Traits and Sects2 in the Paumotus
THE MOST careless reader must have remarked a change of air since the Marquesas. The house, crowded with effects, the bustling3 housewife counting her possessions, the serious, indoctrinated island pastor4, the long fight for life in the lagoon5: here are traits of a new world. I read in a pamphlet (I will not give the author’s name) that the Marquesan especially resembles the Paumotuan. I should take the two races, though so near in neighbourhood, to be extremes of Polynesian diversity. The Marquesan is certainly the most beautiful of human races, and one of the tallest — the Paumotuan averaging a good inch shorter, and not even handsome; the Marquesan open-handed, inert6, insensible to religion, childishly self-indulgent — the Paumotuan greedy, hardy7, enterprising, a religious disputant, and with a trace of the ascetic8 character.
Yet a few years ago, and the people of the archipelago were crafty9 savages10. Their isles11 might be called sirens’ isles, not merely from the attraction they exerted on the passing mariner13, but from the perils14 that awaited him on shore. Even to this day, in certain outlying islands, danger lingers; and the civilized16 Paumotuan dreads17 to land and hesitates to accost18 his backward brother. But, except in these, to-day the peril15 is a memory. When our generation were yet in the cradle and playroom it was still a living fact. Between 1830 and 1840, Hao, for instance, was a place of the most dangerous approach, where ships were seized and crews kidnapped. As late as 1856, the schooner19 SARAH ANN sailed from Papeete and was seen no more. She had women on board, and children, the captain’s wife, a nursemaid, a baby, and the two young sons of a Captain Steven on their way to the mainland for schooling20. All were supposed to have perished in a squall. A year later, the captain of the JULIA, coasting along the island variously called Bligh, Lagoon, and Tematangi saw armed natives follow the course of his schooner, clad in many-coloured stuffs. Suspicion was at once aroused; the mother of the lost children was profuse21 of money; and one expedition having found the place deserted22, and returned content with firing a few shots, she raised and herself accompanied another. None appeared to greet or to oppose them; they roamed a while among abandoned huts and empty thickets23; then formed two parties and set forth24 to beat, from end to end, the pandanus jungle of the island. One man remained alone by the landing-place — Teina, a chief of Anaa, leader of the armed natives who made the strength of the expedition. Now that his comrades were departed this way and that, on their laborious25 exploration, the silence fell profound; and this silence was the ruin of the islanders. A sound of stones rattling26 caught the ear of Teina. He looked, thinking to perceive a crab27, and saw instead the brown hand of a human being issue from a fissure28 in the ground. A shout recalled the search parties and announced their doom29 to the buried caitiffs. In the cave below, sixteen were found crouching30 among human bones and singular and horrid31 curiosities. One was a head of golden hair, supposed to be a relic32 of the captain’s wife; another was half of the body of a European child, sun-dried and stuck upon a stick, doubtless with some design of wizardry.
The Paumotuan is eager to be rich. He saves, grudges33, buries money, fears not work. For a dollar each, two natives passed the hours of daylight cleaning our ship’s copper34. It was strange to see them so indefatigable35 and so much at ease in the water — working at times with their pipes lighted, the smoker36 at times submerged and only the glowing bowl above the surface; it was stranger still to think they were next congeners to the incapable37 Marquesan. But the Paumotuan not only saves, grudges, and works, he steals besides; or, to be more precise, he swindles. He will never deny a debt, he only flees his creditor38. He is always keen for an advance; so soon as he has fingered it he disappears. He knows your ship; so soon as it nears one island, he is off to another. You may think you know his name; he has already changed it. Pursuit in that infinity39 of isles were fruitless. The result can be given in a nutshell. It has been actually proposed in a Government report to secure debts by taking a photograph of the debtor40; and the other day in Papeete credits on the Paumotus to the amount of sixteen thousand pounds were sold for less than forty — QUATRE CENT MILLE FRANCS POUR MOINS DE MILLE FRANCS. Even so, the purchase was thought hazardous41; and only the man who made it and who had special opportunities could have dared to give so much.
The Paumotuan is sincerely attached to those of his own blood and household. A touching42 affection sometimes unites wife and husband. Their children, while they are alive, completely rule them; after they are dead, their bones or their mummies are often jealously preserved and carried from atoll to atoll in the wanderings of the family. I was told there were many houses in Fakarava with the mummy of a child locked in a sea-chest; after I heard it, I would glance a little jealously at those by my own bed; in that cupboard, also, it was possible there was a tiny skeleton.
The race seems in a fair way to survive. From fifteen islands, whose rolls I had occasion to consult, I found a proportion of 59 births to 47 deaths for 1887. Dropping three out of the fifteen, there remained for the other twelve the comfortable ratio of 50 births to 32 deaths. Long habits of hardship and activity doubtless explain the contrast with Marquesan figures. But the Paumotuan displays, besides, a certain concern for health and the rudiments43 of a sanitary44 discipline. Public talk with these free — spoken people plays the part of the Contagious45 Diseases Act; in — comers to fresh islands anxiously inquire if all be well; and syphilis, when contracted, is successfully treated with indigenous46 herbs. Like their neighbours of Tahiti, from whom they have perhaps imbibed47 the error, they regard leprosy with comparative indifference48, elephantiasis with disproportionate fear. But, unlike indeed to the Tahitian, their alarm puts on the guise49 of self-defence. Any one stricken with this painful and ugly malady50 is confined to the ends of villages, denied the use of paths and highways, and condemned51 to transport himself between his house and coco-patch by water only, his very footprint being held infectious. Fe’efe’e, being a creature of marshes52 and the sequel of malarial54 fever, is not original in atolls. On the single isle12 of Makatea, where the lagoon is now a marsh53, the disease has made a home. Many suffer; they are excluded (if Mr. Wilmot be right) from much of the comfort of society; and it is believed they take a secret vengeance55. The defections of the sick are considered highly poisonous. Early in the morning, it is narrated56, aged57 and malicious58 persons creep into the sleeping village, and stealthily make water at the doors of the houses of young men. Thus they propagate disease; thus they breathe on and obliterate59 comeliness60 and health, the objects of their envy. Whether horrid fact or more abominable61 legend, it equally depicts62 that something bitter and energetic which distinguishes Paumotuan man.
The archipelago is divided between two main religions, Catholic and Mormon. They front each other proudly with a false air of permanence; yet are but shapes, their membership in a perpetual flux63. The Mormon attends mass with devotion: the Catholic sits attentive64 at a Mormon sermon, and to-morrow each may have transferred allegiance. One man had been a pillar of the Church of Rome for fifteen years; his wife dying, he decided65 that must be a poor religion that could not save a man his wife, and turned Mormon. According to one informant, Catholicism was the more fashionable in health, but on the approach of sickness it was judged prudent66 to secede67. As a Mormon, there were five chances out of six you might recover; as a Catholic, your hopes were small; and this opinion is perhaps founded on the comfortable rite68 of unction.
We all know what Catholics are, whether in the Paumotus or at home. But the Paumotuan Mormon seemed a phenomenon apart. He marries but the one wife, uses the Protestant Bible, observes Protestant forms of worship, forbids the use of liquor and tobacco, practises adult baptism by immersion69, and after every public sin, rechristens the backslider. I advised with Mahinui, whom I found well informed in the history of the American Mormons, and he declared against the least connection. ‘POUR MOI,’ said he, with a fine charity, ‘LES MORMONS ICI UN PETIT CATHOLIQUES.’ Some months later I had an opportunity to consult an orthodox fellow-countryman, an old dissenting70 Highlander71, long settled in Tahiti, but still breathing of the heather of Tiree. ‘Why do they call themselves Mormons?’ I asked. ‘My dear, and that is my question!’ he exclaimed. ‘For by all that I can hear of their doctrine72, I have nothing to say against it, and their life, it is above reproach.’ And for all that, Mormons they are, but of the earlier sowing: the so-called Josephites, the followers73 of Joseph Smith, the opponents of Brigham Young.
Grant, then, the Mormons to be Mormons. Fresh points at once arise: What are the Israelites? and what the Kanitus? For a long while back the sect1 had been divided into Mormons proper and so — called Israelites, I never could hear why. A few years since there came a visiting missionary74 of the name of Williams, who made an excellent collection, and retired75, leaving fresh disruption imminent76. Something irregular (as I was told) in his way of ‘opening the service’ had raised partisans77 and enemies; the church was once more rent asunder78; and a new sect, the Kanitu, issued from the division. Since then Kanitus and Israelites, like the Cameronians and the United Presbyterians, have made common cause; and the ecclesiastical history of the Paumotus is, for the moment, uneventful. There will be more doing before long, and these isles bid fair to be the Scotland of the South. Two things I could never learn. The nature of the innovations of the Rev79. Mr. Williams none would tell me, and of the meaning of the name Kanitu none had a guess. It was not Tahitian, it was not Marquesan; it formed no part of that ancient speech of the Paumotus, now passing swiftly into obsolescence80. One man, a priest, God bless him! said it was the Latin for a little dog. I have found it since as the name of a god in New Guinea; it must be a bolder man than I who should hint at a connection. Here, then, is a singular thing: a brand-new sect, arising by popular acclamation, and a nonsense word invented for its name.
The design of mystery seems obvious, and according to a very intelligent observer, Mr. Magee of Mangareva, this element of the mysterious is a chief attraction of the Mormon Church. It enjoys some of the status of Freemasonry at home, and there is for the convert some of the exhilaration of adventure. Other attractions are certainly conjoined. Perpetual rebaptism, leading to a succession of baptismal feasts, is found, both from the social and the spiritual side, a pleasing feature. More important is the fact that all the faithful enjoy office; perhaps more important still, the strictness of the discipline. ‘The veto on liquor,’ said Mr. Magee, ‘brings them plenty members.’ There is no doubt these islanders are fond of drink, and no doubt they refrain from the indulgence; a bout81 on a feast-day, for instance, may be followed by a week or a month of rigorous sobriety. Mr. Wilmot attributes this to Paumotuan frugality82 and the love of hoarding83; it goes far deeper. I have mentioned that I made a feast on board the CASCO. To wash down ship’s bread and jam, each guest was given the choice of rum or syrup84, and out of the whole number only one man voted — in a defiant85 tone, and amid shouts of mirth — for ‘Trum’! This was in public. I had the meanness to repeat the experiment, whenever I had a chance, within the four walls of my house; and three at least, who had refused at the festival, greedily drank rum behind a door. But there were others thoroughly86 consistent. I said the virtues87 of the race were bourgeois88 and puritan; and how bourgeois is this! how puritanic! how Scottish! and how Yankee! — the temptation, the resistance, the public hypocritical conformity89, the Pharisees, the Holy Willies, and the true disciples90. With such a people the popularity of an ascetic Church appears legitimate91; in these strict rules, in this perpetual supervision92, the weak find their advantage, the strong a certain pleasure; and the doctrine of rebaptism, a clean bill and a fresh start, will comfort many staggering professors.
There is yet another sect, or what is called a sect — no doubt improperly93 — that of the Whistlers. Duncan Cameron, so clear in favour of the Mormons, was no less loud in condemnation94 of the Whistlers. Yet I do not know; I still fancy there is some connection, perhaps fortuitous, probably disavowed. Here at least are some doings in the house of an Israelite clergyman (or prophet) in the island of Anaa, of which I am equally sure that Duncan would disclaim95 and the Whistlers hail them for an imitation of their own. My informant, a Tahitian and a Catholic, occupied one part of the house; the prophet and his family lived in the other. Night after night the Mormons, in the one end, held their evening sacrifice of song; night after night, in the other, the wife of the Tahitian lay awake and listened to their singing with amazement96. At length she could contain herself no longer, woke her husband, and asked him what he heard. ‘I hear several persons singing hymns97,’ said he. ‘Yes,’ she returned, ‘but listen again! Do you not hear something supernatural?’ His attention thus directed, he was aware of a strange buzzing voice — and yet he declared it was beautiful — which justly accompanied the singers. The next day he made inquiries98. ‘It is a spirit,’ said the prophet, with entire simplicity99, ‘which has lately made a practice of joining us at family worship.’ It did not appear the thing was visible, and like other spirits raised nearer home in these degenerate100 days, it was rudely ignorant, at first could only buzz, and had only learned of late to bear a part correctly in the music.
The performances of the Whistlers are more business-like. Their meetings are held publicly with open doors, all being ‘cordially invited to attend.’ The faithful sit about the room — according to one informant, singing hymns; according to another, now singing and now whistling; the leader, the wizard — let me rather say, the medium — sits in the midst, enveloped101 in a sheet and silent; and presently, from just above his head, or sometimes from the midst of the roof, an aerial whistling proceeds, appalling102 to the inexperienced. This, it appears, is the language of the dead; its purport103 is taken down progressively by one of the experts, writing, I was told, ‘as fast as a telegraph operator’; and the communications are at last made public. They are of the baldest triviality; a schooner is, perhaps, announced, some idle gossip reported of a neighbour, or if the spirit shall have been called to consultation104 on a case of sickness, a remedy may be suggested. One of these, immersion in scalding water, not long ago proved fatal to the patient. The whole business is very dreary105, very silly, and very European; it has none of the picturesque106 qualities of similar conjurations in New Zealand; it seems to possess no kernel107 of possible sense, like some that I shall describe among the Gilbert islanders. Yet I was told that many hardy, intelligent natives were inveterate108 Whistlers. ‘Like Mahinui?’ I asked, willing to have a standard; and I was told ‘Yes.’ Why should I wonder? Men more enlightened than my convict-catechist sit down at home to follies109 equally sterile110 and dull.
The medium is sometimes female. It was a woman, for instance, who introduced these practices on the north coast of Taiarapu, to the scandal of her own connections, her brother-in-law in particular declaring she was drunk. But what shocked Tahiti might seem fit enough in the Paumotus, the more so as certain women there possess, by the gift of nature, singular and useful powers. They say they are honest, well-intentioned ladies, some of them embarrassed by their weird111 inheritance. And indeed the trouble caused by this endowment is so great, and the protection afforded so infinitesimally small, that I hesitate whether to call it a gift or a hereditary112 curse. You may rob this lady’s coco-patch, steal her canoes, burn down her house, and slay113 her family scatheless114; but one thing you must not do: you must not lay a hand upon her sleeping-mat, or your belly115 will swell116, and you can only be cured by the lady or her husband. Here is the report of an eye-witness, Tasmanian born, educated, a man who has made money — certainly no fool. In 1886 he was present in a house on Makatea, where two lads began to skylark on the mats, and were (I think) ejected. Instantly after, their bellies117 began to swell; pains took hold on them; all manner of island remedies were exhibited in vain, and rubbing only magnified their sufferings. The man of the house was called, explained the nature of the visitation, and prepared the cure. A cocoa-nut was husked, filled with herbs, and with all the ceremonies of a launch, and the utterance118 of spells in the Paumotuan language, committed to the sea. From that moment the pains began to grow more easy and the swelling119 to subside120. The reader may stare. I can assure him, if he moved much among old residents of the archipelago, he would be driven to admit one thing of two — either that there is something in the swollen121 bellies or nothing in the evidence of man.
I have not met these gifted ladies; but I had an experience of my own, for I have played, for one night only, the part of the whistling spirit. It had been blowing wearily all day, but with the fall of night the wind abated122, and the moon, which was then full, rolled in a clear sky. We went southward down the island on the side of the lagoon, walking through long-drawn forest aisles123 of palm, and on a floor of snowy sand. No life was abroad, nor sound of life; till in a clear part of the isle we spied the embers of a fire, and not far off, in a dark house, heard natives talking softly. To sit without a light, even in company, and under cover, is for a Paumotuan a somewhat hazardous extreme. The whole scene — the strong moonlight and crude shadows on the sand, the scattered124 coals, the sound of the low voices from the house, and the lap of the lagoon along the beach — put me (I know not how) on thoughts of superstition125. I was barefoot, I observed my steps were noiseless, and drawing near to the dark house, but keeping well in shadow, began to whistle. ‘The Heaving of the Lead’ was my air — no very tragic126 piece. With the first note the conversation and all movement ceased; silence accompanied me while I continued; and when I passed that way on my return I found the lamp was lighted in the house, but the tongues were still mute. All night, as I now think, the wretches127 shivered and were silent. For indeed, I had no guess at the time at the nature and magnitude of the terrors I inflicted128, or with what grisly images the notes of that old song had peopled the dark house.
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sect
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| n.派别，宗教，学派，派系 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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bustling
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| adj.喧闹的 | |
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pastor
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| n.牧师，牧人 | |
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lagoon
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| n.泻湖，咸水湖 | |
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inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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ascetic
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| adj.禁欲的；严肃的 | |
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crafty
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| adj.狡猾的，诡诈的 | |
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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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isles
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| 岛( isle的名词复数 ) | |
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isle
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| n.小岛，岛 | |
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mariner
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| n.水手号不载人航天探测器，海员，航海者 | |
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perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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peril
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| n.(严重的)危险；危险的事物 | |
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civilized
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| a.有教养的，文雅的 | |
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dreads
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| n.恐惧，畏惧( dread的名词复数 )；令人恐惧的事物v.害怕，恐惧，担心( dread的第三人称单数 ) | |
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accost
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| v.向人搭话，打招呼 | |
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schooner
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| n.纵帆船 | |
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schooling
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| n.教育；正规学校教育 | |
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profuse
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| adj.很多的，大量的，极其丰富的 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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thickets
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| n.灌木丛( thicket的名词复数 )；丛状物 | |
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forth
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| adv.向前；向外，往外 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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rattling
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| adj. 格格作响的, 活泼的, 很好的 adv. 极其, 很, 非常 动词rattle的现在分词 | |
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crab
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| n.螃蟹，偏航，脾气乖戾的人，酸苹果；vi.捕蟹，偏航，发牢骚；vt.使偏航，发脾气 | |
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fissure
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| n.裂缝；裂伤 | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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crouching
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| v.屈膝，蹲伏( crouch的现在分词 ) | |
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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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relic
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| n.神圣的遗物，遗迹，纪念物 | |
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grudges
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| 不满，怨恨，妒忌( grudge的名词复数 ) | |
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copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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smoker
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| n.吸烟者，吸烟车厢，吸烟室 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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creditor
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| n.债仅人，债主，贷方 | |
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infinity
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| n.无限，无穷，大量 | |
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debtor
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| n.借方，债务人 | |
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hazardous
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| adj.(有)危险的，冒险的；碰运气的 | |
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touching
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| adj.动人的，使人感伤的 | |
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rudiments
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| n.基础知识，入门 | |
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sanitary
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| adj.卫生方面的，卫生的，清洁的，卫生的 | |
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contagious
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| adj.传染性的，有感染力的 | |
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indigenous
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| adj.土产的，土生土长的，本地的 | |
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imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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guise
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| n.外表，伪装的姿态 | |
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malady
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| n.病，疾病(通常做比喻) | |
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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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marshes
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| n.沼泽，湿地( marsh的名词复数 ) | |
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marsh
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| n.沼泽，湿地 | |
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malarial
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| 患疟疾的，毒气的 | |
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vengeance
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| n.报复，报仇，复仇 | |
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narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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aged
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| adj.年老的，陈年的 | |
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malicious
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| adj.有恶意的，心怀恶意的 | |
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obliterate
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| v.擦去，涂抹，去掉...痕迹，消失，除去 | |
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60
comeliness
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| n. 清秀, 美丽, 合宜 | |
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61
abominable
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| adj.可厌的，令人憎恶的 | |
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62
depicts
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| 描绘，描画( depict的第三人称单数 )； 描述 | |
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flux
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| n.流动；不断的改变 | |
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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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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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66
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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67
secede
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| v.退出，脱离 | |
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68
rite
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| n.典礼，惯例，习俗 | |
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69
immersion
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| n.沉浸；专心 | |
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dissenting
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| adj.不同意的 | |
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71
highlander
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| n.高地的人，苏格兰高地地区的人 | |
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72
doctrine
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| n.教义；主义；学说 | |
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73
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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74
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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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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partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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asunder
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| adj.分离的，化为碎片 | |
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79
rev
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| v.发动机旋转，加快速度 | |
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80
obsolescence
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| n.过时，陈旧，废弃 | |
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81
bout
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| n.侵袭，发作；一次(阵，回)；拳击等比赛 | |
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frugality
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| n.节约，节俭 | |
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83
hoarding
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| n.贮藏；积蓄；临时围墙；囤积v.积蓄并储藏（某物）( hoard的现在分词 ) | |
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84
syrup
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| n.糖浆，糖水 | |
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85
defiant
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| adj.无礼的，挑战的 | |
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86
thoroughly
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| adv.完全地，彻底地，十足地 | |
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87
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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bourgeois
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| adj./n.追求物质享受的(人)；中产阶级分子 | |
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conformity
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| n.一致，遵从，顺从 | |
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90
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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supervision
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| n.监督，管理 | |
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improperly
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| 不正确地，不适当地 | |
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condemnation
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| n.谴责; 定罪 | |
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disclaim
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| v.放弃权利，拒绝承认 | |
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amazement
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| n.惊奇，惊讶 | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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101
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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102
appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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103
purport
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| n.意义，要旨，大要；v.意味著，做为...要旨，要领是... | |
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104
consultation
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| n.咨询；商量；商议；会议 | |
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105
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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107
kernel
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| n.(果实的)核，仁；(问题)的中心，核心 | |
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108
inveterate
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| adj.积习已深的，根深蒂固的 | |
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109
follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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110
sterile
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| adj.不毛的，不孕的，无菌的，枯燥的，贫瘠的 | |
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weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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112
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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113
slay
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| v.杀死，宰杀，杀戮 | |
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114
scatheless
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| adj.无损伤的，平安的 | |
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115
belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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116
swell
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| vi.膨胀，肿胀；增长，增强 | |
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117
bellies
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| n.肚子( belly的名词复数 )；腹部；（物体的）圆形或凸起部份；腹部…形的 | |
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118
utterance
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| n.用言语表达，话语，言语 | |
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119
swelling
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| n.肿胀 | |
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120
subside
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| vi.平静，平息；下沉，塌陷，沉降 | |
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121
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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122
abated
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| 减少( abate的过去式和过去分词 )； 减去； 降价； 撤消（诉讼） | |
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123
aisles
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| n. (席位间的)通道, 侧廊 | |
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124
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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125
superstition
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| n.迷信，迷信行为 | |
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126
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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127
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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128
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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