"The priests of Hanuman," Cadman whispered.
Skag enquired3. He had a new and enlarged place in his mind for everything about these men. Cadman explained that these priests serve the monkey people: to this purpose they are a separate priesthood. Abandoning possessions and loves and hates of their kind, they live lives of austerity, mingling4 with the monkey people in their own jungles; eating, drinking with them; sleeping near; playing and mourning with them—in every possible way giving expression to good-will. All this they do very seriously, very earnestly, with reverence5 mingled6 with pity.
"The masses here think these men worship the monkeys," Cadman added. "It's not true. Most Europeans dismiss them as fanatics—equally absurd. I've been out with them."
Skag had actually seen the faces of the two men just passed. The impression had not left his mind. They were dark clean faces, grooved7 by much patient endurance, strong with self-mastery and those fainter lines that have light in them and only come from years of service for others.
Cadman certainly had no scorn for these men. He had passed days and nights with their kind in one of the down-country districts. His tone was slow and gentle when he spoke8 of that period. It wasn't that Cadman actually spoke words of pathos9 and endearment10. Indeed, he might have said more, except that two white men are cruelly repressed from each other in fear of being sentimental11. They are almost as willing to show fear as an emotion of delicacy12 or tenderness.
"The more you know, the more you appreciate these forest men," Cadman capitulated and laughed softly at the sudden interest in Skag's face as he added: "I understand, my son. You want to go into the jungle with these masters of the monkey craft. You want to read their lives—far in, deep in yonder. Maybe they'll let you. They were singularly good to me. . . . It may be they will see that thing in your face which knocks upon their souls."
"What is that?"
Cadman laughed again.
"In the West they know little of these things; but the fact is, it's quite as you've been taught: the more a man overcomes himself, the more powers he puts on for outside work. And when a man is in charge of himself all through, he has a look in his eye that commands—yes, even finds fellowship with the priests of Hanuman."
"Would these priests see such a look?"
"Of course!"
"But why?"
"Because they have it themselves. It's evident as sun-tan, to the seers, who are what they are because they rule themselves. Your old Alec Binz had it right. You handle wild animals in cages or afield just in proportion as you handle yourself. Those who command themselves see self-command when it lives in the eye of another. . . . They called me—those priests did—years ago. I almost wanted to live with them for a while; but it was too hard."
"How was that?"
"They said I must forsake13 all other things in life to serve the monkey people—that I must stay years with them, winning their faith, before I would be of value—that all life in the world must be forgotten."
Cadman laughed wistfully. "I wasn't big enough," he added, "or mad enough, as you like. Perhaps they'll know you at once, or it might take labour and patience to convince them you have not an unkind thought toward any of their monkey friends and no scorn of them because they serve in such service."
The out and out staring fact of the whole matter, Skag realised, was that these priests believed the monkeys to be a race of men who have been far gone in degeneration. They gave their lives to help the return progress. The order of Hanuman had already endured for many generations. The value of their work was hardly appreciable14 from any standpoint outside; they counted little the years of a man's life; they were trained in patience to a degree hardly conceivable to a Western mind.
". . . Of course they work in the dark," Cadman said. "The natives try to obey in these matters, but do not understand; and one young European with a rifle can undo15 a whole lot of their devoted16 labour among the tree-people. You see, the priests work with care and kindness, following, ministering, accustoming17 the monkeys to them, never betraying them in the slightest—"
Skag nodded, keenly attentive18. He knew well from his experience as a show trainer what it means to get the confidence of the big cats; and how months of careful work could be ruined in a moment by an ignorant hand. Deep, steady, inextinguishable kindness was the thing.
"Yes, to be kind and square," Cadman resumed. "And one of the strangest and most remarkable19 things that ever came to me in the shape of a sentence was from one of these priests. He was an old man, grey pallor stealing in under the weathered brown of his face. He had that look in his eye that has nothing to do with years, but means that a man is so sufficient unto himself that he can forget himself utterly20. . . . He spoke of the condition of the tree-folk, of the incommunicable sorrow of them—as if it were his own destiny. The one sentence of his, hard to forget—in English would be like this:
"'After a man has lived with these monkey people for a long time, and always been kind, one of them may come and stand before him and let tears roll down his hairy face. And this is all the confession21 of sorrow he can make!'"
