NOTHING more strongly arouses our disgust than cannibalism1, nothing so surely unmortars a society; nothing, we might plausibly2 argue, will so harden and degrade the minds of those that practise it. And yet we ourselves make much the same appearance in the eyes of the Buddhist3 and the vegetarian4. We consume the carcasses of creatures of like appetites, passions, and organs with ourselves; we feed on babes, though not our own; and the slaughter-house resounds5 daily with screams of pain and fear. We distinguish, indeed; but the unwillingness6 of many nations to eat the dog, an animal with whom we live on terms of the next intimacy7, shows how precariously8 the distinction is grounded. The pig is the main element of animal food among the islands; and I had many occasions, my mind being quickened by my cannibal surroundings, to observe his character and the manner of his death. Many islanders live with their pigs as we do with our dogs; both crowd around the hearth9 with equal freedom; and the island pig is a fellow of activity, enterprise, and sense. He husks his own cocoa-nuts, and (I am told) rolls them into the sun to burst; he is the terror of the shepherd. Mrs. Stevenson, senior, has seen one fleeing to the woods with a lamb in his mouth; and I saw another come rapidly (and erroneously) to the conclusion that the CASCO was going down, and swim through the flush water to the rail in search of an escape. It was told us in childhood that pigs cannot swim; I have known one to leap overboard, swim five hundred yards to shore, and return to the house of his original owner. I was once, at Tautira, a pig — master on a considerable scale; at first, in my pen, the utmost good feeling prevailed; a little sow with a belly-ache came and appealed to us for help in the manner of a child; and there was one shapely black boar, whom we called Catholicus, for he was a particular present from the Catholics of the village, and who early displayed the marks of courage and friendliness10; no other animal, whether dog or pig, was suffered to approach him at his food, and for human beings he showed a full measure of that toadying11 fondness so common in the lower animals, and possibly their chief title to the name. One day, on visiting my piggery, I was amazed to see Catholicus draw back from my approach with cries of terror; and if I was amazed at the change, I was truly embarrassed when I learnt its reason. One of the pigs had been that morning killed; Catholicus had seen the murder, he had discovered he was dwelling12 in the shambles13, and from that time his confidence and his delight in life were ended. We still reserved him a long while, but he could not endure the sight of any two-legged creature, nor could we, under the circumstances, encounter his eye without confusion. I have assisted besides, by the ear, at the act of butchery itself; the victim’s cries of pain I think I could have borne, but the execution was mismanaged, and his expression of terror was contagious14: that small heart moved to the same tune15 with ours. Upon such ‘dread foundations’ the life of the European reposes16, and yet the European is among the less cruel of races. The paraphernalia17 of murder, the preparatory brutalities of his existence, are all hid away; an extreme sensibility reigns18 upon the surface; and ladies will faint at the recital19 of one tithe20 of what they daily expect of their butchers. Some will be even crying out upon me in their hearts for the coarseness of this paragraph. And so with the island cannibals. They were not cruel; apart from this custom, they are a race of the most kindly21; rightly speaking, to cut a man’s flesh after he is dead is far less hateful than to oppress him whilst he lives; and even the victims of their appetite were gently used in life and suddenly and painlessly despatched at last. In island circles of refinement22 it was doubtless thought bad taste to expatiate23 on what was ugly in the practice.
