TERCE
In which Adso writhes2 in the torments3 of love, then William arrives with Venantius’s text, which remains4 undecipherable even after it has been deciphered.
To tell the truth, the other terrible events following my sinful encounter with the girl had caused me almost to forget that occurrence, and once I had confessed to Brother William, my spirit was relieved of the remorse5 I had felt on waking after my guilty lapse6, so it was as if I had handed over to the monk7, with my words, the burden itself of which they were the signifying voice. What is the purpose of the holy cleansing8 of confession9-, if not to unload the weight of sin, and the remorse it involves, into the very bosom10 of our Lord, obtaining with absolution a new and airy lightness of soul, such as to make us forget the body tormented11 by wickedness? But I was not freed of everything. Now, as I walked in the cold, pale sun of that winter morning, surrounded by the fervor12 of men and animals, I began to remem?ber my experiences in a different way. As if, from everything that had happened, my repentance13 and the consoling words of the penitential cleansing no longer remained, but only visions of bodies and human limbs. Into my feverish14 mind came abruptly15 the ghost of Berengar, swollen16 with water, and I shuddered17 with revulsion and pity. Then, as if to dispel18 that lemur, my mind turned to other images of which the memory was a fresh receptacle, and I could not avoid seeing, clear before my eyes (the eyes of the soul, but almost as if it appeared before my fleshly eyes), the image of the girl, beautiful and terrible as an army arrayed for battle.
I have vowed19 (aged amanuensis of a text till now unwritten, though for long decades it has spoken in my mind) to be a faithful chronicler, not only out of love for the truth, or the desire (worthy21 though it be) to instruct my future readers, but also out of a need to free my memory, dried up and weary of visions that have troubled it for a whole lifetime. Therefore, I must tell everything, decently but without shame. And I must say. now, and clearly, what I thought then and almost tried to conceal22 from myself, walking over the grounds, sometimes breaking into a run so that I might attribute to the motion of my body the sudden pounding of my heart, or stopping to admire the work of the villeins, deluding23 myself that I was being distracted by such contemplation, breathing the cold air deeply into my lungs, as a man drinks wine to forget fear or sorrow.
In vain. I thought of the girl. My flesh had forgotten the intense pleasure, sinful and fleeting24 (a base thing), that union with her had given me; but my soul had not forgotten her face, and could not manage to feel that this memory was perverse25: rather, it throbbed26 as if in that face shone all the bliss27 of creation.
I sensed, in a confused way, and almost denying to myself the truth of what I felt, that the poor, filthy28, impudent29 creature who sold herself (who knows with what stubborn constancy) to other sinners, that daugh?ter of Eve, weak like all her sisters, who had so often bartered31 her own flesh, was yet something splendid and wondrous32. My intellect knew her as an occasion of sin, my sensitive appetite perceived her as the vessel33 of every grace. It is difficult to say what I felt. I could try to write that, still caught in the snares34 of sin, I desired culpably35, for her to appear at every moment, and I spied on the labor36 of the workers to see whether, around the corner of a but or from the darkness of a barn, that form that had seduced37 me might emerge. But I would not be writing the truth, or, rather, I would be attempting to draw a veil over the truth to attenuate38 its force and clarity. Because the truth is that I “saw” the girl, I saw her in the branches of the bare tree that stirred lightly when a benumbed sparrow flew to seek refuge there; I saw her in the eyes of the heifers that came out of the barn, and I heard her in the bleating39 of the sheep that crossed my erratic40 path. It was as if all creation spoke20 to me of her, and I desired to see her again, true, but I was also prepared to accept the idea of never seeing her again, and of never lying again with her, provided that I could savor41 the joy that filled me that morning, and have her always near even if she were to be, and for eternity42, distant. It was, now I am trying to understand, as if—just as the whole uni?verse is surely like a book written by the finger of God, in which everything speaks to us of the immense good?ness of its Creator, in which every creature is descrip?tion and mirror of life and death, in which the hum?blest rose becomes a gloss43 of our terrestrial progress—everything, in other words, spoke to me only of the face I had hardly glimpsed in the aromatic44 shadows of the kitchen. I dwelled on these fantasies because I said to myself (or, rather, did not say: at that moment I did not formulate45 thoughts translatable into words) that if the whole world is destined46 to speak to me of the power, goodness, and wisdom of the Creator, and if that morning the whole world spoke to me of the girl, who (sinner though she may have been) was neverthe?less a chapter in the great book of creation, a verse of the great psalm47 chanted by the cosmos—I said to myself (I say now) that if this occurred, it could only be a part of the great theophanic design that sustains the universe, arranged like a lyre, miracle of consonance and harmony. As if intoxicated48, I then enjoyed her presence in the things I saw, and, desiring her in them, with the sight of them I was sated.