Skag caught the deep thing that had stirred Cadman. The latter added with a touch of scorn:
"Once I told this thing, as I have told you, to a group of Europeans in a steamer's smoking room. And two of them laughed—thought I was telling a funny story. . . . These priests are apt to be very bitter toward one who wrongs one of their free-friends. They believe that it is a just and good thing to make a man pay with his life, for taking the life of a monkey; because it impedes22 his coming up and embitters23 the others. One way to look at it?"
Skag was in and out of the jungle most of the days after Cadman left for Bombay to sail. Closer and closer he drew to the deep, sweet earthiness and the mysteries carried on outside the ken24 of most men. One dawn, from a distance he watched a sambhur buck25 pause on the brow of a hill. The creature shook his mane and lifted up his nose and sniffed26 the dawn of day.
Skag knew that it was good to him, knew how the sensitive grey nostrils27 quivered wide, drinking deep draughts28 of cool moist air. The grasses were rested; the trees seemed enamoured of the deep shadows of night. The river gurgled musically from the jagged rocks of her mid-current to the overleaning vines and branches of her borders.
This was a side stream of the Nerbudda. Already Skag shared with the natives the attitude of devotion to the great Nerbudda. She was sacred to the people, and to every creature good, for her gift was like the gift of mothers. When all the world was parched29 and full of deep cracks, yawning beneath a heaven white and cloudless, and rain forsook30 the land, and every leaf hung heavy and dust-laden; when heat and thirst and famine all increased, till creatures crept forth31 from their hot lairs32 at evening and moved in company—who had been enemies, but for sore suffering—then would she yield up her pure tides to satisfy their utmost craving33. . . .
Skag lived deep through that morning. The rose and amber34 radiance of dawn fell into all the hearts of all the birds; and wordless songs came pulsing up from roots of growing things. The sambhur lifted high his head again and spread the fan of one ear toward the wind, while one breathed twice. Then there fell a sudden rustling35 on the branches; and swift along the river's brim, the sharp, plaintive36 cry of monkeys, beating down through all the startled stillness with their wailing37 voices. These turned, hurrying away in one direction, with fearless leaps and clinging hands and ceaseless chattering38. Their cries at intervals39, bringing answers, until the air was a-din with monkeys, leaping along the highways of the trees.
Women of the villages, children tending goats, labourers among the driftings of the hills and on the open slopes, holy men and those who toiled40 at any craft—heard the shrill41 calls along the margins42 of the jungle and knew that some evil had fallen on a leader of his kind among the monkey people.
Then Skag saw two priests of Hanuman rising up from the denser43 shadows where the river was lost in the jungle. Quickly girding themselves, they followed the multitudes. Skag did not miss their stern faces, nor the instant pause as they dipped their brown feet with prayers into the river. He dared to follow. The priests turned upon him, silent, frowning; but he was not sent back.
Skag recalled Cadman's words, but also that he was known among the natives as one white man not an animal-killer. His name Son of Power had followed him to Hurda; word about him had travelled with mysterious rapidity. To his amazement44 Skag found that the people of Hurda knew something of the story of the tiger-pit and his part in delivering the Grass Jungle people from the toils45 and tributes of the great snake. . . . He was not sent back.
For a long time, until the forenoon was half spent, the three marched silently. One halted at length to pick up from the leaves a white silk kerchief, bearing in one corner two English letters wrought46 in needle-work. This was lifted by the elder of the priests and folded in the thick windings48 of his loin-cloth. Deeper and deeper into the jungle they travelled, never far from the river.
Suddenly the branches parted, the path ceased; a smooth, perfect carpet of tender, green grass spread out before them and reached and clung to the lip of a deep, clear pool—beaten out through the ages, by the weight of the stream falling on a lower ledge49 of rock from the brow of a massive boulder50. The mighty51 trees of the forest stretched their huge arms over this spot, as if to keep it secret, so that even the fierce sunshine was mellowed52 before it touched the earth.
In the midst of rich grasses, in the shadow of an overleaning rock, a wounded monkey lay stretched upon fresh leaves. The two priests went near him, softly, while the tree-branches filled in and swayed—under weight of monkeys finding places. Here and there a local chattering broke the stillness for a moment, where some dry branch snapped, refusing to bear its burden.
For minutes the two hesitated, considering the wounded one; then the elder priest drew out the kerchief. Skag did not understand all the words spoken, but he made out that this kerchief was a token that should find the hand that caused the wound "and seal it unto torment53." The second priest's lips moved, repeating the same covenant54. The elder then turned back toward the city, signifying that Skag might follow.
After they had walked some time, the old priest halted and drew forth the kerchief again. He examined the monogram55 woven with a fine needle into the corner. To him the shape of the first English letter was like a ploughshare, and the second was like the form in which certain large birds fly in company over the heights of the hill country. The priest looked long, then hid the kerchief once more, and they hurried on.
Near the unwalled city, the priest sat down before the pandit, Ratna Ram56, whose seat was under the kadamba tree by the temple of Maha Dev. Ratna Ram was learned in the signs of different languages and could write them with a reed, so that those who had knowledge could decipher his writing, even after many days and at a great distance: Ratna Ram, to whom the gods had given that greatest of all kinds of wisdom, whereby he could hold secretly any knowledge and not speak of it till the thing should be accomplished57. (The pandit was well known to Skag who studied Hindi before him for an hour or more, on certain days.)
Taking the reed from Ratna Ram, the old priest carefully reproduced the letters he had memorised—A. V.—explained that he had found a kerchief, doubtless fallen from some foreigner as he walked in the jungle. . . . Did the pandit know the man whose name was written so? . . . Now the priest spoke rapidly in his own tongue, repeating the covenant Skag had heard him pronounce in the monkey glen.
For a while Ratna Ram sat silent. The priest waited patiently, knowing that the pandit's wisdom was working in him and that he was considering the matter.
Then Ratna Ram spoke to the priest:
"Oh, Covenanted58, you are learned in many things and I am ignorant. But knowledge of some things has pierced to my understanding like a sharp sword. Consider, oh, Covenanted, Indian Government, who is lord over all this land, over the Mussulman and over us also, over our lands and over all our possessions, in whose hand is the protection of our lives and the safety of our cattle. The foreigner has no honour to the life of any creature of the jungle, neither in his heart, nor in his understanding, nor in his laws. But know this and understand it; to Government the life of one human is heavier to hold in the hand than all the lives of all the tribes of the people of Hanuman. This is a good and wise thing to remember at this time, for there is no safe place to hide from Government in all this land; no, not even in the rocks, if he be searching for those who have taken one of his lives; and there is no force to bring before him to meet his force; and there is no holding the life from him, that he will take in punishment; and if many lives have taken his one life, he will have them all. Consider these sayings."
When Ratna Ram had ceased speaking, the priest sat without answering for a short space; then he inquired:
"Has Government force enough to put between, that we should not accomplish to take the slayer59 alive?"
"No. His armies are not here; but it would not be many days before they would reach this place."
"Not before our purpose could be fulfilled?"
"It may be, not before. But soon after."
"That is well. We fear not death. Shall we not surely die? What matters it? Our covenant stands."
Ratna Ram begged the priest to rest a little under the kadamba tree. Rising up, he gathered his utensils60 of writing and put them in a cotton-bag; and with a glance at Skag to follow, left the place walking toward the city. Skag knew by this time, that his teacher, the pandit, considered the matter of serious import. They reached the verandah steps of an English bungalow61 and Skag would have retired62, but Ratna Ram would not hear, wishing him to keep a record of this affair.
"The priest of Hanuman trusts you," he said, "and my righteousness to him, as well as to Government, must have witness."
He knocked. A girl came to the door. All life was changed for Skag. . . . The girl, seeing the shadowed face of the pandit, inquired if he sorrowed with any sorrow.
"Only the sorrow that over-shadows thy house, Gul Moti-ji."
Ratna Ram explained that he had come in warning, but also in equal service for the priests of Hanuman who wanted the life of her cousin—A. V.—the young stranger from England. The fact that the young man was away from Hurda this day was well for him, because he had shot and wounded a great monkey, the king of his people.