Cannibalism is traced from end to end of the Pacific, from the Marquesas to New Guinea, from New Zealand to Hawaii, here in the lively haunt of its exercise, there by scanty24 but significant survivals. Hawaii is the most doubtful. We find cannibalism chronicled in Hawaii, only in the history of a single war, where it seems to have been thought exception, as in the case of mountain outlaws25, such as fell by the hand of Theseus. In Tahiti, a single circumstance survived, but that appears conclusive26. In historic times, when human oblation27 was made in the marae, the eyes of the victim were formally offered to the chief: a delicacy28 to the leading guest. All Melanesia appears tainted29. In Micronesia, in the Marshalls, with which my acquaintance is no more than that of a tourist, I could find no trace at all; and even in the Gilbert zone I long looked and asked in vain. I was told tales indeed of men who had been eaten in a famine; but these were nothing to my purpose, for the same thing is done under the same stress by all kindreds and generations of men. At last, in some manuscript notes of Dr. Turner’s, which I was allowed to consult at Malua, I came on one damning evidence: on the island of Onoatoa the punishment for theft was to be killed and eaten. How shall we account for the universality of the practice over so vast an area, among people of such varying civilisation30, and, with whatever intermixture, of such different blood? What circumstance is common to them all, but that they lived on islands destitute31, or very nearly so, of animal food? I can never find it in my appetite that man was meant to live on vegetables only. When our stores ran low among the islands, I grew to weary for the recurrent day when economy allowed us to open another tin of miserable32 mutton. And in at least one ocean language, a particular word denotes that a man is ‘hungry for fish,’ having reached that stage when vegetables can no longer satisfy, and his soul, like those of the Hebrews in the desert, begins to lust33 after flesh-pots. Add to this the evidences of over-population and imminent34 famine already adduced, and I think we see some ground of indulgence for the island cannibal.
It is right to look at both sides of any question; but I am far from making the apology of this worse than bestial35 vice36. The higher Polynesian races, such as the Tahitians, Hawaiians, and Samoans, had one and all outgrown37, and some of them had in part forgot, the practice, before Cook or Bougainville had shown a top — sail in their waters. It lingered only in some low islands where life was difficult to maintain, and among inveterate38 savages39 like the New-Zealanders or the Marquesans. The Marquesans intertwined man-eating with the whole texture40 of their lives; long-pig was in a sense their currency and sacrament; it formed the hire of the artist, illustrated41 public events, and was the occasion and attraction of a feast. To-day they are paying the penalty of this bloody42 commixture. The civil power, in its crusade against man — eating, has had to examine one after another all Marquesan arts and pleasures, has found them one after another tainted with a cannibal element, and one after another has placed them on the proscript list. Their art of tattooing44 stood by itself, the execution exquisite45, the designs most beautiful and intricate; nothing more handsomely sets off a handsome man; it may cost some pain in the beginning, but I doubt if it be near so painful in the long-run, and I am sure it is far more becoming than the ignoble46 European practice of tight-lacing among women. And now it has been found needful to forbid the art. Their songs and dances were numerous (and the law has had to abolish them by the dozen). They now face empty-handed the tedium47 of their uneventful days; and who shall pity them? The least rigorous will say that they were justly served.
Death alone could not satisfy Marquesan vengeance48: the flesh must be eaten. The chief who seized Mr. Whalon preferred to eat him; and he thought he had justified49 the wish when he explained it was a vengeance. Two or three years ago, the people of a valley seized and slew50 a wretch51 who had offended them. His offence, it is to be supposed, was dire52; they could not bear to leave their vengeance incomplete, and, under the eyes of the French, they did not dare to hold a public festival. The body was accordingly divided; and every man retired53 to his own house to consummate54 the rite55 in secret, carrying his proportion of the dreadful meat in a Swedish match-box. The barbarous substance of the drama and the European properties employed offer a seizing contrast to the imagination. Yet more striking is another incident of the very year when I was there myself, 1888. In the spring, a man and woman skulked56 about the school-house in Hiva-oa till they found a particular child alone. Him they approached with honeyed words and carneying manners — ‘You are So-and-so, son of So-and-so?’ they asked; and caressed57 and beguiled58 him deeper in the woods. Some instinct woke in the child’s bosom59, or some look betrayed the horrid60 purpose of his deceivers. He sought to break from them; he screamed; and they, casting off the mask, seized him the more strongly and began to run. His cries were heard; his schoolmates, playing not far off, came running to the rescue; and the sinister61 couple fled and vanished in the woods. They were never identified; no prosecution62 followed; but it was currently supposed they had some grudge63 against the boy’s father, and designed to eat him in revenge. All over the islands, as at home among our own ancestors, it will be observed that the avenger64 takes no particular heed65 to strike an individual. A family, a class, a village, a whole valley or island, a whole race of mankind, share equally the guilt66 of any member. So, in the above story, the son was to pay the penalty for his father; so Mr. Whalon, the mate of an American whaler, was to bleed and be eaten for the misdeeds of a Peruvian slaver. I am reminded of an incident in Jaluit in the Marshall group, which was told me by an eye-witness, and which I tell here again for the strangeness of the scene. Two men had awakened67 the animosity of the Jaluit chiefs; and it was their wives who were selected to be punished. A single native served as executioner. Early in the morning, in the face of a large concourse of spectators, he waded68 out upon the reef between his victims. These neither complained nor resisted; accompanied their destroyer patiently; stooped down, when they had waded deep enough, at his command; and he (laying one hand upon the shoulders of each) held them under water till they drowned. Doubtless, although my informant did not tell me so, their families would be lamenting69 aloud upon the beach.
It was from Hatiheu that I paid my first visit to a cannibal high place.
The day was sultry and clouded. Drenching70 tropical showers succeeded bursts of sweltering sunshine. The green pathway of the road wound steeply upward. As we went, our little schoolboy guide a little ahead of us, Father Simeon had his portfolio71 in his hand, and named the trees for me, and read aloud from his notes the abstract of their virtues72. Presently the road, mounting, showed us the vale of Hatiheu, on a larger scale; and the priest, with occasional reference to our guide, pointed73 out the boundaries and told me the names of the larger tribes that lived at perpetual war in the old days: one on the north-east, one along the beach, one behind upon the mountain. With a survivor74 of this latter clan75 Father Simeon had spoken; until the pacification76 he had never been to the sea’s edge, nor, if I remember exactly, eaten of sea-fish. Each in its own district, the septs lived cantoned and beleaguered77. One step without the boundaries was to affront78 death. If famine came, the men must out to the woods to gather chestnuts79 and small fruits; even as to this day, if the parents are backward in their weekly doles80, school must be broken up and the scholars sent foraging81. But in the old days, when there was trouble in one clan, there would be activity in all its neighbours; the woods would be laid full of ambushes82; and he who went after vegetables for himself might remain to be a joint83 for his hereditary84 foes85. Nor was the pointed occasion needful. A dozen different natural signs and social junctures86 called this people to the war-path and the cannibal hunt. Let one of chiefly rank have finished his tattooing, the wife of one be near upon her time, two of the debauching streams have deviated87 nearer on the beach of Hatiheu, a certain bird have been heard to sing, a certain ominous88 formation of cloud observed above the northern sea; and instantly the arms were oiled, and the man-hunters swarmed89 into the wood to lay their fratricidal ambuscades. It appears besides that occasionally, perhaps in famine, the priest would shut himself in his house, where he lay for a stated period like a person dead. When he came forth90 it was to run for three days through the territory of the clan, naked and starving, and to sleep at night alone in the high place. It was now the turn of the others to keep the house, for to encounter the priest upon his rounds was death. On the eve of the fourth day the time of the running was over; the priest returned to his roof, the laymen91 came forth, and in the morning the number of the victims was announced. I have this tale of the priest on one authority — I think a good one, — but I set it down with diffidence. The particulars are so striking that, had they been true, I almost think I must have heard them oftener referred to. Upon one point there seems to be no question: that the feast was sometimes furnished from within the clan. In times of scarcity92, all who were not protected by their family connections — in the Highland93 expression, all the commons of the clan — had cause to tremble. It was vain to resist, it was useless to flee. They were begirt upon all hands by cannibals; and the oven was ready to smoke for them abroad in the country of their foes, or at home in the valley of their fathers.
At a certain corner of the road our scholar-guide struck off to his left into the twilight94 of the forest. We were now on one of the ancient native roads, plunged95 in a high vault96 of wood, and clambering, it seemed, at random97 over boulders98 and dead trees; but the lad wound in and out and up and down without a check, for these paths are to the natives as marked as the king’s highway is to us; insomuch that, in the days of the man-hunt, it was their labour rather to block and deface than to improve them. In the crypt of the wood the air was clammy and hot and cold; overhead, upon the leaves, the tropical rain uproariously poured, but only here and there, as through holes in a leaky roof, a single drop would fall, and make a spot upon my mackintosh. Presently the huge trunk of a banyan99 hove in sight, standing100 upon what seemed the ruins of an ancient fort; and our guide, halting and holding forth his arm, announced that we had reached the PAEPAE TAPU.
PAEPAE signifies a floor or platform such as a native house is built on; and even such a paepae — a paepae hae — may be called a paepae tapu in a lesser101 sense when it is deserted102 and becomes the haunt of spirits; but the public high place, such as I was now treading, was a thing on a great scale. As far as my eyes could pierce through the dark undergrowth, the floor of the forest was all paved. Three tiers of terrace ran on the slope of the hill; in front, a crumbling103 parapet contained the main arena104; and the pavement of that was pierced and parcelled out with several wells and small enclosures. No trace remained of any superstructure, and the scheme of the amphitheatre was difficult to seize. I visited another in Hiva-oa, smaller but more perfect, where it was easy to follow rows of benches, and to distinguish isolated105 seats of honour for eminent106 persons; and where, on the upper platform, a single joist of the temple or dead-house still remained, its uprights richly carved. In the old days the high place was sedulously107 tended. No tree except the sacred banyan was suffered to encroach upon its grades, no dead leaf to rot upon the pavement. The stones were smoothly108 set, and I am told they were kept bright with oil. On all sides the guardians109 lay encamped in their subsidiary huts to watch and cleanse110 it. No other foot of man was suffered to draw near; only the priest, in the days of his running, came there to sleep — perhaps to dream of his ungodly errand; but, in the time of the feast, the clan trooped to the high place in a body, and each had his appointed seat. There were places for the chiefs, the drummers, the dancers, the women, and the priests. The drums — perhaps twenty strong, and some of them twelve feet high — continuously throbbed111 in time. In time the singers kept up their long-drawn, lugubrious112, ululating song; in time, too, the dancers, tricked out in singular finery, stepped, leaped, swayed, and gesticulated — their plumed113 fingers fluttering in the air like butterflies. The sense of time, in all these ocean races, is extremely perfect; and I conceive in such a festival that almost every sound and movement fell in one. So much the more unanimously must have grown the agitation114 of the feasters; so much the more wild must have been the scene to any European who could have beheld115 them there, in the strong sun and the strong shadow of the banyan, rubbed with saffron to throw in a more high relief the arabesque116 of the tattoo43; the women bleached117 by days of confinement118 to a complexion119 almost European; the chiefs crowned with silver plumes120 of old men’s beards and girt with kirtles of the hair of dead women. All manner of island food was meanwhile spread for the women and the commons; and, for those who were privileged to eat of it, there were carried up to the dead-house the baskets of long — pig. It is told that the feasts were long kept up; the people came from them brutishly exhausted121 with debauchery, and the chiefs heavy with their beastly food. There are certain sentiments which we call emphatically human — denying the honour of that name to those who lack them. In such feasts — particularly where the victim has been slain122 at home, and men banqueted on the poor clay of a comrade with whom they had played in infancy123, or a woman whose favours they had shared — the whole body of these sentiments is outraged124. To consider it too closely is to understand, if not to excuse, the fervours of self-righteous old ship-captains, who would man their guns, and open fire in passing, on a cannibal island.
And yet it was strange. There, upon the spot, as I stood under the high, dripping vault of the forest, with the young priest on the one hand, in his kilted gown, and the bright-eyed Marquesan schoolboy on the other, the whole business appeared infinitely125 distant, and fallen in the cold perspective and dry light of history. The bearing of the priest, perhaps, affected126 me. He smiled; he jested with the boy, the heir both of these feasters and their meat; he clapped his hands, and gave me a stave of one of the old, ill-omened choruses. Centuries might have come and gone since this slimy theatre was last in operation; and I beheld the place with no more emotion than I might have felt in visiting Stonehenge. In Hiva-oa, as I began to appreciate that the thing was still living and latent about my footsteps, and that it was still within the bounds of possibility that I might hear the cry of the trapped victim, my historic attitude entirely127 failed, and I was sensible of some repugnance128 for the natives. But here, too, the priests maintained their jocular attitude: rallying the cannibals as upon an eccentricity129 rather absurd than horrible; seeking, I should say, to shame them from the practice by good-natured ridicule130, as we shame a child from stealing sugar. We may here recognise the temperate131 and sagacious mind of Bishop132 Dordillon.
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cannibalism
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| n.同类相食；吃人肉 | |
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plausibly
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| 似真地 | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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vegetarian
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| n.素食者；adj.素食的 | |
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resounds
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| v.（指声音等）回荡于某处( resound的第三人称单数 )；产生回响；（指某处）回荡着声音 | |
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unwillingness
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| n. 不愿意，不情愿 | |
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intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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precariously
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| adv.不安全地；危险地；碰机会地；不稳定地 | |
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hearth
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| n.壁炉炉床，壁炉地面 | |
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friendliness
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| n.友谊，亲切，亲密 | |
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toadying
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| v.拍马，谄媚( toady的现在分词 ) | |
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dwelling
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| n.住宅，住所，寓所 | |
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shambles
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| n.混乱之处；废墟 | |
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contagious
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| adj.传染性的，有感染力的 | |
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tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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reposes
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| v.将（手臂等）靠在某人（某物）上( repose的第三人称单数 ) | |
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paraphernalia
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| n.装备；随身用品 | |
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reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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recital
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| n.朗诵，独奏会，独唱会 | |
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tithe
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| n.十分之一税；v.课什一税，缴什一税 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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expatiate
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| v.细说，详述 | |
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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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outlaws
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| 歹徒，亡命之徒( outlaw的名词复数 )； 逃犯 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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oblation
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| n.圣餐式；祭品 | |
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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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tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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destitute
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| adj.缺乏的；穷困的 | |
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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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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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imminent
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| adj.即将发生的，临近的，逼近的 | |
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bestial
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| adj.残忍的；野蛮的 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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outgrown
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| 长[发展] 得超过（某物）的范围( outgrow的过去分词 )； 长[发展]得不能再要（某物）； 长得比…快； 生长速度超过 | |
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inveterate
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| adj.积习已深的，根深蒂固的 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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tattoo
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| n.纹身，(皮肤上的)刺花纹；vt.刺花纹于 | |
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tattooing
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| n.刺字，文身v.刺青，文身( tattoo的现在分词 )；连续有节奏地敲击；作连续有节奏的敲击 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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tedium
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| n.单调；烦闷 | |
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vengeance
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| n.报复，报仇，复仇 | |
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justified
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| a.正当的，有理的 | |
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slew
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| v.（使）旋转；n.大量，许多 | |
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wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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54
consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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55
rite
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| n.典礼，惯例，习俗 | |
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56
skulked
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| v.潜伏，偷偷摸摸地走动，鬼鬼祟祟地活动( skulk的过去式和过去分词 ) | |
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57
caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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58
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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59
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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60
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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61
sinister
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| adj.不吉利的，凶恶的，左边的 | |
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62
prosecution
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| n.起诉，告发，检举，执行，经营 | |
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63
grudge
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| n.不满，怨恨，妒嫉；vt.勉强给，不情愿做 | |
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64
avenger
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| n. 复仇者 | |
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65
heed
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| v.注意，留意；n.注意，留心 | |
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66
guilt
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| n.犯罪；内疚；过失，罪责 | |
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67