And yet I felt a kind of sorrow, because at the same time I suffered from an absence, though I was happy with the many ghosts of a presence. It is difficult for me to explain this mystery of contradiction, sign that the human spirit is fragile and never proceeds directly along the paths of divine reason, which has built the world as a perfect syllogism49, but instead grasps only isolated50 and often disjointed propositions of this syllogism, whence derives51 the ease with which we fall victims to the deceptions53 of the Evil One. Was it a deception52 of the Evil One, that morning, that so moved me? I think today that it was, because I was a novice54, but I think that the human feeling that stirred me was not bad in itself, but only with regard to my state. Because in itself it was the feeling that moves man toward woman so that the one couples with the other, as the apostle of the Gentiles wants, and that both be flesh of one flesh, and that together they procreate new human beings and succor55 each other from youth to old age. Only the apostle spoke thus for those who seek a remedy for lust56 and who do not wish to burn, recalling, however, that the condition of chastity is far preferable, the condition to which as a monk I had consecrated57 myself. And therefore what I suffered that morning was evil for me, but for others perhaps was good, the sweetest of good things; thus I understand now that my distress58 was not due to the depravity of my thoughts, in themselves worthy and sweet, but to the depravity of the gap between my thoughts and the vows59 I had pronounced. And therefore I was doing evil in enjoying something that was good in one situation, bad in another; and my fault lay in trying to reconcile natural appetite and the dictates60 of the rational soul. Now I know that I was suffering from the conflict between the illicit61 appetite of the intellect, in which the will’s rule should have been displayed, and the illicit appetite of the senses, subject to human passions. In fact, as Aquinas says, the acts of the sensitive appetite are called passions precisely62 be?cause they involve a bodily change. And my appetitive act was, as it happened, accompanied by a trembling of the whole body, by a physical impulse to cry out and to writhe1. The angelic doctor says that the passions in themselves are not evil, but they must be governed by the will led by the rational soul. But my rational soul that morning was dazed by weariness, which kept in check the irascible appetite, addressed to good and evil as terms of conquest, but not the concupiscent appetite, addressed to good and evil as known entities63. To justify64 my irresponsible recklessness of that time, I will say now that I was unquestionably seized by love; which is passion and is cosmic law, because the weight of bodies is actually natural love. And by this passion I was naturally seduced, and I understood why the angelic doctor said that amor est magis cognitivus quam cognitio, that we know things better through love than through knowledge. In fact, I now saw the girl better than I had seen her the previous night, and I understood her intus et in cute because in her I understood myself and in myself her. I now wonder whether what I felt was the love of friendship, in which like loves like and wants only the other’s good, or love of concupiscence, in which one wants one’s own good and the lacking wants only what completes it. And I believe that the nighttime love had been concupiscent, for I wanted from the girl something I had never had; whereas that morning I wanted nothing from the girl, and I wanted only her good, and I wished her to be saved from the cruel necessity that drove her to barter30 herself for a bit of food, and I wished her to be happy; nor did I want to ask anything further of her, but only to think of her and see her in sheep, oxen, trees, in the serene65 light that bathed in happiness the grounds of the abbey.
Now I know that good is cause of love and that which is good is defined by knowledge, and you can only love what you have learned is good, whereas I had, indeed, learned that the girl was the good of the irascible appetite, but the evil of the will. But I was in the grip of so many and such conflicting emotions, because what I felt was like the holiest love just as the doctors describe it: it produced in me that ecstasy66 in which lover and beloved want the same thing (and by mysterious enlight?enment I, in that moment, knew that the girl, wherever she was, wanted the same things I myself wanted), and for her I felt jealousy67, but not the evil kind, condemned68 by Paul in I Corinthians, but that which Dionysius speaks of in The Divine Names whereby God also is called jealous because of the great love He feels for all creation (and I loved the girl precisely because she existed, and I was happy, not envious69, that she existed): I was jealous in the way in which, for the angelic doctor, jealousy is motus in amatum, the jealousy of friendship, which inspires us to move against all that harms the beloved (and I dreamed, at that moment; only of freeing the girl from the power of him who was buying her flesh and befouling it with his own infa?mous passions).
Now I know, as the doctor says, that love can harm the lover when it is excessive. And mine was excessive. I have tried to explain what I felt then, not in the least to justify what I felt. I am speaking of what were my sinful ardors of youth. They were bad, but truth obliges me to say that at the time I felt them to be extremely good. And let this serve to instruct anyone who may fall, as I did, into the nets of temptation. Today, an old man, I would know a thousand ways of evading72 such seductions. And I wonder how proud of them I should be, since I am free of the temptations of the noontime Devil; but not free from others, so that I ask myself whether what I am now doing is not a sinful succumbing73 to the terrestrial passion of recollection, a foolish attempt to elude74 the flow of time, and death.
Then, I saved myself as if by miraculous75 instinct. The girl appeared to me in nature and in the works of man that surrounded me. I sought then, thanks to a happy intuition of my soul, to lose myself in the relaxed contemplation of those works. I observed the cowherds as they led the oxen out of the stable, the swineherds taking food to the pigs, the shepherds shouting to the dogs to collect the sheep, peasants carrying cracked wheat and millet76 to the mills and coming out with sacks of good food. I lost myself in the contemplation of nature, trying to forget my thoughts and to look only at beings as they appear, and to forget myself, joyfully77, in the sight of them.
How beautiful was the spectacle of nature not yet touched by the often perverse wisdom of man!
I saw the lamb, to which this name was given as if in recognition of its purity and goodness. In fact the noun “agnus” derives from the fact that this animal “agnoscit”; it recognizes its mother, and recognizes her voice in the midst of the flock while the mother, among many lambs of the same form, with the same bleating, recog?nizes always and only her offspring, and nourishes him. I saw the sheep, which is called from “ab oblatione” because from earliest times it served for sacrificial rites78; the sheep, which, as is its habit as winter approaches, seeks grass greedily and stuffs itself with forage79 before the pastures are seared by frost. And the flocks were watched by dogs, called “canes” from the verb “canor” because of their barking. The perfect animal among animals, with superior gifts of perception, the dog recognizes its master and is trained to hunt wild ani?mals in the forests, to guard flocks against wolves; it protects the master’s house and his children, and some?times in its office of defense80 it is killed. King Garamant, who had been taken away to prison by his enemies, was brought back to his homeland by a pack of two hun?dred dogs who made their way past the enemy troops; the dog of, Jason Licius, after its master’s death, persisted in refusing food until it died of starvation; and the dog of King Lysimachus threw himself on his master’s fu?neral pyre, to die with him. The dog has the power to heal wounds by licking them with his tongue, and the tongue of his puppies can heal intestinal81 lesions. By nature he is accustomed to making second use of the same food, after vomiting83 it. His sobriety is the symbol of perfection of spirit, as the thaumaturgical power of his tongue is the symbol of the purification of sins through confession and penance84. But the dog’s returning to his vomit82 is also a sign that, after confession, we return to the same sins as before, and this moral was very useful to me that morning to admonish85 my heart, as I admired the wonders of nature.
Meanwhile, my steps were taking me to the oxen’s stable, where they were coming out in great number, led by their drovers. They immediately appeared to me as they were and are, symbols of friendship and goodness, because every ox at his work turns to seek his compan?ion at the plow86; if by chance the partner is absent at that moment, the ox calls him with affectionate lowing. Oxen learn obediently to go back by, themselves to the barn when it rains, and when they take refuge at the manger, they constantly stretch their necks to look out and see whether the bad weather has stopped, because they are eager to resume work. With the oxen at that moment also came from the barn the calves87, whose name, “vituli,” derives from “viriditas,” or from “virgo,” because at that age they are still fresh, young, and chaste88, and I had done wrong and was still wrong, I said to myself, to see in their graceful89 movements an image of the girl who was not chaste. I thought of these things, again at peace with the world and with myself, observ?ing the merry toil90 of that morning hour. And I thought no more of the girl, or, rather, I made an effort to transform the ardor71 I felt for her into a sense of inner happiness and devout91 peace.