In the next few minutes Skag missed nothing, though his surface faculties63 were merely winding47 spools64, compared to the activity of a great machine within. He grasped that A. V. stood for Alfred Vernon, the girl's cousin, a young man recently from England. . . . Yes, A. V. had occasionally gone into the jungle with a light rifle. Sometimes he had brought in a wild duck, or a grey marhatta hare; once a black-horned gazelle, but usually a parrot, a peacock or a jay. . . . Yes, sometimes he had been gone for hours. . . . Yes, she had told him about the evil and also the danger of shooting monkeys.
Skag now recalled the young man with the rifle—a well-fed, well-groomed, well-educated young Englishman, thoroughly65 qualified66 sometime, to make a successful civil engineer and a career and fortune for himself in India.
The girl apparently67 had not seen Skag so far. The pandit had called her Gul Moti-ji. So this was the Rose Pearl—the unattainable! . . . And now the pandit informed her that though the cousin might be scornful, it would only be because he was foolish with the foolishness of the ignorant.
"But I am not scornful. I understand—" the girl said. "I am only considering swiftly what can be done."
"They are waiting the death of the great monkey—"
The girl's eyes were filled with shadows and great energies also.
"If his life could be saved?"
"Then his life could be saved, Gul Moti-ji," the pandit replied briefly68, but Skag knew he meant the life of the cousin.
"Is it far?"
"Yes, two hours' walk."
Someone within the door of the bungalow now spoke, saying: "Carlin, dear, I may be a bit late—you must not be troubled about me."
The girl answered the voice within. . . . So her name was also Carlin. She had many names surely, but Skag liked this last one best. She turned to the pandit now, speaking slowly:
"Did one of the priests of Hanuman come to you with this story—just now?"
"Yes, Gul Moti-ji."
"Is he waiting?"
"Yes."
"Will he take me—to the place of the wounded one?"
The pandit considered. Skag felt very sure that the priest would do this.
"I will ask him. I can do no more. If the monkey still lives—your cousin's only hope will be in your healing power, Hakima."
"Wait—I will go with you, now."
Skag released his breath deeply when she had re-entered. Apparently she had not seen him so far.
The old priest arose as the three approached the kadamba tree.
"Peace, Brother," the girl said to him.
"Unto thee also, peace," he replied.
Skag marvelled69 at the inflections of her voice—low trailing words that awoke at intervals into short staccato utterances70. It was all awake and alive with feeling. She did not ignore a fact the English often miss, that there are certain unwritten laws of these elder people which are as potent71 and unswerving as any mind-polished tablets that have come down to England from Greece and Rome.
It was an hour of marvelling72 to Skag. He saw something that he had not seen so far in India. To her face the darker Indian blood was but a redolence. Doubtless it was because of this—some ancient wonder and depth of lineage—that Skag had looked twice. He had never looked upon a woman this way before. No array of terms can convey the innocence73 of his concept. . . . She was tall for a girl—almost eye to eye with him.
He didn't quite follow her words of Hindi, but his mind was running deep and true to hers, in meanings. She told the priest that she had come to save her cousin, who never could be made to understand what he had done, even though he lost his life in forfeit74. She said the monkey people would be devastated75, if he paid his life; that the priests of Hanuman would be driven deeper and deeper into the jungles; that her heart was with them in soundness of understanding, for she was of India who hears and understands. She held up a little basket saying she had brought bandages, stimulants76, nourishments78, and had come asking permission to go with the priests now, to the wounded one, to care for him with her own strength. . . .
Skag saw that her scorn for the ignorance that had caused the wound was a true thing; that she felt something of the mystery of pity for the monkey people; that she could be very terrible in her rage if she let it loose, but that she loved this stupid cousin also. All Skag's faculties were playing at once, for he perceived at the same time this girl would see many things of life in terms of humour and it would be good to travel the roads with her because of this. . . . Apparently she had not seen him, Sanford Hantee, to this moment.
The priest weighed her words and spoke coldly, saying that his order did not consider consequences to men, when they took life. A monkey king had been shot. The wound was eating him to death. It was unwritten law which may never be broken, for the life of one who kills a monkey to be taken by the priests of Hanuman. Up through the ages this law had not served to destroy the monkey people, but to protect them.
The girl said gently: "Let me go to him. Do you not see that I am indeed of this land, with its blood in my veins80?"
Ratna Ram had taken his seat once more under the kadamba tree. It was early afternoon and the three were travelling through the jungle. The girl Carlin was always looking ahead—one thing only upon her mind—time and distance and words, as clearly obstructions81 to her, as the occasional branches across the path. Once when Skag fixed82 a big stone for her to pass dry across a shallow ford79, she turned to thank him, but her eyes did not actually fill with any image of himself. He missed nothing—neither the standpoint of the priest, nor of the English, nor the vantage of this girl who stood between.
It was a queer breathless day for him, altogether to his liking83, but more intense than he understood. The girl's lithe84 power, the tirelessness of her stride, the quick grace, low voice and steady-shaded eyes full of, full of—
Skag hadn't the word at hand. Cadman Sahib would know. . . . That look of the eyes seldom went with young faces, Skag reflected; in fact, he had only found it before in old mothers and old nurses and old physicians. Certainly it had to do with forgetting oneself in service. . . .
The priest began to talk or chant as he strode along. It was neither speech nor song. It did not bring the younger two closer together, though they saw that monkeys were following, up in their tree-lanes. At times when Skag dropped behind, he wondered why the girl did not see the things that delighted him—a sparkling pool, the gleam of damp rocks, the velvet85 moss86 with restless etchings of sunbeam. Yet he knew that it was only to-day she looked past these things; that these really were her things; that she belonged to the jungle, not to the house. . . . She must greatly love this stupid cousin. . . . Skag never tired watching the firm light tread of her—like the step of one who starts out to win a race. . . . There was jubilant music of a waterfall—the priest reverently87 stopped his chanting.
Then they came to the great rock and the second priest arose, his eye glancing past Skag and Carlin to the eye of his fellow of the order of Hanuman.
"Is he—?" Carlin began.
The priest who had brought them answered, though there had been no words:
"No, the king yet lives."
Under the shadow of the overleaning rock, stretched on fresh wet leaves, the monkey king was lying. His eyes were bright, but the haze89 of fever was over them; thin grey lips parted and parched; a strained look about the mouth. He breathed in quick, panting breaths—too far gone to be afraid, as Carlin leaned over; but there was a forward movement in the over-hanging branches, a swift breathless shifting of the monkeys.
She opened the little basket. Skag watched her face as she first laid her hand on the monkey's head. He saw the thrill of horror and understood it well, for this was alien flesh her hand touched—not like the flesh of horse or dog or cow which is all animal. She struggled with a second revulsion, but put it away. She found the wound in the shoulder and asked for hot water, which a priest quickly prepared and brought in an earthen jar. She bathed the wound, and put some liquid on his dry lips. The tree man was too full of alien suffering to be cognisant, as yet; but the great test was now, when under her hands appeared a little instrument of jointed90 steel. . . . She was talking to him softly as to a sick child. He drew a quick breath—his eyes wide as a low cry came from him, and the whole forest seemed to quiver with a suffocating91 interest, monkeys ever pressing nearer. Skag saw one little brown hand stretch (twisting as if to bury its thumb) and lay hold of Carlin's dress. . . . Then he sighed, like a whip of air when a spring is released and Skag saw the bullet in the instrument.
It was held before him. She dropped it into Skag's hand thinking it was the priest's. . . . Then she dressed the wound, giving medicine and nourishment77 until the tree king slept.
The afternoon was spent.
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disconsolate
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| adj.忧郁的，不快的 | |
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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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enquired
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| 打听( enquire的过去式和过去分词 )； 询问； 问问题； 查问 | |
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mingling
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| adj.混合的 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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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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grooved
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| v.沟( groove的过去式和过去分词 )；槽；老一套；（某种）音乐节奏 | |
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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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pathos
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| n.哀婉，悲怆 | |
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endearment
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| n.表示亲爱的行为 | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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appreciable
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| adj.明显的，可见的，可估量的，可觉察的 | |
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undo
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| vt.解开，松开；取消，撤销 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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accustoming
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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utterly
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confession
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| n.自白，供认，承认 | |
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impedes
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| 阻碍，妨碍，阻止( impede的第三人称单数 ) | |
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embitters
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| v.使怨恨，激怒( embitter的第三人称单数 ) | |
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ken
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| n.视野，知识领域 | |
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buck
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| n.雄鹿，雄兔；v.马离地跳跃 | |
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sniffed
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| v.以鼻吸气，嗅，闻( sniff的过去式和过去分词 )；抽鼻子（尤指哭泣、患感冒等时出声地用鼻子吸气）；抱怨，不以为然地说 | |
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nostrils
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| 鼻孔( nostril的名词复数 ) | |
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draughts
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| n. <英>国际跳棋 | |
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parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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forsook
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forth
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lairs
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| n.（野兽的）巢穴，窝( lair的名词复数 )；（人的）藏身处 | |
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craving
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| n.渴望,热望 | |
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amber
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| n.琥珀；琥珀色；adj.琥珀制的 | |
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rustling
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| n. 瑟瑟声，沙沙声 adj. 发沙沙声的 | |
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plaintive
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| adj.可怜的，伤心的 | |
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wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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chattering
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| n. （机器振动发出的）咔嗒声，(鸟等)鸣，啁啾 adj. 喋喋不休的，啾啾声的 动词chatter的现在分词形式 | |
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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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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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shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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margins
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| 边( margin的名词复数 )； 利润； 页边空白； 差数 | |
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denser
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| adj. 不易看透的, 密集的, 浓厚的, 愚钝的 | |
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amazement
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| n.惊奇，惊讶 | |
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toils
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| 网 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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winding
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| n.绕，缠，绕组，线圈 | |
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windings
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| （道路、河流等）蜿蜒的，弯曲的( winding的名词复数 )； 缠绕( wind的现在分词 )； 卷绕； 转动（把手） | |
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ledge
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| n.壁架，架状突出物；岩架，岩礁 | |
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boulder
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| n.巨砾；卵石，圆石 | |
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mighty
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| adj.强有力的；巨大的 | |
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mellowed
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| （使）成熟( mellow的过去式和过去分词 )； 使色彩更加柔和，使酒更加醇香 | |
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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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monogram
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| n.字母组合 | |
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ram
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| (random access memory)随机存取存储器 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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covenanted
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| v.立约，立誓( covenant的过去分词 ) | |
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slayer
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| n. 杀人者，凶手 | |
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utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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bungalow
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| n.平房，周围有阳台的木造小平房 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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spools
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| n.（绕线、铁线、照相软片等的）管( spool的名词复数 )；络纱；纺纱机；绕圈轴工人v.把…绕到线轴上（或从线轴上绕下来）( spool的第三人称单数 )；假脱机（输出或输入） | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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briefly
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| adv.简单地，简短地 | |
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marvelled
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| v.惊奇，对…感到惊奇( marvel的过去式和过去分词 ) | |
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utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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marvelling
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| v.惊奇，对…感到惊奇( marvel的现在分词 ) | |
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innocence
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| n.无罪；天真；无害 | |
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forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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devastated
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| v.彻底破坏( devastate的过去式和过去分词)；摧毁；毁灭；在感情上（精神上、财务上等）压垮adj.毁坏的；极为震惊的 | |
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stimulants
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| n.兴奋剂( stimulant的名词复数 )；含兴奋剂的饮料；刺激物；激励物 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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nourishments
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| 食物，滋养品( nourishment的名词复数 ) | |
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Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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obstructions
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| n.障碍物( obstruction的名词复数 )；阻碍物；阻碍；阻挠 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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liking
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| n.爱好；嗜好；喜欢 | |
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84
lithe
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| adj.(指人、身体)柔软的，易弯的 | |
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85
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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86
moss
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| n.苔，藓，地衣 | |
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87
reverently
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| adv.虔诚地 | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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89
haze
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| n.霾，烟雾；懵懂，迷糊；vi.(over)变模糊 | |
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90
jointed
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| 有接缝的 | |
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suffocating
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| a.使人窒息的 | |
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