )； 搞阴谋； （事件等）巧合； 共同导致 | |
参考例句： |
|
|
|
|
66
admiration
|
|
| n.钦佩，赞美，羡慕 | |
参考例句： |
|
|
|
|
67
relatively
|
|
| adv.比较...地，相对地 | |
参考例句： |
|
|
|
|
68
beaver
|
|
| n.海狸，河狸 | |
参考例句： |
|
|
|
|
69
surmounted
|
|
| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
参考例句： |
|
|
|
|
70
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
71
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
72
dire
|
|
| adj.可怕的，悲惨的，阴惨的，极端的 | |
参考例句： |
|
|
|
|
73
lining
|
|
| n.衬里，衬料 | |
参考例句： |
|
|
|
|
74
copper
|
|
| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
参考例句： |
|
|
|
|
75
uproar
|
|
| n.骚动，喧嚣，鼎沸 | |
参考例句： |
|
|
|
|
76
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
77
dismal
|
|
| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
参考例句： |
|
|
|
|
78
precipitated
|
|
| v.（突如其来地）使发生( precipitate的过去式和过去分词 )；促成；猛然摔下；使沉淀 | |
参考例句： |
|
|
|
|
79
countless
|
|
| adj.无数的，多得不计其数的 | |
参考例句： |
|
|
|
|
80
resounded
|
|
| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
参考例句： |
|
|
|
|
81
discordant
|
|
| adj.不调和的 | |
参考例句： |
|
|
|
|
82
subsided
|
|
| 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 | |
参考例句： |
|
|
|
|
83
funereal
|
|
| adj.悲哀的；送葬的 | |
参考例句： |
|
|
|
|
84
lugubrious
|
|
| adj.悲哀的，忧郁的 | |
参考例句： |
|
|
|
|
85
tout
|
|
| v.推销，招徕；兜售；吹捧，劝诱 | |
参考例句： |
|
|
|
|
86
lamentable
|
|
| adj.令人惋惜的，悔恨的 | |
参考例句： |
|
|
|
|
87
aboriginal
|
|
| adj.（指动植物）土生的，原产地的，土著的 | |
参考例句： |
|
|
|
|
88
extremity
|
|
| n.末端，尽头；尽力；终极；极度 | |
参考例句： |
|
|
|
|
89
mound
|
|
| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
参考例句： |
|
|
|
|
90
sketches
|
|
| n.草图( sketch的名词复数 )；素描；速写；梗概 | |
参考例句： |
|
|
|
|
91
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
92
ornament
|
|
| v.装饰，美化；n.装饰，装饰物 | |
参考例句： |
|
|
|
|
93
ornaments
|
|
| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
参考例句： |
|
|
|
|
94
fabric
|
|
| n.织物，织品，布；构造，结构，组织 | |
参考例句： |
|
|
|
|
95
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
96
procured
|
|
| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
参考例句： |
|
|
|
|
97
gulf
|
|
| n.海湾；深渊，鸿沟；分歧，隔阂 | |
参考例句： |
|
|
|
|
98
quarry
|
|
| n.采石场；v.采石；费力地找 | |
参考例句： |
|
|
|
|
99
analogous
|
|
| adj.相似的；类似的 | |
参考例句： |
|
|
|
|
100
dreaded
|
|
| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
参考例句： |
|
|
|
|
101
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
102
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
103
warriors
|
|
| 武士，勇士，战士( warrior的名词复数 ) | |
参考例句： |
|
|
|
|
104
warrior
|
|
| n.勇士，武士，斗士 | |
参考例句： |
|
|
|
|
105
slain
|
|
| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
参考例句： |
|
|
|
|
106
doom
|
|
| n.厄运，劫数；v.注定，命定 | |
参考例句： |
|
|
|
|
107
destined
|
|
| adj.命中注定的；(for)以…为目的地的 | |
参考例句： |
|
|
|
|
108
compassion
|
|
| n.同情，怜悯 | |
参考例句： |
|
|
|
|
109
accosting
|
|
| v.走过去跟…讲话( accost的现在分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
参考例句： |
|
|
|
|
110
hypocrisy
|
|
| n.伪善，虚伪 | |
参考例句： |
|
|
|
|
111
attentive
|
|
| adj.注意的，专心的；关心(别人)的，殷勤的 | |
参考例句： |
|
|
|
|
112
bliss
|
|
| n.狂喜，福佑，天赐的福 | |
参考例句： |
|
|
|
|
113
exhorting
|
|
| v.劝告，劝说( exhort的现在分词 ) | |
参考例句： |
|
|
|
|
114
dwelling
|
|
| n.住宅，住所，寓所 | |
参考例句： |
|
|
|
|
115
goaded
|
|
| v.刺激( goad的过去式和过去分词 )；激励；（用尖棒）驱赶；驱使（或怂恿、刺激）某人 | |
参考例句： |
|
|
|
|
116
wretch
|
|
| n.可怜的人，不幸的人；卑鄙的人 | |
参考例句： |
|
|
|
|
117
ironical
|
|
| adj.讽刺的，冷嘲的 | |
参考例句： |
|
|
|
|
118
devoured
|
|
| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |