Ossossané ? The New Chapel2 ? A Triumph of the Faith ? The Nether3 Powers ? Signs of a Tempest ? Slanders5 ? Rage against the Jesuits ? Their Boldness and Persistency6 ? Nocturnal Council ? Danger of the Priests ? Brébeuf's Letter ? Narrow Escapes ? Woes7 and Consolations8
The town of Ossossané, or Rochelle, stood, as we have seen, on the borders of Lake Huron, at the skirts of a gloomy wilderness10 of pine. Thither11, in May, 1637, repaired Father Pijart, to found, in this, one of the largest of the Huron towns, the new mission of the Immaculate Conception. [1] The Indians had promised Brébeuf to build a house for the black-robes, and Pijart found the work in progress. There were at this time about fifty dwellings12 in the town, each containing eight or ten families. The quadrangular fort already alluded13 to had now been completed by the Indians, under the instruction of the priests. [2]
[1] The doctrine15 of the immaculate conception of the Virgin16, recently sanctioned by the Pope, has long been a favorite tenet of the Jesuits.
[2] Lettres de Garnier, MSS. It was of upright pickets17, ten feet high, with flanking towers at two angles.
111 The new mission-house was about seventy feet in length. No sooner had the savage18 workmen secured the bark covering on its top and sides than the priests took possession, and began their preparations for a notable ceremony. At the farther end they made an altar, and hung such decorations as they had on the rough walls of bark throughout half the length of the structure. This formed their chapel. On the altar was a crucifix, with vessels19 and ornaments20 of shining metal; while above hung several pictures,—among them a painting of Christ, and another of the Virgin, both of life-size. There was also a representation of the Last Judgment21, wherein dragons and serpents might be seen feasting on the entrails of the wicked, while demons22 scourged24 them into the flames of Hell. The entrance was adorned25 with a quantity of tinsel, together with green boughs26 skilfully27 disposed. [3]
[3] "Nostre Chapelle estoit extraordinairement bien ornée, … nous auions dressé vn portique entortillé de feüillage, meslé d'oripeau, en vn mot nous auions estallé tout28 ce que vostre R. nous a enuoié de beau," etc., etc.—Le Mercier, Relation des Hurons, 1637, 175, 176.—In his Relation of the next year he recurs29 to the subject, and describes the pictures displayed on this memorable30 occasion.—Relation des Hurons, 1638, 33.
Never before were such splendors31 seen in the land of the Hurons. Crowds gathered from afar, and gazed in awe32 and admiration33 at the marvels34 of the sanctuary35. A woman came from a distant town to behold36 it, and, tremulous between curiosity and fear, thrust her head into the mysterious recess37, declaring that she would see it, though the look should cost her life. [4]
[4] Ibid., 1637, 176.
112 One is forced to wonder at, if not to admire, the energy with which these priests and their scarcely less zealous38 attendants [5] toiled39 to carry their pictures and ornaments through the most arduous40 of journeys, where the traveller was often famished41 from the sheer difficulty of transporting provisions.
[5] The Jesuits on these distant missions were usually attended by followers42 who had taken no vows44, and could leave their service at will, but whose motives45 were religious, and not mercenary. Probably this was the character of their attendants in the present case. They were known as donnés, or "given men." It appears from a letter of the Jesuit Du Peron, that twelve hired laborers46 were soon after sent up to the mission.
A great event had called forth47 all this preparation. Of the many baptisms achieved by the Fathers in the course of their indefatigable48 ministry49, the subjects had all been infants, or adults at the point of death; but at length a Huron, in full health and manhood, respected and influential50 in his tribe, had been won over to the Faith, and was now to be baptized with solemn ceremonial, in the chapel thus gorgeously adorned. It was a strange scene. Indians were there in throngs51, and the house was closely packed: warriors53, old and young, glistening55 in grease and sunflower-oil, with uncouth56 locks, a trifle less coarse than a horse's mane, and faces perhaps smeared57 with paint in honor of the occasion; wenches in gay attire58; hags muffled59 in a filthy61 discarded deer-skin, their leathery visages corrugated62 with age and malice63, and their hard, glittering eyes riveted64 on the spectacle before them. The priests, no longer in their daily garb65 of black, but radiant in their surplices, the genuflections, the tinkling66 113 of the bell, the swinging of the censer, the sweet odors so unlike the fumes67 of the smoky lodge68-fires, the mysterious elevation69 of the Host, (for a mass followed the baptism,) and the agitation70 of the neophyte71, whose Indian imperturbability72 fairly deserted73 him,—all these combined to produce on the minds of the savage beholders an impression that seemed to promise a rich harvest for the Faith. To the Jesuits it was a day of triumph and of hope. The ice had been broken; the wedge had entered; light had dawned at last on the long night of heathendom. But there was one feature of the situation which in their rejoicing they overlooked.
The Devil had taken alarm. He had borne with reasonable composure the loss of individual souls snatched from him by former baptisms; but here was a convert whose example and influence threatened to shake his Huron empire to its very foundation. In fury and fear, he rose to the conflict, and put forth all his malice and all his hellish ingenuity74. Such, at least, is the explanation given by the Jesuits of the scenes that followed. [6] Whether accepting it or not, let us examine the circumstances which gave rise to it.
[6] Several of the Jesuits allude14 to this supposed excitement among the tenants75 of the nether world. Thus, Le Mercier says, "Le Diable se sentoit pressé de prés, il ne pouuoit supporter le Baptesme solennel de quelques Sauuages des plus signalez."—Relation des Hurons, 1638, 33.—Several other baptisms of less note followed that above described. Garnier, writing to his brother, repeatedly alludes76 to the alarm excited in Hell by the recent successes of the mission, and adds,—"Vous pouvez juger quelle consolation9 nous étoit-ce de voir le diable s'armer contre nous et se servir de ses esclaves pour nous attaquer et tacher de nous perdre en haine de J. C."
114 The mysterious strangers, garbed77 in black, who of late years had made their abode78 among them, from motives past finding out, marvellous in knowledge, careless of life, had awakened79 in the breasts of the Hurons mingled80 emotions of wonder, perplexity, fear, respect, and awe. From the first, they had held them answerable for the changes of the weather, commending them when the crops were abundant, and upbraiding81 them in times of scarcity82. They thought them mighty83 magicians, masters of life and death; and they came to them for spells, sometimes to destroy their enemies, and sometimes to kill grasshoppers84. And now it was whispered abroad that it was they who had bewitched the nation, and caused the pest which threatened to exterminate85 it.
It was Isaac Jogues who first heard this ominous86 rumor87, at the town of Onnentisati, and it proceeded from the dwarfish88 sorcerer already mentioned, who boasted himself a devil incarnate89. The slander4 spread fast and far. Their friends looked at them askance; their enemies clamored for their lives. Some said that they concealed90 in their houses a corpse91, which infected the country,—a perverted92 notion, derived93 from some half-instructed neophyte, concerning the body of Christ in the Eucharist. Others ascribed the evil to a serpent, others to a spotted94 frog, others to a demon23 which the priests were supposed to carry in the barrel of a gun. Others again gave out that they had pricked95 an infant to death with awls in the forest, in order to kill the Huron children by magic. "Perhaps," 115 observes Father Le Mercier, "the Devil was enraged96 because we had placed a great many of these little innocents in Heaven." [7]
[7] "Le diable enrageoit peutestre de ce que nous avions placé dans le ciel quantité de ces petits innocens."—Le Mercier, Relation des Hurons, 1638, 12 (Cramoisy).
The picture of the Last Judgment became an object of the utmost terror. It was regarded as a charm. The dragons and serpents were supposed to be the demons of the pest, and the sinners whom they were so busily devouring97 to represent its victims. On the top of a spruce-tree, near their house at Ihonatiria, the priests had fastened a small streamer, to show the direction of the wind. This, too, was taken for a charm, throwing off disease and death to all quarters. The clock, once an object of harmless wonder, now excited the wildest alarm; and the Jesuits were forced to stop it, since, when it struck, it was supposed to sound the signal of death. At sunset, one would have seen knots of Indians, their faces dark with dejection and terror, listening to the measured sounds which issued from within the neighboring house of the mission, where, with bolted doors, the priests were singing litanies, mistaken for incantations by the awe-struck savages98.
Had the objects of these charges been Indians, their term of life would have been very short. The blow of a hatchet99, stealthily struck in the dusky entrance of a lodge, would have promptly100 avenged101 the victims of their sorcery, and delivered the country from peril102. But the priests inspired 116 a strange awe. Nocturnal councils were held; their death was decreed; and, as they walked their rounds, whispering groups of children gazed after them as men doomed103 to die. But who should be the executioner? They were reviled104 and upbraided105. The Indian boys threw sticks at them as they passed, and then ran behind the houses. When they entered one of these pestiferous dens106, this impish crew clambered on the roof, to pelt107 them with snowballs through the smoke-holes. The old squaw who crouched108 by the fire scowled109 on them with mingled anger and fear, and cried out, "Begone! there are no sick ones here." The invalids110 wrapped their heads in their blankets; and when the priest accosted111 some dejected warrior54, the savage looked gloomily on the ground, and answered not a word.
Yet nothing could divert the Jesuits from their ceaseless quest of dying subjects for baptism, and above all of dying children. They penetrated112 every house in turn. When, through the thin walls of bark, they heard the wail113 of a sick infant, no menace and no insult could repel114 them from the threshold. They pushed boldly in, asked to buy some trifle, spoke115 of late news of Iroquois forays,—of anything, in short, except the pestilence116 and the sick child; conversed117 for a while till suspicion was partially118 lulled119 to sleep, and then, pretending to observe the sufferer for the first time, approached it, felt its pulse, and asked of its health. Now, while apparently120 fanning the heated brow, the dexterous121 visitor touched it with a corner of 117 his handkerchief, which he had previously122 dipped in water, murmured the baptismal words with motionless lips, and snatched another soul from the fangs123 of the "Infernal Wolf." [8] Thus, with the patience of saints, the courage of heroes, and an intent truly charitable, did the Fathers put forth a nimble-fingered adroitness124 that would have done credit to the profession of which the function is less to dispense125 the treasures of another world than to grasp those which pertain126 to this.
[8] Ce loup infernal is a title often bestowed127 in the Relations on the Devil. The above details are gathered from the narratives128 of Brébeuf, Le Mercier, and Lalemant, and letters, published and unpublished, of several other Jesuits.
In another case, an Indian girl was carrying on her back a sick child, two months old. Two Jesuits approached, and while one of them amused the girl with his rosary, "l'autre le baptise lestement; le pauure petit n'attendoit que ceste faueur du Ciel pour s'y enuoler."
The Huron chiefs were summoned to a great council, to discuss the state of the nation. The crisis demanded all their wisdom; for, while the continued ravages129 of disease threatened them with annihilation, the Iroquois scalping-parties infested130 the outskirts131 of their towns, and murdered them in their fields and forests. The assembly met in August, 1637; and the Jesuits, knowing their deep stake in its deliberations, failed not to be present, with a liberal gift of wampum, to show their sympathy in the public calamities132. In private, they sought to gain the good-will of the deputies, one by one; but though they were successful in some cases, the result on the whole was far from hopeful.
In the intervals133 of the council, Brébeuf 118 discoursed134 to the crowd of chiefs on the wonders of the visible heavens,—the sun, the moon, the stars, and the planets. They were inclined to believe what he told them; for he had lately, to their great amazement135, accurately136 predicted an eclipse. From the fires above he passed to the fires beneath, till the listeners stood aghast at his hideous137 pictures of the flames of perdition,—the only species of Christian138 instruction which produced any perceptible effect on this unpromising auditory.
The council opened on the evening of the fourth of August, with all the usual ceremonies; and the night was spent in discussing questions of treaties and alliances, with a deliberation and good sense which the Jesuits could not help admiring. [9] A few days after, the assembly took up the more exciting question of the epidemic139 and its causes. Deputies from three of the four Huron nations were present, each deputation sitting apart. The Jesuits were seated with the Nation of the Bear, in whose towns their missions were established. Like all important councils, the session was held at night. It was a strange scene. The light of the fires flickered140 aloft into the smoky vault141 and among the soot-begrimed rafters of the great council-house, [10] and cast an uncertain gleam on the wild and dejected throng52 that filled the platforms and the floor. "I think I never saw anything more lugubrious," writes Le Mercier: "they looked at 119 each other like so many corpses142, or like men who already feel the terror of death. When they spoke, it was only with sighs, each reckoning up the sick and dead of his own family. All this was to excite each other to vomit143 poison against us."
[9] Le Mercier, Relation des Hurons, 1638, 38.
[10] It must have been the house of a chief. The Hurons, unlike some other tribes, had no houses set apart for public occasions.
A grisly old chief, named Ontitarac, withered144 with age and stone-blind, but renowned145 in past years for eloquence146 and counsel, opened the debate in a loud, though tremulous voice. First he saluted147 each of the three nations present, then each of the chiefs in turn,—congratulated them that all were there assembled to deliberate on a subject of the last importance to the public welfare, and exhorted148 them to give it a mature and calm consideration. Next rose the chief whose office it was to preside over the Feast of the Dead. He painted in dismal149 colors the woful condition of the country, and ended with charging it all upon the sorceries of the Jesuits. Another old chief followed him. "My brothers," he said, "you know well that I am a war-chief, and very rarely speak except in councils of war; but I am compelled to speak now, since nearly all the other chiefs are dead, and I must utter what is in my heart before I follow them to the grave. Only two of my family are left alive, and perhaps even these will not long escape the fury of the pest. I have seen other diseases ravaging150 the country, but nothing that could compare with this. In two or three moons we saw their end: but now we have suffered for a year and more, and yet the evil does not abate151. And what is worst of all, we have not yet discovered 120 its source." Then, with words of studied moderation, alternating with bursts of angry invective152, he proceeded to accuse the Jesuits of causing, by their sorceries, the unparalleled calamities that afflicted153 them; and in support of his charge he adduced a prodigious154 mass of evidence. When he had spent his eloquence, Brébeuf rose to reply, and in a few words exposed the absurdities155 of his statements; whereupon another accuser brought a new array of charges. A clamor soon arose from the whole assembly, and they called upon Brébeuf with one voice to give up a certain charmed cloth which was the cause of their miseries156. In vain the missionary157 protested that he had no such cloth. The clamor increased.
"If you will not believe me," said Brébeuf, "go to our house; search everywhere; and if you are not sure which is the charm, take all our clothing and all our cloth, and throw them into the lake."
"Sorcerers always talk in that way," was the reply.
"Then what will you have me say?" demanded Brébeuf.
"Tell us the cause of the pest."
Brébeuf replied to the best of his power, mingling158 his explanations with instructions in Christian doctrine and exhortations159 to embrace the Faith. He was continually interrupted; and the old chief, Ontitarac, still called upon him to produce the charmed cloth. Thus the debate continued till after midnight, when several of the assembly, seeing no prospect160 of a termination, fell asleep, and others 121 went away. One old chief, as he passed out, said to Brébeuf, "If some young man should split your head, we should have nothing to say." The priest still continued to harangue161 the diminished conclave162 on the necessity of obeying God and the danger of offending Him, when the chief of Ossossané called out impatiently, "What sort of men are these? They are always saying the same thing, and repeating the same words a hundred times. They are never done with telling us about their Oki, and what he demands and what he forbids, and Paradise and Hell." [11]
[11] The above account of the council is drawn163 from Le Mercier, Relation des Hurons, 1638, Chap. II. See also Bressani, Relation Abrégée, 163.
"Here was the end of this miserable164 council," writes Le Mercier; … "and if less evil came of it than was designed, we owe it, after God, to the Most Holy Virgin, to whom we had made a vow43 of nine masses in honor of her immaculate conception."
The Fathers had escaped for the time; but they were still in deadly peril. They had taken pains to secure friends in private, and there were those who were attached to their interests; yet none dared openly take their part. The few converts they had lately made came to them in secret, and warned them that their death was determined165 upon. Their house was set on fire; in public, every face was averted166 from them; and a new council was called to pronounce the decree of death. They appeared before it with a front of such unflinching assurance, that their judges, Indian-like, postponed167 122 the sentence. Yet it seemed impossible that they should much longer escape. Brébeuf, therefore, wrote a letter of farewell to his Superior, Le Jeune, at Quebec, and confided168 it to some converts whom he could trust, to be carried by them to its destination.
"We are perhaps," he says, "about to give our blood and our lives in the cause of our Master, Jesus Christ. It seems that His goodness will accept this sacrifice, as regards me, in expiation169 of my great and numberless sins, and that He will thus crown the past services and ardent170 desires of all our Fathers here.… Blessed be His name forever, that He has chosen us, among so many better than we, to aid him to bear His cross in this land! In all things, His holy will be done!" He then acquaints Le Jeune that he has directed the sacred vessels, and all else belonging to the service of the altar, to be placed, in case of his death, in the hands of Pierre, the convert whose baptism has been described, and that especial care will be taken to preserve the dictionary and other writings on the Huron language. The letter closes with a request for masses and prayers. [12]
[12] The following is the conclusion of the letter (Le Mercier, Relation des Hurons, 1638, 43.)
"En tout, sa sainte volonté soit faite; s'il veut que dés ceste heure nous mourions, ? la bonne heure pour nous! s'il veut nous reseruer à d'autres trauaux, qu'il soit beny; si vous entendez que Dieu ait couronné nos petits trauaux, ou plustost nos desirs, benissez-le: car c'est pour luy que nous desirons viure et mourir, et c'est luy qui nous en donne la grace. Au reste si quelques-vns suruiuent, i'ay donné ordre de tout ce qu'ils doiuent faire. I'ay esté d'aduis que nos Peres et nos domestiques se retirent chez ceux qu'ils croyront estre leurs meilleurs amis; i'ay donné charge qu'on porte chez Pierre nostre premier171 Chrestien tout ce qui est de la Sacristie, sur tout qu'on ait vn soin particulier de mettre en lieu d'asseurance le Dictionnaire et tout ce que nous auons de la langue. Pour moy, si Dieu me fait la grace d'aller au Ciel, ie prieray Dieu pour eux, pour les pauures Hurons, et n'oublieray pas Vostre Reuerence.
"Apres tout, nous supplions V. R. et tous nos Peres de ne nous oublier en leurs saincts Sacrifices et prieres, afin qu'en la vie et apres la mort, il nous fasse misericorde; nous sommes tous en la vie et à l'Eternité,
"De vostre Reuerence tres-humbles et tres-affectionnez seruiteurs en Nostre Seigneur,
"Iean de Brebevf.
Fran?ois Ioseph Le Mercier.
Pierre Chastellain.
Charles Garnier.
Pavl Ragveneav.
"En la Residence de la Conception, à Ossossané,
ce 28 Octobre.
"I'ay laissé en la Residence de sainct Ioseph les Peres Pierre Piiart, et Isaac Iogves, dans les mesmes sentimens."
123 The imperilled Jesuits now took a singular, but certainly a very wise step. They gave one of those farewell feasts—festins d'adieu—which Huron custom enjoined172 on those about to die, whether in the course of Nature or by public execution. Being interpreted, it was a declaration that the priests knew their danger, and did not shrink from it. It might have the effect of changing overawed friends into open advocates, and even of awakening173 a certain sympathy in the breasts of an assembly on whom a bold bearing could rarely fail of influence. The house was packed with feasters, and Brébeuf addressed them as usual on his unfailing themes of God, Paradise, and Hell. The throng listened in gloomy silence; and each, when he had emptied his bowl, rose and departed, leaving his entertainers in utter doubt as to his feelings and intentions. From this time forth, however, the clouds that overhung the Fathers became less 124 dark and threatening. Voices were heard in their defence, and looks were less constantly averted. They ascribed the change to the intercession of St. Joseph, to whom they had vowed174 a nine days' devotion. By whatever cause produced, the lapse175 of a week wrought176 a hopeful improvement in their prospects177; and when they went out of doors in the morning, it was no longer with the expectation of having a hatchet struck into their brains as they crossed the threshold. [13]
[13] "Tant y a que depuis le 6. de Nouembre que nous acheuasmes nos Messes votiues à son honneur, nous auons iouy d'vn repos incroyable, nons nous en emerueillons nous-mesmes de iour en iour, quand nous considerons en quel estat estoient nos affaires il n'y a que huict iours."—Le Mercier, Relation des Hurons, 1638, 44.
The persecution of the Jesuits as sorcerers continued, in an intermittent178 form, for years; and several of them escaped very narrowly. In a house at Ossossané, a young Indian rushed suddenly upon Fran?ois Du Peron, and lifted his tomahawk to brain him, when a squaw caught his hand. Paul Ragueneau wore a crucifix, from which hung the image of a skull179. An Indian, thinking it a charm, snatched it from him. The priest tried to recover it, when the savage, his eyes glittering with murder, brandished180 his hatchet to strike. Ragueneau stood motionless, waiting the blow. His assailant forbore, and withdrew, muttering. Pierre Chaumonot was emerging from a house at the Huron town called by the Jesuits St. Michel, where he had just baptized a dying girl, when her brother, standing181 hidden in the doorway182, struck him on the head with a stone. Chaumonot, severely183 125 wounded, staggered without falling, when the Indian sprang upon him with his tomahawk. The bystanders arrested the blow. Fran?ois Le Mercier, in the midst of a crowd of Indians in a house at the town called St. Louis, was assailed184 by a noted185 chief, who rushed in, raving186 like a madman, and, in a torrent187 of words, charged upon him all the miseries of the nation. Then, snatching a brand from the fire, he shook it in the Jesuit's face, and told him that he should be burned alive. Le Mercier met him with looks as determined as his own, till, abashed188 at his undaunted front and bold denunciations, the Indian stood confounded. [14]
[14] The above incidents are from Le Mercier, Lalemant, Bressani, the autobiography189 of Chaumonot, the unpublished writings of Garnier, and the ancient manuscript volume of memoirs190 of the early Canadian missionaries191, at St. Mary's College, Montreal.
The belief that their persecutions were owing to the fury of the Devil, driven to desperation by the home-thrusts he had received at their hands, was an unfailing consolation to the priests. "Truly," writes Le Mercier, "it is an unspeakable happiness for us, in the midst of this barbarism, to hear the roaring of the demons, and to see Earth and Hell raging against a handful of men who will not even defend themselves." [15] In all the copious192 records of this dark period, not a line gives occasion to suspect that one of this loyal band flinched193 or hesitated. The iron Brébeuf, the gentle Garnier, 126 the all-enduring Jogues, the enthusiastic Chaumonot, Lalemant, Le Mercier, Chatelain, Daniel, Pijart, Ragueneau, Du Peron, Poncet, Le Moyne,—one and all bore themselves with a tranquil194 boldness, which amazed the Indians and enforced their respect.
[15] "C'est veritablement un bonheur indicible pour nous, au milieu195 de cette barbarie, d'entendre les rugissemens des demons, & de voir tout l'Enfer & quasi tous les hommes animez & remplis de fureur contre une petite poignée de gens qui ne voudroient pas se defendre."—Relation des Hurons, 1640, 31 (Cramoisy).
Father Jerome Lalemant, in his journal of 1639, is disposed to draw an evil augury196 for the mission from the fact that as yet no priest had been put to death, inasmuch as it is a received maxim197 that the blood of the martyrs198 is the seed of the Church. [16] He consoles himself with the hope that the daily life of the missionaries may be accepted as a living martyrdom; since abuse and threats without end, the smoke, fleas199, filth60, and dogs of the Indian lodges,—which are, he says, little images of Hell,—cold, hunger, and ceaseless anxiety, and all these continued for years, are a portion to which many might prefer the stroke of a tomahawk. Reasonable as the Father's hope may be, its expression proved needless in the sequel; for the Huron church was not destined200 to suffer from a lack of martyrdom in any form.
[16] "Nous auons quelque fois douté, s?auoir si on pouuoit esperer la conuersion de ce pa?s sans qu'il y eust effusion de sang: le principe re?eu ce semble dans l'Eglise de Dieu, que le sang des Martyrs est la semence des Chrestiens, me faisoit conclure pour lors, que cela n'estoit pas à esperer, voire mesme qu'il n'étoit pas à souhaiter, consideré la gloire qui reuient à Dieu de la constance des Martyrs, du sang desquels tout le reste de la terre ayant tantost esté abreuué, ce seroit vne espece de malediction201, que ce quartier du monde ne participast point au bonheur d'auoir contribué à l'esclat de ceste gloire."—Lalemant, Relation des Hurons, 1639, 56, 57.
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persecution
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| n. 迫害,烦扰 | |
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chapel
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| n.小教堂，殡仪馆 | |
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nether
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| adj.下部的，下面的；n.阴间；下层社会 | |
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slander
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| n./v.诽谤，污蔑 | |
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slanders
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| 诽谤，诋毁( slander的名词复数 ) | |
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persistency
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| n. 坚持(余辉, 时间常数) | |
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woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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consolations
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consolation
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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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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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allude
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| v.提及，暗指 | |
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doctrine
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| n.教义；主义；学说 | |
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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pickets
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| 罢工纠察员( picket的名词复数 ) | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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ornaments
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| 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 ) | |
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21
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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demon
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| n.魔鬼，恶魔 | |
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24
scourged
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| 鞭打( scourge的过去式和过去分词 )； 惩罚，压迫 | |
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adorned
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| [计]被修饰的 | |
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boughs
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| 大树枝( bough的名词复数 ) | |
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skilfully
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| adv. (美skillfully)熟练地 | |
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tout
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| v.推销，招徕；兜售；吹捧，劝诱 | |
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recurs
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| 再发生，复发( recur的第三人称单数 ) | |
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30
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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splendors
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| n.华丽( splendor的名词复数 )；壮丽；光辉；显赫 | |
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32
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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33
admiration
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| n.钦佩，赞美，羡慕 | |
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34
marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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35
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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36
behold
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| v.看，注视，看到 | |
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37
recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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38
zealous
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| adj.狂热的，热心的 | |
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39
toiled
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| 长时间或辛苦地工作( toil的过去式和过去分词 )； 艰难缓慢地移动，跋涉 | |
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40
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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41
famished
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| adj.饥饿的 | |
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42
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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43
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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44
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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45
motives
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| n.动机，目的( motive的名词复数 ) | |
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46
laborers
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| n.体力劳动者，工人( laborer的名词复数 )；（熟练工人的）辅助工 | |
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47
forth
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| adv.向前；向外，往外 | |
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48
indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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49
ministry
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| n.(政府的)部；牧师 | |
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50
influential
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| adj.有影响的，有权势的 | |
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51
throngs
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| n.人群( throng的名词复数 )v.成群，挤满( throng的第三人称单数 ) | |
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52
throng
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| n.人群，群众；v.拥挤，群集 | |
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53
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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54
warrior
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| n.勇士，武士，斗士 | |
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55
glistening
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| adj.闪耀的，反光的v.湿物闪耀，闪亮( glisten的现在分词 ) | |
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56
uncouth
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| adj.无教养的，粗鲁的 | |
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57
smeared
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| 弄脏； 玷污； 涂抹； 擦上 | |
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58
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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59
muffled
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| adj.（声音）被隔的；听不太清的；（衣服）裹严的；蒙住的v.压抑，捂住( muffle的过去式和过去分词 )；用厚厚的衣帽包着（自己） | |
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60
filth
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| n.肮脏，污物，污秽；淫猥 | |
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61
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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62
corrugated
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| adj.波纹的；缩成皱纹的；波纹面的；波纹状的v.（使某物）起皱褶(corrugate的过去式和过去分词) | |
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63
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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64
riveted
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| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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65
garb
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| n.服装，装束 | |
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66
tinkling
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| n.丁当作响声 | |
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67
fumes
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| n.(强烈而刺激的)气味，气体 | |
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68
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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69
elevation
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| n.高度；海拔；高地；上升；提高 | |
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70
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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71
neophyte
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| n.新信徒；开始者 | |
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72
imperturbability
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| n.冷静；沉着 | |
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73
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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74
ingenuity
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| n.别出心裁；善于发明创造 | |
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75
tenants
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| n.房客( tenant的名词复数 )；佃户；占用者；占有者 | |
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76
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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77
garbed
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| v.（尤指某类人穿的特定）服装，衣服，制服( garb的过去式和过去分词 ) | |
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78
abode
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| n.住处，住所 | |
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79
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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80
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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81
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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82
scarcity
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| n.缺乏，不足，萧条 | |
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83
mighty
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| adj.强有力的；巨大的 | |
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84
grasshoppers
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| n.蚱蜢( grasshopper的名词复数 )；蝗虫；蚂蚱；（孩子）矮小的 | |
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85
exterminate
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| v.扑灭，消灭，根绝 | |
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86
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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87
rumor
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| n.谣言，谣传，传说 | |
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88
dwarfish
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| a.像侏儒的，矮小的 | |
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89
incarnate
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| adj.化身的，人体化的，肉色的 | |
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90
concealed
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| a.隐藏的，隐蔽的 | |
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91
corpse
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| n.尸体，死尸 | |
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92
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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93
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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94
spotted
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| adj.有斑点的，斑纹的，弄污了的 | |
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95
pricked
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| 刺，扎，戳( prick的过去式和过去分词 )； 刺伤； 刺痛； 使剧痛 | |
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96
enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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97
devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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98
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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99
hatchet
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| n.短柄小斧；v.扼杀 | |
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100
promptly
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| adv.及时地，敏捷地 | |
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101
avenged
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| v.为…复仇，报…之仇( avenge的过去式和过去分词 )；为…报复 | |
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102
peril
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| n.(严重的)危险；危险的事物 | |
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103
doomed
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| 命定的 | |
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104
reviled
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| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
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105
upbraided
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| v.责备，申斥，谴责( upbraid的过去式和过去分词 ) | |
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106
dens
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| n.牙齿，齿状部分；兽窝( den的名词复数 )；窝点；休息室；书斋 | |
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107
pelt
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| v.投掷，剥皮，抨击，开火 | |
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108
crouched
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| v.屈膝，蹲伏( crouch的过去式和过去分词 ) | |
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109
scowled
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| 怒视，生气地皱眉( scowl的过去式和过去分词 ) | |
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110
invalids
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| 病人，残疾者( invalid的名词复数 ) | |
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111
accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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112
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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113
wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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114
repel
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| v.击退，抵制，拒绝，排斥 | |
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115
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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116
pestilence
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| n.瘟疫 | |
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117
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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118
partially
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| adv.部分地，从某些方面讲 | |
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119
lulled
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| vt.使镇静，使安静（lull的过去式与过去分词形式） | |
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120
apparently
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| adv.显然地；表面上，似乎 | |
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121
dexterous
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| adj.灵敏的；灵巧的 | |
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122
previously
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| adv.以前，先前（地） | |
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123
fangs
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| n.（尤指狗和狼的）长而尖的牙( fang的名词复数 )；（蛇的）毒牙；罐座 | |
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124
adroitness
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125
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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126
pertain
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| v.(to)附属，从属；关于；有关；适合，相称 | |
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127
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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128
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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129
ravages
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| 劫掠后的残迹，破坏的结果，毁坏后的残迹 | |
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130
infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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131
outskirts
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| n.郊外，郊区 | |
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132
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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133
intervals
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| 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 | |
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134
discoursed
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| 演说（discourse的过去式与过去分词形式） | |
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135
amazement
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| n.惊奇，惊讶 | |
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136
accurately
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| adv.准确地，精确地 | |
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137
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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138
Christian
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| adj.基督教徒的；n.基督教徒 | |
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139
epidemic
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| n.流行病；盛行；adj.流行性的，流传极广的 | |
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140
flickered
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| （通常指灯光）闪烁，摇曳( flicker的过去式和过去分词 ) | |
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141
vault
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| n.拱形圆顶，地窖，地下室 | |
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142
corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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143
vomit
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| v.呕吐，作呕；n.呕吐物，吐出物 | |
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144
withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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145
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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146
eloquence
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| n.雄辩；口才，修辞 | |
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147
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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148
exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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149
dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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150
ravaging
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| 毁坏( ravage的现在分词 )； 蹂躏； 劫掠； 抢劫 | |
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151
abate
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| vi.(风势，疼痛等)减弱，减轻，减退 | |
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152
invective
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| n.痛骂，恶意抨击 | |
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153
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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154
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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155
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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156
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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157
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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158
mingling
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| adj.混合的 | |
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159
exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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160
prospect
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| n.前景，前途；景色，视野 | |
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161
harangue
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| n.慷慨冗长的训话，言辞激烈的讲话 | |
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162
conclave
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| n.秘密会议，红衣主教团 | |
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163
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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determined
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| adj.坚定的；有决心的 | |
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166
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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167
postponed
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| vt.& vi.延期，缓办，（使）延迟vt.把…放在次要地位；[语]把…放在后面（或句尾）vi.（疟疾等）延缓发作（或复发） | |
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168
confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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169
expiation
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| n.赎罪，补偿 | |
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170
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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premier
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| adj.首要的；n.总理，首相 | |
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172
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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173
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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174
vowed
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| 起誓，发誓（vow的过去式与过去分词形式） | |
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175
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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176
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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177
prospects
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| n.希望，前途(恒为复数) | |
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178
intermittent
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| adj.间歇的，断断续续的 | |
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179
skull
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| n.头骨；颅骨 | |
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180
brandished
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| v.挥舞( brandish的过去式和过去分词 )；炫耀 | |
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181
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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182
doorway
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| n.门口，(喻)入门；门路，途径 | |
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183
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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184
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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185
noted
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| adj.著名的，知名的 | |
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186
raving
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| adj.说胡话的；疯狂的，怒吼的；非常漂亮的；令人醉心[痴心]的v.胡言乱语(rave的现在分词)n.胡话；疯话adv.胡言乱语地；疯狂地 | |
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187
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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188
abashed
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| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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189
autobiography
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| n.自传 | |
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190
memoirs
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| n.回忆录；回忆录传( mem,自oir的名词复数) | |
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191
missionaries
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| n.传教士( missionary的名词复数 ) | |
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192
copious
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| adj.丰富的，大量的 | |
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193
flinched
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| v.（因危险和痛苦）退缩，畏惧( flinch的过去式和过去分词 ) | |
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194
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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195
milieu
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| n.环境；出身背景；(个人所处的)社会环境 | |
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196
augury
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| n.预言，征兆，占卦 | |
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197
maxim
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| n.格言，箴言 | |
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198
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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199
fleas
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| n.跳蚤( flea的名词复数 )；爱财如命；没好气地（拒绝某人的要求） | |
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200
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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201
malediction
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| n.诅咒 | |
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