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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68
waded
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| （从水、泥等）蹚，走过，跋( wade的过去式和过去分词 ) | |
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69
lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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70
drenching
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| n.湿透v.使湿透( drench的现在分词 )；在某人（某物）上大量使用（某液体） | |
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71
portfolio
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| n.公事包；文件夹；大臣及部长职位 | |
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72
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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73
pointed
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| adj.尖的，直截了当的 | |
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74
survivor
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| n.生存者，残存者，幸存者 | |
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75
clan
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| n.氏族，部落，宗族，家族，宗派 | |
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76
pacification
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| n. 讲和，绥靖，平定 | |
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77
beleaguered
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| adj.受到围困[围攻]的；包围的v.围攻( beleaguer的过去式和过去分词)；困扰；骚扰 | |
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78
affront
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| n./v.侮辱，触怒 | |
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79
chestnuts
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| n.栗子( chestnut的名词复数 )；栗色；栗树；栗色马 | |
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80
doles
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| 救济物( dole的名词复数 )； 失业救济金 | |
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81
foraging
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| v.搜寻（食物），尤指动物觅（食）( forage的现在分词 )；（尤指用手）搜寻（东西） | |
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82
ambushes
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| n.埋伏( ambush的名词复数 )；伏击；埋伏着的人；设埋伏点v.埋伏( ambush的第三人称单数 )；埋伏着 | |
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83
joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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84
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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85
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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86
junctures
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| n.时刻，关键时刻( juncture的名词复数 )；接合点 | |
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87
deviated
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| v.偏离，越轨( deviate的过去式和过去分词 ) | |
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88
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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89
swarmed
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| 密集( swarm的过去式和过去分词 )； 云集； 成群地移动； 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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90
forth
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| adv.向前；向外，往外 | |
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laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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92
scarcity
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| n.缺乏，不足，萧条 | |
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93
highland
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| n.(pl.)高地，山地 | |
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94
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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95
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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96
vault
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| n.拱形圆顶，地窖，地下室 | |
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97
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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98
boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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99
banyan
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| n.菩提树，榕树 | |
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100
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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101
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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102
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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103
crumbling
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| adj.摇摇欲坠的 | |
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104
arena
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| n.竞技场，运动场所；竞争场所，舞台 | |
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105
isolated
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| adj.与世隔绝的 | |
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106
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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107
sedulously
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| ad.孜孜不倦地 | |
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108
smoothly
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| adv.平滑地，顺利地，流利地，流畅地 | |
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109
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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110
cleanse
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| vt.使清洁，使纯洁，清洗 | |
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111
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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112
lugubrious
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| adj.悲哀的，忧郁的 | |
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113
plumed
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| 饰有羽毛的 | |
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114
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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115
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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116
arabesque
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| n.阿拉伯式花饰；adj.阿拉伯式图案的 | |
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117
bleached
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| 漂白的，晒白的，颜色变浅的 | |
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118
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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119
complexion
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| n.肤色；情况，局面；气质，性格 | |
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120
plumes
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| 羽毛( plume的名词复数 )； 羽毛饰； 羽毛状物； 升上空中的羽状物 | |
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121
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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122
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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123
infancy
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| n.婴儿期；幼年期；初期 | |
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124
outraged
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| a.震惊的，义愤填膺的 | |
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125
infinitely
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| adv.无限地，无穷地 | |
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126
affected
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| adj.不自然的，假装的 | |
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127
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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128
repugnance
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| n.嫌恶 | |
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129
eccentricity
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| n.古怪，反常，怪癖 | |
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130
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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131
temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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132
bishop
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| n.主教，（国际象棋）象 | |
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