I said to myself that the world was good and admirable. That the goodness of God is made manifest also in the most horrid92 beasts, as Honorius Augustoduniensis explains. It is true, there are serpents so huge that they devour93 stags and swim across the ocean, there is the bestia cenocroca with an ass’s body, the horns of an ibex, the chest and maw of a lion, a horse’s hoofs94 but cloven like an ox’s, a slit95 from the mouth that reaches the ears, an almost human voice, and in the place of teeth a single, solid bone. And there is the manticore, with a man’s face, triple set of teeth, lion’s body, scorpion’s tail, glaucous eyes the color of blood, and a voice like the hissing96 of snakes, greedy for human flesh. And there are monsters with eight toes, wolfs muzzle97, hooked talons98, sheep’s fleece, and dog’s back, who in old age turn black instead of white, and who outlive us by many years. And there are creatures with eyes on their shoul?ders and two holes in the chest instead of nostrils99, because they lack a head, and others that dwell along the river Ganges who live only on the odor of a certain apple, and when they go away from it they die. But even all these foul70 beasts sing in their variety the praises of the Creator and His wisdom, as do the dog and the ox, the sheep and the lamb and the lynx. How great, I said to myself then, repeating the words of Vincent Belovacensis, the humblest beauty of this world, and how pleasing to the eye of reason the consideration of not only the modes and numbers and orders of things, so decorously established for the whole universe, but also the cycle of times that constantly unravel101 through successions and lapses102, marked by the death of what has been born. I confess that, sinner as I am, my soul only for a little while still prisoner of the flesh, I was moved then by spiritual sweetness toward the Creator and the rule of this world, and with joyous103 veneration104 I admired the greatness and the stability of creation.
?
I was in this good frame of mind when my master came upon me. Drawn105 by my feet and without realizing it, I had almost circled the abbey, and found myself back where we had parted two hours before. There was William, and what he told me jolted106 me from my thoughts and directed my mind again to the obscure mysteries of the abbey.
William seemed well pleased. In his hand he had Venantius’s parchment, which he had finally deciphered. We went to his cell, far from indiscreet ears, and he translated for me what he had read. After the sentence in zodiacal alphabet (Secretum finis Africae manus supra idolum primum et septimum de quatuor), this is what the Greek text said:
The terrible poison that gives purification ...
The best weapon for destroying the enemy ...
Use humble100 persons, base and ugly, take pleasure from their defect. ... They must not die. ... Not in the houses of the noble and the powerful but from the peasants’ villages, after abundant meal and libations ... Squat107 bodies, deformed108 faces.
They rape109 virgins110 and lie with whores, not evil, without fear.
A different truth, a different image of the truth ...
The venerable figs111.
The shameless stone rolls over the plain. ... Before the eyes.
Deceit is necessary and to surprise in deceit, to say the opposite of what is believed, to say one thing and mean another.
To them the cicadas will sing, from the ground.
That was all. In my opinion too little, almost nothing. The words seemed the ravings of a madman, and I said as much to William.
“Perhaps. And it surely seems even madder thanks to my translation. My knowledge of Greek is rather scanty112. And yet, even if we assume that Venantius was mad or that the author of the book was mad, this would not tell us why so many people, not all of them mad, went to great trouble, first to hide the book and then to recover it. ...”
“But do the things written here come from the mysterious book?”
“They are unquestionably things written by Venantius. You can see for yourself: this is not an ancient parchment. And these must be notes taken down while he was reading the book; otherwise Venantius would not have written in Greek. He has certainly copied, condensing them, some sentences he found in the book stolen from the finis Africae. He carried it to the scriptorium and began to read it, noting down what seemed to him noteworthy. Then something happened. Either he felt ill, or he heard someone coming up. So he put the book, with his notes, under his desk, probably planning to pick it up again the next evening.. In any case, this page is our only possible starting point in re-creating the nature of the mysterious book, and it’s only from the nature of that book that we will be able to infer the nature of the murderer. For in every crime committed to possess an object, the nature of the object should give us an idea, however faint, of the nature of the assassin. If someone kills for a handful of gold, he will be a greedy person; if for a book, he will be anxious to keep for himself the secrets of that book. So we must find out what is said in the book we do not have.”
“And from these few lines will you be able to under?stand what that book is?”
“Dear Adso, these seem like the words of a holy text, whose meaning goes beyond the letter. Reading them this morning, after we had spoken with the cellarer, I was struck by the fact that here, too, there are refer?ences to the simple folk and to peasants as bearers of a truth different from that of the wise. The cellarer hinted that some strange complicity bound him to Malachi. Can Malachi have hidden a dangerous hereti?cal text that Remigio had entrusted113 to him? Then Venantius would have read and annotated114 some mysteri?ous instructions concerning a community of rough and base men in revolt against everything and everybody. But …”
“But?”
“But two facts work against this hypothesis of mine. The first is that Venantius didn’t seem interested in such questions: he was a translator of Greek texts, not a preacher of heresies115. The other is that sentences like the ones about the figs and the stone and the cicadas would not be explained by this first hypothesis. ...”
“Perhaps they are riddles116 with another meaning,” I ventured. “Or do you have another hypothesis?”
“I have, but it is still vague. It seemed to me, as I read this page, that I had read some of these words before, and some phrases that are almost the same, which I have seen elsewhere, return to my mind. It seems to me, indeed, that this page speaks of some?thing there has been talk about during these past days. ... But I cannot recall what. I must think it over. Perhaps I’ll have to read other books.”
“Why? To know what one book says you must read others?”
“At times this can be so. Often books speak of other books. Often a harmless book is like a seed that will blossom into a dangerous book, or it is the other way around: it is the sweet fruit of a bitter stem. In reading Albert, couldn’t I learn what Thomas might have said? Or in reading Thomas, know what Averro?s said?”
“True,” I said, amazed. Until then I had thought each book spoke of the things, human or divine, that lie outside books. Now I realized that not infrequently books speak of books: it is as if they spoke among themselves. In the light of this reflection, the library seemed all the more disturbing to me. It was then the place of a long, centuries-old murmuring, an imperceptible dialogue between one parchment and another, a living thing, a receptacle of powers not to be ruled by a human mind, a treasure of secrets emanated117 by many minds, surviving the death of those who had produced them or had been their conveyors.
“But then,” I said, “what is the use of hiding books, if from the books not hidden you can arrive at the concealed118 ones?”
“Over the centuries it is no use at all. In a space of years or days it has some use. You see, in fact, how bewildered we are.”
“And is a library, then, an instrument not for distrib?uting the truth but for delaying its appearance?” I asked, dumbfounded.
“Not always and not necessarily. In this case it is.”
收听单词发音 |
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writhe
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| vt.挣扎，痛苦地扭曲；vi.扭曲，翻腾，受苦；n.翻腾，苦恼 | |
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writhes
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| （因极度痛苦而）扭动或翻滚( writhe的第三人称单数 ) | |
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torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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remorse
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| n.痛恨，悔恨，自责 | |
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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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monk
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| n.和尚，僧侣，修道士 | |
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cleansing
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| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
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confession
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| n.自白，供认，承认 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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tormented
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| 饱受折磨的 | |
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fervor
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| n.热诚；热心；炽热 | |
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repentance
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| n.懊悔 | |
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feverish
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| adj.发烧的，狂热的，兴奋的 | |
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abruptly
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| adv.突然地，出其不意地 | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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shuddered
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| v.战栗( shudder的过去式和过去分词 )；发抖；（机器、车辆等）突然震动；颤动 | |
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dispel
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| vt.驱走，驱散，消除 | |
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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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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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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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deluding
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| v.欺骗，哄骗( delude的现在分词 ) | |
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fleeting
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| adj.短暂的，飞逝的 | |
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perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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throbbed
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| 抽痛( throb的过去式和过去分词 )； （心脏、脉搏等）跳动 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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impudent
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| adj.鲁莽的，卑鄙的，厚颜无耻的 | |
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barter
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| n.物物交换，以货易货，实物交易 | |
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bartered
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| v.作物物交换，以货换货( barter的过去式和过去分词 ) | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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snares
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| n.陷阱( snare的名词复数 )；圈套；诱人遭受失败（丢脸、损失等）的东西；诱惑物v.用罗网捕捉，诱陷，陷害( snare的第三人称单数 ) | |
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culpably
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| adv.该罚地，可恶地 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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38
attenuate
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| v.使变小，使减弱 | |
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39
bleating
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| v.（羊，小牛）叫( bleat的现在分词 )；哭诉；发出羊叫似的声音；轻声诉说 | |
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40
erratic
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| adj.古怪的，反复无常的，不稳定的 | |
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41
savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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42
eternity
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| n.不朽，来世；永恒，无穷 | |
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43
gloss
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| n.光泽，光滑；虚饰；注释；vt.加光泽于；掩饰 | |
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44
aromatic
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| adj.芳香的，有香味的 | |
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45
formulate
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| v.用公式表示；规划；设计；系统地阐述 | |
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46
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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47
psalm
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| n.赞美诗，圣诗 | |
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48
intoxicated
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| 喝醉的，极其兴奋的 | |
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49
syllogism
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| n.演绎法，三段论法 | |
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50
isolated
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| adj.与世隔绝的 | |
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51
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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52
deception
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| n.欺骗，欺诈；骗局，诡计 | |
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53
deceptions
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| 欺骗( deception的名词复数 )； 骗术，诡计 | |
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54
novice
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| adj.新手的，生手的 | |
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55
succor
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| n.援助，帮助；v.给予帮助 | |
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56
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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57
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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58
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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59
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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60
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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61
illicit
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| adj.非法的，禁止的，不正当的 | |
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62
precisely
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| adv.恰好，正好，精确地，细致地 | |
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entities
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| 实体对像； 实体，独立存在体，实际存在物( entity的名词复数 ) | |
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64
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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65
serene
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| adj. 安详的，宁静的，平静的 | |
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66
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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67
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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68
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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envious
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| adj.嫉妒的，羡慕的 | |
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70
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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71
ardor
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| n.热情，狂热 | |
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72
evading
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| 逃避( evade的现在分词 )； 避开； 回避； 想不出 | |
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73
succumbing
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的现在分词 )； 屈从； 被压垮； 死 | |
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74
elude
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| v.躲避，困惑 | |
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75
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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76
millet
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| n.小米，谷子 | |
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77
joyfully
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| adv. 喜悦地, 高兴地 | |
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78
rites
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| 仪式，典礼( rite的名词复数 ) | |
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79
forage
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| n.(牛马的)饲料，粮草；v.搜寻，翻寻 | |
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defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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intestinal
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| adj.肠的；肠壁；肠道细菌 | |
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82
vomit
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| v.呕吐，作呕；n.呕吐物，吐出物 | |
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83
vomiting
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| 吐 | |
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84
penance
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| n.（赎罪的）惩罪 | |
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85
admonish
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| v.训戒；警告；劝告 | |
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86
plow
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| n.犁，耕地，犁过的地；v.犁，费力地前进[英]plough | |
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calves
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| n.(calf的复数)笨拙的男子，腓；腿肚子( calf的名词复数 )；牛犊；腓；小腿肚v.生小牛( calve的第三人称单数 )；（冰川）崩解；生（小牛等），产（犊）；使（冰川）崩解 | |
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88
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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90
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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91
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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92
horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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93
devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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94
hoofs
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| n.（兽的）蹄，马蹄( hoof的名词复数 )v.（兽的）蹄，马蹄( hoof的第三人称单数 ) | |
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95
slit
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| n.狭长的切口；裂缝；vt.切开，撕裂 | |
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96
hissing
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| n. 发嘶嘶声, 蔑视 动词hiss的现在分词形式 | |
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97
muzzle
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| n.鼻口部；口套；枪(炮)口；vt.使缄默 | |
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98
talons
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| n.（尤指猛禽的）爪( talon的名词复数 )；（如爪般的）手指；爪状物；锁簧尖状突出部 | |
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99
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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100
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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101
unravel
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| v.弄清楚（秘密）；拆开，解开，松开 | |
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102
lapses
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| n.失误，过失( lapse的名词复数 )；小毛病；行为失检；偏离正道v.退步( lapse的第三人称单数 )；陷入；倒退；丧失 | |
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103
joyous
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| adj.充满快乐的；令人高兴的 | |
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104
veneration
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| n.尊敬，崇拜 | |
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105
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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106
jolted
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| （使）摇动， （使）震惊( jolt的过去式和过去分词 ) | |
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107
squat
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| v.蹲坐，蹲下；n.蹲下；adj.矮胖的，粗矮的 | |
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108
deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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109
rape
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| n.抢夺，掠夺，强奸；vt.掠夺，抢夺，强奸 | |
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110
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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111
figs
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| figures 数字，图形，外形 | |
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112
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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113
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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114
annotated
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| v.注解，注释( annotate的过去式和过去分词 ) | |
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115
heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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116
riddles
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| n.谜（语）( riddle的名词复数 )；猜不透的难题，难解之谜 | |
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117
emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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118
concealed
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| a.隐藏的，隐蔽的 | |
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